2. Everlasting life cannot be defined as to its internal essence, but is described externally as the contemplation and enjoyment of God, in and by means of the glorified human nature of Christ.2 Baptism ushers us into life (Q. 144. 2); and the life thus inaugurated will continue forever, unless stifled by mortal sin without repentance. Its stages are three: (a.) the earthly state of probation, during which it is maintained by the Blessed Sacrament and by Faith3: (b ) the Intermediate State, which is transitional and abnormal (Q. 161): (c.) the final and everlasting state, in which the saints will be able to enjoy, in their glorified bodies, the beatific vision of God and Divine companionship forever.4

3. The abode of the glorified is called heaven and paradise. Its locality is not revealed, except relatively. Where Christ is visibly present, there is heaven and paradise5; and the locality of His visible presence is determined by the locality of His glorified Flesh.6 The Flesh of Christ is the transparent veil through which the fulness of the Godhead is revealed openly to the saints, and the means whereby they contemplate God forever.7 The earthly Eucharist is a sacramental anticipation of this to the eye of faith (Qq. 148. 9: 150. 5: 151.5).

4. The joy of heaven arises (a.) primarily from the Beatific Vision, or contemplation of God, made possible by our union with Christ, Whose mediatorial offices will be discharged forever (Q. 113): also from (b.) being made friends of God in Christ, Who, as man, will satisfy in Himself everything lacking to earthly friendships8: (c.) mystical communion and fellowship with the saints, and a revival of such earthly ties as are capable of being transplanted to heaven (Q. 162. 1, 2): (d.) perfect activity in a perfect life, fulfilling personal and predestined vocations, and calling into blissful exercise the faculties which have been developed by previous discipline and grace: (e.) cessation of pain and weariness—not of activity, but of all that renders activity a burden to the flesh. This is the rest of paradise9: (f.) victory over evil and a sense of perfect security10: (g.) personal glorification and perpetual advance in spiritual greatness by the exhibition of the gifts and fruits of the Spirit in increasing splendour (cf. Qq. 346. 5: 164: 4, 5): (h.) consummation of the Kingdom of God, and establishment of the new heavens and the new earth (Q. 123).11

1 Pearson on the Creed, XII: Grueber's Church Militant, pp. 164-171: Forbes' N. Creed, 325-334: Percival's Digest, 182, 183: Mason's Faith of the Gosp., XI. 6: Webb's Pres. and Office of the H. Sp., II, ii: Maclear's Introd. to the Creeds, 292-299.

2 S. John XVII. 3: Col. II. 9: cf. S. John I. 4: V. 26, 40: XIV. 69: Acts XVII. 28: Rom.VI.23: Col. III. 3, 4: I. John I. 2: IV. 9: V. 12, 20

3 S. John VI. 26 et seq.: Hab. II. 4: Rom. I. 17: Gal. III. 11: Heb. XI. 1, 13, 14, 27

4 S. Matt. V. 8: I. Cor. XIII. 8-12: Heb. XII. 14: Rev. XXI. 3: XXII. 4: cf. John I. 14: XIV. 3, 33. Pearson, 692: Maclear, 293-295.

5 S. Luke XXIII. 43

6 Q. 160. 3: Matt. XXIV. 28: John XIV. 2, 3: Col. II 9: I. Thess. IV. 17: Rev. XIV. 4. cf. Gen. I. 8: XXVIII 10:11. Kings II. 11: Psa. CXXXIX. 8: Isa. XIV. 12: Matt. XXVIII. 2: Mark XVI. 19: John III. 13: Acts 1.11: Acts VII. 55:1. Thess: IV. 16: Rev. XXI. 10, etc., which imply that heaven is above the earth.

7 Col. II. 9: I. Tim. II. 5: Heb. X. 19, 20

8 John XV. 14: Phil. I. 23: Heb. II. 11-15: Jas. II 23

9 Rev. VII. 15-17: XIV. 13: XXI. 3: XXII. 3

10 I. Cor. XV. 55-57. Rev. XVIII 20

11 Pearson, 693, 694: Forbes, 326-328: Schouppe, XIX. 219-221: S. Thos., III. sup, 91 vel 93-95 vel 96: Pusey's Sermons at a Mission and Retreat, XIV-XVI.

2. The Athanasian Creed says that, they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. The Church prays in the Litany for our deliverance from "everlasting damnation," and in many of her prayers either alludes to or implies the endless punishment of obstinate sinners (cf. Collects for the 4th. and 13th. Sunday after Trinity: Certain phrases in the Offices for Visitation of the Sick; Burial of the dead; Family Prayers; and the Consecration of a Church. And note especially the language addressed to Persons under sentence of death, touching "an endless and unchangeable state" to be entered upon after death).

3. Catholic consent as to the teaching of Holy Scripture on future punishment throws the burden of proof upon those who deny that the New Testament teaches its endlessness. This consent is the more noteworthy since it exists in the face of a priori presumptions to the contrary and the natural disinclination of men to accept such teaching. The New Testament speaks of the worm which dieth not, and of a time when there can be no repentance and no forgiveness, and when the door will be shut.2 Our Lord expressly declares the everlastingness of hell punishment, using the same word, aiwviov to describe the duration respectively of punishment and of heavenly life.3 If He did not describe one as endless, neither did He so describe the other. It is true that the term aiwviov does not signify endlessness in every connection, but it does signify as long a duration as the subject to which it is applied is capable of. The endless existence of obstinate souls, therefore, requires the endlessness of their KiAxoiv aiwviov. There is, in fact, no other Greek term which could have been so fittingly employed to signify endlessness of the punishment of the wicked. Then too it is declared that it had been better for Judas if he had never been born4, which would not have been true if he was finally to be saved.5

4. Perfect freedom and immutability of character and purpose are consistently combined in God, and belong to His eternal being. A similar combination of free agency with unalterableness of character and moral attitude will undoubtedly be found in men in the world to come. It is a fact which can be verified that a man's character becomes less and less capable of change as it matures. His freedom remains, but his character becomes fixed for good or evil and determines unalterably both his personal attitude towards what he considers to be righteous, and his conduct so far as it signifies that attitude. The end of probation is the end of man's opportunity to determine the lines along which his character and conduct shall crystalize. If the result is iniquity, the judgment which says "let him that is filthy be filthy still"6 is no arbitrary fiat, but the revelation of a condition of things for which man himself is responsible, and which can be repaired only when God ceases to rule His universe in harmony with moral law—i.e. never (cf. Q. 159. 3, 4).7

5. This truth helps us to answer several objections to the doctrine of everlasting punishment. (a.) The apparent injustice of punishing a few sins of short, duration with endless misery disappears with the thought that these sins are punished for what they signify in the sinner rather than for themselves merely. The sinner is punished according to deeds which pass away, but on account of a sinful state and personal attitude which has not been and never will be remedied. The penalty is as lasting as the evil which causes it: (b.) Chastisement is often a means of external grace (Q. 137. 3), being inflicted by God for discipline, with deliverance from evil in prospect8; but experience shows that as the temper of any person hardens the remedial quality of chastisement disappears in his case, and the penal quality alone remains. Such must be the state of hell.

6. The mystery of evil is unfathomable, but its difficulty arises from the existence of evil in the first instance, rather than from its continuance. The commission of one momentary sin is as difficult to reconcile with the truths of Divine holiness and omnipotence as the permanent continuance of sin and its consequences. Every act of the creature, in relation to Grod, has an eternal aspect. The Divine will, however, is never thwarted. Every sinful act has a twofold relation to the creature's design and to the Divine purpose. The creature's sinful design recoils upon himself, while the righteous purpose of God is fulfilled in spite of and by means of the creature's sin without being contaminated by it. How this can be—even in hell—we cannot understand. But we must believe that it is so (Q. 77).

7. The mercy of God is not shortened in hell, which is the least miserable place possible for its inhabitants. For men of vicious tastes to live in heaven would involve more fearful misery than the life to which they are doomed. The dispensation of hell, attended by misery though it be, is a dispensation of mercy as well as of justice, for the sight of God is more than sinful creatures can bear.9

1 Pusey's What is of Faith as to Ev. Pun.: University Sermons, Vol. III. Ser. I: Pearson on the Creed, XII. 685-691: S. Thos., 111. sup. 100. 1-3: Forbes' N. Creed, 316-322: Oxford House Papers, 1st Series, pp. 125 et seq.: Catholic Papers, pp. Iv-lviii: Notes and Questions from Pusey, pp. 32-39: Hodges' Syst. Theol., Vol. III. 868-880: Goulburn's Everlasting Punishment: Maclear's Introd. to the Creeds, 288-292.

2 S. Matt. XII. 31, 32: XXV. 10: Mark III. 29: IX. 43-48: Luke III. 17: XVI. 26: John III. 30: II. Thess. I. 9

3 Matt. XXV. 41, 46

4 Matt. XXVI. 24

5 A.H. Strong's Syst. Theol., 592-594: Oxenham's Catholic Eschatology, 113, 114.

6 Rev. XXII. 11

7 S. Thos., III. sup. 98 vel 99. 1, 2: Forbes, 322: MacColl's Christianity in Relation to Science, 168.

8 Heb. XII. 5-11

9 Heb. X. 31

2. The abode of the devil and his angels, where the wicked are to be punished, is called hell in our authorized version, Sh'ol, aons, yeevva, taptapow). That term is also applied to the general place of departed spirits2, but in its more strict use refers to a place of torment.3 The locality of hell is not known, but is spoken of as under the earth4 while its ruler is described as the prince of the power of the air.5 That it is a place as well as a state is certain.6

3. The punishment of the wicked is distinguished as (a.) poena damni, or loss of the beatific vision of God, called damnation: (b.) poena sensus, or the pains which result from damnation and from the conditions of existence in hell. The wicked will never cease to retain their bodies after the resurrection, anil will undoubtedly suffer both in body and soul, by reason at least of the organic connection existing between them. But it is lawful to interpret the biblical terms "fire" and "worm" figuratively. Yet we ought not to think that our Lord would exaggerate or misrepresent the pains of the damned. The figures employed by Him should not be interpreted, therefore, as exceeding the reality or as unworthy of emphasis. The economy which God employs in revealing His purposes (Q. 70. 2 b, 4) does not involve caricature or any other form of untruth, but an inexhaustiveness and gradualness in uncovering the truth, adapted to our comprehension. The language of revelation, therefore, is true and the safest for our use, however inadequate. No one can doubt the awfulness of hell who has faced the awfulness of sin; and nothing so emphatically declares the awfulness of sin as the awfulness of Calvary.7

4. The misery of hell will apparently include the following elements: (a.) loss of earthly goods and pleasures: (b.) loss of heaven and its joys: (c.) withdrawal of the Holy Ghost: (d.) insatiable lusts and passions: (e.) accusations of conscience: (f.) loathsome associates: (g.) external conditions: (h.) despair because of the endlessness of the misery endured.8

5. The realm of darkness is a Kingdom.9 In it, no doubt, are diversities of conditions and of misery, determined according to the degrees and types of sinfulness in its members. Divine revelation affords no warrant for the idea that their misery will be absolute, so as to be unattended by qualifying pleasures. The true doctrine concerns their condition as a whole, which will be one of unutterable misery indicated in Holy Scripture by the phrases "fire"10, "their worm"11, and "weeping and gnashing of teeth".12

1 Psa. XCII. 7: Isa. XXXIV. 10: Dan. XII. 2: Matt. XXIII. 33: XXV. 41, 46: Mark III. 29: XVI. 16: John V. 29: Rom. XIII. 2: II. Thess. I. 9: II. 12: Rev. XX. 13-15. S. Thos., Sum. Th., I. 10. 3 ad sec: 64, 2: III. sup. 97-99: Pusey's What is of Faith as to Ev. Pun.: Blunt's Theol. Dic., "Punishment": Forbes' N. Creed, 316-325: Hodge's Syst. Theol. Vol. III. 868-880.

2 Ezek. XXXII. 21: S. Matt. XVI. 18

3 II. Sam. XXII. 6: Psa. CXVI. 3: Prov. XXVII. 20: S. Luke XVI. 23: Matt. V. 22: II. Pet. II. 4

4 Ephes. IV. 9. cf. Prov. XV. 24: Isa. XIV.9:Amos IX. 2: II. Pet. III 4

5 Ephes. II. 2. cf. III. 10: VI, 12:Q.79.4

6 cf. S.Matt. X. 28. A.H. Strong's Syst. Theol., 231.

7 S. Thos., III. sup. 97 vel 98: Forbes, 323-325: Blunt's Theol. Dic., "Damnation."

8 Hodge's Syst. Theol.

9 S. Matt. XII. 25, 26: Rev. XVI. 10

10 S. Matt. XXV. 41

11 S. Mark IX. 44, 46, 48

12 S. Matt. VIII. 12: XXII. 13: XXIV. 51: XXV. 30. Hodges.

2. It is of faith that the General Judgment will occur at a definite time in the future (Acts XVII. 31: XXIV. 25: Heb. X. 27: II. Pet. II. 4) and at the same time for all men (S. Matt. XXV, 32). It will follow immediately upon the second coming of Christ and the resurrection of the dead (S. John V. 27-29). S. Thos., III. sup. 88 vel 90: A. H. Strong, 581.

3. The Judge is Jesus Christ our Lord, for (a.) as the Divine Word, He rightly exhibits the mind of God concerning the lives and characters of men: (b.) As Son of Man, He has been appointed to this Office by the Father (Acts XVII. 31: John V. 22, 26, 27): (c.) Having been touched with the feeling of our infirmities and having been tempted as we are, although without sin, He is a merciful as well as a just Judge (Heb. IV. 15): (d.) Having redeemed His people from the power of Satan, He is able to withdraw those who are worthy from the sphere of Satan's malice (Q. 118. 4). S. Thos., III. 59: III. sup. 90 vel 92: Forbes, 245-247: Pearson, 525-531: A.H. Strong, 583, 584.

4. All men will be judged (Matt. XXV. 32: Acts X. 42: II. Tim. IV. 1: Heb. IX. 27: I. Pet. IV. 5: Rev. XX. 12, 13), and angels (II. Pet. II. 4). The devil will be the accuser (Rev. XII. 10), the saints will concur in the Judgment (S. Matt. XIX. 28: S. Luke XXII. 28-30: I. Cor. VI. 2, 3: Rev. III. 21), and angels will execute it (S. Matt. XIII. 41, 42: XXV. 31). Pearson, 532-539: S. Thos., III. sup. 89 vel 91: Churton, 286: A.H. Strong, 584.

5. Men are to be judged according to the deeds done in the body, including every idle thought and word (Eccles. XII. 14: S. Matt. XII. 36, 37: S. Luke XII. 2-9: John III. 20, 21:1. Cor. IV. 5: II. Cor. V. 10: Rev. XX. 12). This judgment will be just, taking into account men's opportunities and declaring the true moral significance and value of the works considered, that value being clearly displayed in the characters exhibited before the judgment throne. Men's characters will then have been fully formed along the lines determined by earthly conduct, and will be fixed forever. The judgment will, in short, be according to deeds done in the past, these deeds being perpetuated and exhibited, however, in an existing and ineffaceable spiritual character (S. Matt. XII. 34-37: Rev. XXIL 11, 12). S. Thos,, III, sup. 87 vel 89: A.H. Strong, 583.

6. This character, by its open and inevitable exhibition, will vindicate the righteousness of Christ's judgment before all creatures. But Christ Himself, being omniscient, knows what is in men from eternity; so that He will not come to ascertain but to make known to men the moral value and destiny of souls (Rom. II. 5, 6: I. Tim. V. 24, 25: Rev. XIV. 13). To a limited extent we are able to judge ourselves and measure the value of our own characters, with the aid of memory and the conscience. It is our duty to do this, that we may repent and amend our ways, with the aid of grace, before they have hardened and become irreformable (S. Luke XVI. 25: Rom. 11. 14, 15: Heb. III. 8, 15: X. 27). But we cannot read the hearts of others and cannot judge them before the time either correctly or lawfully (Matt. VII. 1-5). A.H. Strong, 583.

2. The language of Holy Scripture concerning the Resurrection is not metaphorical; for (a.) in some passages a distinction is implied between the physical resurrection and the spiritual one.2 The phrase "spiritual body" is misleading if it refers to a pure spirit. But if understood to refer to the flesh as dominated by the spirit, it is clear; and the antithesis is brought out between the owua Uvxikov and the owua πveuuatikov, as between the body under the control of animal propensities and the same body supernaturally elevated, transfigured and controlled by the spirit:3 (b.) The resurrection of the faithful is declared to be a future event, which would not be the case if it coincided with spiritual regeneration4: (c.) If it were purely spiritual, the wicked would not rise5: (d.) Holy Scripture asserts a redemption of the body6: (e.) Christ, Who is declared to be the first fruits of them that slept7, rose with flesh and bones and now sitteth therein at the right hand of the Father.8

3. It should be noticed, in answer to scientific objectors, that (a.) the identity of the body does not in this life depend upon a perpetual identity of the material particles contained in it; and the Faith does not require such identity after death, but a continuity and numerical sameness of the organism which persists in and outlasts the state of dissolution.9 (b.) The material substance of flesh cannot be proved to be a hindrance to the spirit in glory, if the wonders of electricity and the unrealized potentialities of grace are taken into account. We know very little as to the nature and capacity of matter.10

4. The power of God,is sufficient in itself to account for the resurrection of men's bodies; but we know that the bodies of the saints will be raised and changed because of Christ's resurrection and by the quickening principle imparted to them through their union with the Body of Christ in Baptism. This quickening principle gradually transforms the physical body from within so that it becomes a spiritual body, and the spiritual body is nourished by the Body and Blood of Christ in the Holy Eucharist.11 The process will be completed at the last day, so that what is sown in corruption, having put on incorruption, will be raised in glory.12

5. At the last trump the dead will be changed in an instant.13 The bodies of the saints after their resurrection will possess four characteristics: (a.) subtlety, or perfect plasticity and subjection to the spirit14; (b.) agility, or ease of movement and freedom from weariness15: (c.) impassibility, or freedom from pain, disease and death16: (d.) glory, with which they will shine as the sun.17 The bodies of the wicked will, no doubt, have contrary characteristics, save that like those of the saints they cannot enter a state of dissolution. Their worm dieth not.18

1 Job XIV. 12-25: XIX. 23-27: Isa. XXVI. 19: Ezek. XXXVII. 1-14: S. John V. 28, 29: Acts XXIV. 15:1. Cor. XV. 13: Phil. III. 21:1. Thess. IV. 14-16: II. Pet. III. 7, 10, 13: Rev. XX. 13: XXI. 1, 5. Pearson on the Creed, XI: S. Thos., III. sup. 77-86 vel 88: Forbes' N. Creed, 306-315: Maclear's Introd. to the Creeds, XI: Schouppe, 165-185, 222-229: Liddon's Eastertide Ser., XXIII: Mason's Faith of the Gosp., XI. 3: Milligan's Resurrec. of the Dead.

2 S. John V. 28: Phil. III. 21: I. Thess. IV. 13-17

3 Chandler, The Spirit of Man, II. espec. pp. 49 et seq.

4 II. Tim. II. 18

5 Dan. XII. 2: Acts XXIV. 15

6 Rom. VIII. 23: I. Cor. VI. 13-20

7 I. Cor. XV. 13-23

8 S. Luke XXIV. 39: S. John XX. 27. A. H. Strong's Syst. Theol., p. 576: Pearson, 663-676: Milligan.

9 I. Cor. XV. 53, 54. A. H. Strong, 578-580

10 Rom. VIII. 23: II. Cor. V. 4: Phil. III. 11: Ephes. V. 29. Pearson, 656-663, 670-676: S. Thos. III. sup. 81.

11 S. John VI. 54-58

12 Rom. VIII. 11:1. Cor. XV. 20, 42-44: Col. 1.18. S. Thos., III. sup. 77, 78: Forbes on the Creed, 235, 307, 308.

13 I. Cor. XV. 51, 52

14 I. Cor. XV. 44

15 Wisd. III. I

16 I. Cor. XV. 42, 52, 53: Rev. XXI. 4

17 Dan. XII. 3: S. Matt. XIII. 43

18 Psa. CXLIX. 8: Isa. LXVI. 24: S. Mark IX. 43-48: Isa. XIII. 8. S. Thos., III. sup. 83-88: Percival's Digest, 179: Maclear, 280-285: Schouppe, XIX. 182, 183, 222-239: Blunt's Theol. Dic., "Body Natural," "Body Spiritual."

2. Holy Scripture says that the sun and moon will be darkened, and that the stars will fall and the powers of heaven be shaken.2 Also that on earth there will be wars and rumors of war, famines, pestilences and earthquakes.3

3. The Jews were chosen that they might receive the oracles of God4, and convey the message of salvation to the Gentiles. But they were deprived none the less, as a race, of the benefits of the New Covenant, by reason of their hardness of heart, until the end of the world should draw near, when, it is prophesied, a remnant will be saved.5

4. The sixteenth chapter of Ezekiel is thought by some to give the future history of the Roman, Greek and Anglican Communions under the names of Jerusalem, Samaria and Sodom. If so, it would appear that, when the Greek and Anglican Communions have fully returned to their primitive principles, the Roman Communion will do likewise and will be gladly accepted in consequence as the foster mother of Churches—not by her covenant, however, i.e., not on the basis of her claim of Divine sovereignty.

5. In Holy Scripture Anti-Christ is called "the abomination of desolation"6, and is said to be human7, proud, cruel, impious and lustful.8 It is also predicted (a.) that he will try to supplant the true Christ, and will claim to be Divine on the strength of miracles calculated to deceive the elect9: (b.) that he will rule over the world for three and a half years10, and persecute the Church so as to cause a great apostacy, but without destroying the Church or its Faith.11 Some think he will be a Jew and rule from Jerusalem, this fact helping to deceive the elect. It is also thought that Enoch and Elijah will reappear in those days and encourage the faithful by their preaching, suffering martydom in consequence and being raised from the dead.12

6. The day and hour of the second coming cannot be known beforehand13, but will be heralded by the trump of Gabriel (at which the dead will rise), and will be in the clouds, as evident and glorious as the lightning shining from east to west.14

1 S. Thos., III. sup. 75, 76: Schouppe, XIX. 145-164: Mason's Faith of the Gosp., XI. 4: Percival's Digest, 177: Pearson on the Creed, VII. 517-521.

2 S. Matt. XXIV. 29: Rev. VI, 13, 14

3 S. Matt. XXIV. 6, 7

4 Rom. III. 1, 2

5 Dan. XII. 1: Rom. IX. 27

6 S. Matt. XXIV. 15-26

7 II. Thess. II. 3

8 II. Thess. II: Rev. XIII

9 S. Matt. XXIV. 24: II. Thess. 11. 4, 9

10 Rev. XIII. 5

11 S. Matt. XXVI. 21, 22: II. Thess. II. 3, 4: Rev. XX. 7-9

12 Mat. IV. 5: Heb. XI. 5: Rev. X. 1-12. Schouppe, XIX. 153, 156, 157: Blunt's Theol. Dic., "Anti-Christ."

13 S. Matt. XXIV. 36-44: S. Mark XIII. 32-37: S. Luke XXI. 34, 35:1. Thess. V. 1-3

14 S. Matt. XXIV. 27, 30, 31: S. Mark XIII. 26, 27: S. Luke XXI. 27: I. Thess. IV. 16, 17

Q. 164. What is the doctrine of the Resurrection of the Dead?

Q. 165. What is the doctrine of the General Judgment?

Q. 166. Where will the wicked go after the Judgment?

Q. 167. How do we know that the punishment of the finally impenitent is endless?

Q. 168. What is the final reward of the righteous?

2. The basis of the Communion of Saints is the life and vital energy which permeates and unifies the Body of Christ. This Communion is, therefore, (a.) vital, and depends upon the spiritual life of Christ's Body which we receive in Baptism: (b.) organic, and not dependent for its origin or continuance upon our wills. The members of Christ act and react upon each other necessarily: (c.) reflective, in that the Saints have communion with each other through Christ, Who is the focus and mirror, as well as the principle, of every spiritual force in His Mystical Body: (d.) personal, involving possibilities of personal contact and communion not otherwise available.

3. The veil of death modifies, but does not destroy this Communion; and this fact has profoundly influenced the devotions of the Church Militant. But spiritualism, which seeks direct communication with the departed by occult means, whether successful or not, is sternly forbidden in Holy Scripture2; and appears to be, ordinarily at least, under the control of evil spirits, so that we may not avail ourselves of such communications without presumption.

4. The Church Militant has always offered prayers—especially in connection with the Eucharistic Sacrifice—for the faithful departed, and for the consummation of their bliss. Thus she implies her belief, otherwise capable of demonstration, that such prayers are worth offering and are answered, although they cannot change the final destiny of souls.3

5. It is also certain that the faithful departed, as well as the holy angels (Q. 81. 2), pray for the Church Militant; although with what knowledge of earthly events and with what explicitness of petitions we do not know.4

6. The practice of addressing the faithful departed for their prayers for us with such language as ora pro nobis, the Invocation of Saints was also universal in the Church Militant for at least one thousand years, receiving sanction in the Church's Offices both East and West, and still having such sanction in the Greek and Latin Communions. But the Church as a whole has never committed herself to any theological interpretations of the practice, nor to any assertions as to its value, necessity or universal propriety. All such questions, and the further question as to whether the departed hear such invocations lie within the domain of speculative opinion. The practice has, in fact, been abused; and, since its encouragement is not essential to the maintenance of the Catholic religion, the Anglican Communion has acted lawfully both in repudiating what she describes as the "Romish doctrine concerning . . . invocation of Saints," and in ceasing to, provide official forms of invocation.5

7. The practice of invocation may be interpreted, in its higher forms at least, as nothing more than an exercise of that rhetorical and poetic license of devotion which the Church herself employs when she invokes the angels and the spirits and souls of the righteous, in the Benedicite, to praise God and magnify Him. If, however, the saints are thought to hear and be moved to acts of intercession by such invocations—an opinion which this Church neither condemns nor sanctions—the following axiomatic principles should he borne in mind: (a.) It is their righteousness and spiritual wisdom which makes the prayers of the saints at rest peculiarly powerful6: (b.) This power may excel in degree and certainty, but does not differ in kind from that which belongs to the prayers of the faithful on earth: (c.) Our attitude toward the saints departed when asking for their prayers should be the same in kind, however intensified, as that which we may lawfully assume when we ask the saints who are in flesh for their prayers: (d.) We can not address the saints as exercising a personal mediation like that of Christ, nor can we offer Eucharists to them without being guilty of at least material idolatry, whatever our formal intention may be.7 The subject demands more careful and patient treatment than it usually receives from either its opponents or its advocates.8

1 Collect for All Saints, cf. Acts II. 42:1. Cor. XIII. 25-27: Ephes. IV. 11-16, 25: Heb. XI. 39-XII. 1; XII. 22, 23: I. John I. 3: Rev. VII. 3-17. Pearson on the Creed, IX. 620-634: Schouppe, XIX. 108-113: Moehler's Symbolism, §§ 52, 53: Hutchings on the Holy Ghost, 142-146: Mason's Faith of the Gosp., VII, 10: Maclear's Introd. to the. Creeds, 236-243: Grueber's Church Militant, 141-163.

2 Exod. XXII. 18: Lev. XIX. 31: XX. 6, 27: Deut. XVIII. 10, 11: Isa. VIII. 39: Mic. V. 12: Gal. V. 20. cf. I. Sam. XXVIII. w. I. Chron. X. 13

3 cf. Commendatory Prayer: the petition, "Thy Kingdom come": II. Maccabees XII. 42-45: II. Tim. I. 18. S. Thos., III. sup. III. 73: Grueher's Church Mil., 153-158: Forbes' 39 Arts., XXII. pp. 312 et seq: Luckock's After Death, Pt. I: Schouppe, XIX. 114-117, 118-120: Forbes' Considerations, Vol. II. 88-113.

4 Jerem. XV. 1: Zech. I. 12: II. Maccabees XV. 14: S. Luke XVI. 27- 31: Rev. V. 8: VI. 9-11; VIII. 3, 4. S. Thos., III. sup. 72. 3 vel 74. 3: Grueber's Church Mil., 149-152: Luckock's After Death, Pt. 11: Schouppe, XIX. 138-141: Forbes' Considerations, Vol. II, 142-185.

5 Forbes' 39 Arts., XXII. 378-424: Grueber's Church Militant, 142-149: 158-163: Percival's Digest, 172-174: Luckock's After Death, 255-260: Notes and Quest. from Pusey, 99-102: Forbes' Considerations, I86-313: S. Thos., III. sup. 72. 1,2: vel 74. 1, 2: Schouppe, XIX. 138-140.

6 S. Jas. V. 16-18

7 Acts IV. 10-12: XIV. 11-18: I. Tim. II. 5: Heb. IX. 13-15: XII. 22-24: Rev. XXII. 8, 9

8 Pusey's Church of Eng. a True Portion, 99-114: Second Letter to Newman, 15-19: Blunts Theol. Dic., "Beatification," "Canonization": Grueber, 152, 153.

2. The teaching of the Anglican Communion on this subject is embodied in the Commendatory Prayer, said in extremis (Office for Visitation of the Sick). In it the Church prays that, when the Father receives the soul of "our dear brother," i.e., after death, "it may be precious in [His] sight''; that He may "wash it", and that, its defilements "being purged and done away, it may be presented pure and without spot before [Him]; through the merits of Jesus Christ."
At the time of the Reformation this doctrine had suffered from excessive definition, especially in popular preaching and in popular theology. Thus it was taught that (a.) the inhabitants of Purgatory endure external and material torments, whereby the measure of temporal penalties inflicted by reason of their faults is filled up: (b.) These penalties may be shortened by known lengths of time through private masses paid for by the living, and through indulgences granted by the Church.2

4. Such teaching is repudiated in our Twenty-second Article under the phrase, "the Romish Doctrine concerning Purgatory." The decrees of Trent, however, whatever their value may be, are neither condemned nor approved by that Article.3 That there is a true doctrine of purgatory is assumed, as we have seen, in our Prayer Book; and its contents are there implied—i.e., that souls which are accepted of God are washed and purged after their departure, through the merits of Christ, from all worldly defilements, and then presented pure and without spot before God.4

5. The manner and accompanying conditions of the purification of souls are unknown to us. That it should include some kind of suffering, however, seems required by the principles of justice and by the necessary laws of moral progress. But such suffering may be entirely internal, and may arise simply from a deeper sense of the sins which God has pardoned and of the defilements which He is purging away. Thus the exuberance of joy arising from complete assurance of salvation will be qualified, though not destroyed, by an acute shrinking from the privilege of entering the Holy Place of God's unveiled presence and glory.5

6. Such purification is moral; and presupposes a state of consciousness after death (Q. 158. 3). How long it will continue in individual cases is unknown to us; but the observed laws of moral progress lead us to infer that the time will be very long in some cases—e.g., when repentance immediately precedes death—and shorter when much progress towards perfection has been made before death. In any case the attainment of perfection appears to end the soul's exclusion from the beatific vision of God (Q. 160. 2).

1 S. Thos., III. sup. 69. 7, 8: 72: Schouppe, XIX. 48, 59-62, 99-106: Gruebers Church Militant, 121-140: Forbes' 39 Arts., XXII: Forbes' Considerations, Vol. II. 1-141: Percival's Digest, 168-170: Owen's Dog., XXX: Rede's Communion of Saints: Pusey's What is of Faith, 102-121.

2 Forbes' 39 Arts., 308-311: Pusey's Church of England, a True Portion, 190-198.

3 Trid. Sess., VI. can. 30: Sess. XXV. cf. Profess, fid. Trid. a Pio IV.

4 Forbes' 39 Arts., 312-353: Pusey's Church of Eng. a True Portion, 96-122.

5 S. Thos., III. sup. 70. 3: Newman's Dream of Gerontius: St. Catherine on Purgatory: Luckock's Intermediate State, ch. V-VII, IX: Moehler's Symbolism, § 23: Mason's Faith of the Gosp., XI. 2: Tracts for the Times, No. 90.

2. S. Thomas argues that holy souls gravitate inevitably to the source of their holiness, and that the saints commence to enjoy the beatific vision so soon as they become perfect; although their perfect consummation of bliss cannot occur until the reunion of soul and body in the final resurrection. This conclusion has been too widely accepted in the Church, both East and West, to be rejected without rashness. The term paradise is not accurately applied to the Intermediate State of the faithful in general, but refers, since the Incarnation, according to biblical and patristic use, to the place where our Lord's Body is locally and visibly present.2 Since the Ascension that place is at the Father's right hand.3 Certain Anglican divines do not accept the position here taken; but their attitude is apparently an accident of controversy, being the result partly of fear lest the saints should be unduly exalted, and partly of opposition to the unhealthy but popular protestant notion that all the saved, however imperfect, enter upon glory at the moment of death.4

3. Limbus patrum, which was undoubtedly emptied or merged into paradise when our Lord delivered the spirits in prison5, is called in Holy Scripture "Abraham's bosom"6, "paradise"7 and "hell"8. Wherever it was9, there the Old Covenant saints waited for Christ's appearance and preaching.10

4. Limbus puerorum corresponds to the middle place or state to which certain Christian Fathers have thought blameless heathen (children in knowledge), as well as unbaptized infants, will be consigned after the judgment, and in which they will enjoy a natural beatification, since they are spiritually incapable of the supernatural life of heaven and its beatific vision of God.11 This is purely speculative; but the mere possibility of its truth shows that men can believe in the justice of God without being troubled either by the teaching that entrance into heaven depends, since the Christian dispensation, upon Baptism, or by the doctrine that the eternal reward of every man is determined according to the deeds done in the body (cf. Q. 159. 3-5).12

5. Christian souls must, as a rule, pass after death into an Intermediate State, called Purgatory by the Latins, for purification and further progress towards perfection (Q. 161); or else into hell, the place of the damned, to await certain and irreversible judgmpnt (Q. 166). The contents of revelation concerning the future state of the heathen and invincibly ignorant are fragmentary. Certain opinions may appear reasonable and most consistent with the doctrine of the Divine nature, but the whole subject belongs to the realm of pious opinion.

1 S. Luke XVI. 22, 23, and whence they never depart except for the general judgment. S. Thos., III. sup. 69. esp. arts. 1, 9: Schouppe, XIX. 44-106: Luckock's Informed. State, ch. XV.

2 cf. S. Luke XXIII. 43

3 I. Cor. XIII. 12: II. Cor. XII. 4: Heb. XIL 22-24: Rev. II. 7: XIV. 1-6

4 S. Thos., III. sup. 69. 2: 93.1: Percival's Digest, 167, 168, 255-284: Pearson, IX. 630, 634: XII. 694: Trident: Catech. ch. 10. q. 5: Burial Office, the first of the closing prayers: Westminster Confes., ch. XXXII: Cornel. A Lapide in II. Cor. V. 8, and Phil. I. 23, 24: Forbes' N. Creed, 269-271, 314, 328-331: Blunt's Theol. Dic., "Beatific Vision": Schouppe, XIX. 47, 53-58: Orth. Conf. Q. 67.

5 Heb. IX. 8

6 S. Luke XVI. 22

7 S. Luke XXIII. 43

8 Psa. XVI. 10

9 cf. Ephes. IV. 9: S. Luke XVI. 23

10 I. Pet. III. 19, 20. S. Thos., III. sup. 69. 4, 5: Schouppe, XIX. 62-65: Luckock.

11 cf. S. John III. 5

12 S. Thos., III. sup. 71: Schouppe, XIX. 66-84: Percival, 125: Forbes' N. Creed, 305: Pusey's What is of Faith, 8-11.

2. It appears as if the subjective state of the soul immediately after the veil of flesh has been removed must be either hopeful or hopeless, and that this state alone will sufficiently discover to the soul its destiny. The form of the Particular Judgment, however, is not revealed. Yet it may be distinguished from the General Judgment in several ways: (a.) It is private and concerns the soul in its individual capacity, instead of being public and general: (b.) It is passed upon the soul in a disembodied and transitory state, whereas in the General Judgment the soul is judged in the body for the deeds done therein2; (c.) It is passed upon a state of progress not yet completed, although irreversibly determined; whereas the General Judgment is pronounced upon an established condition of righteousness or wickedness.3

3. The probation of every man comes to an end with the mutual separation of soul and body; and the ultimate destiny of all depends upon God's judgment upon the deeds done in the body.4 This is true of those who live in the darkest heathenism, and of those whose lives preceded the Incarnation, as well as of those who learn the truths of the Gospel in this life. The conditions of probation, of course, differ widely; but the Judge of all the earth will do right and take all things into account. Proper matter for judgment exists in any case; for in every life moral issues of some kind, however elementary, compel the soul to unveil its moral attitude towards what it conceives to be right. The judgment concerns not the amount of light and grace which one enjoys, but the moral use made of such light and grace as is available; and all men have some share in truth and grace, unless they wilfully turn away from it. Souls differ in moral worth even in the midst of savage conditions.

4. Many have confounded certain things which should be distinguished, viz.: (a.) probation, which occurs in the body and requires no greater light and grace than all men possess: (b.) opportunity of receiving the knowledge and means of salvation through Christ, which may or may not form one of the elements of probation: (c.) the process of salvation, which in any case goes on after death and in some circumstances possibly does not begin until probation is over with. If the first opportunity of salvation occurs after death in any instance5, it need not constitute a new probation, but may be rather a revelation, through the manner of its reception, of the bent of character which has already been fixed under other and more rudimentary moral conditions. In short the opportunity must be, in effect, a reward to those whose lives, when on trial, have enabled them to accept it, and a judgment to those whose perversity has become too great for them to appreciate or take advantage of Divine love. Dissolution of soul and body ends the period within which the bent of man's character can be changed (cf. Q. 167. 4, 5).6

5. Many Catholic theologians have thought that God will ultimately save from everlasting misery all who do not reject such light and grace as is given them—in particular, those who adhere to false religions and sects through invincible ignorance, striving to be righteous so far as they know how. But it should be borne in mind that (a.) salvation will, in any case, be through Christ and His true religion, even when the knowledge of it comes after death: (b.) The supernatural blessings of the kingdom of heaven are nowhere promised to any except those who enter the Divine Covenant during this life: (c.) If heathen souls are to be blessed after death, therefore, their blessings may belong to the natural order, and be suited to the spiritual characters and desires which they begin to acquire while in their state of probation: (d.) With such a "natural beatification" they will perhaps be as happy as they can be, without a trace of sorrow; and will be forever fulfilling, we may be sure, some righteous and satisfying vocation in God's universe: (e.) Possibly such a future is in store for infants who die unbaptized: (f.) 'Except a man be born of water and the Spirit, he cannot enter the kingdom of God;" and, apparently, no one can die unbaptized without eternal loss, whether such loss involves eternal misery or not (Q. 91. 6).7

1 Heb. IX. 27. cf. also the Exhortation to Prisoners under sentence of death which speaks of death as a passing "into an endless and unchangeable [i.e., irreversible] state". Schouppe, XIX. 22, 38-43: Percival's Digest, 167: S. Thos., III. sup, 88. 1.

2 I. Tim. IV. 14: S. John V. 22

3 Rev. XXII. 11

4 Eccles. IX. 10: II. Cor. V. 10: VI. 2: Heb. IX. 27

5 cf. I. Pet. III. 19, 20

6 Mason, XI. 1: Catholic Papers, liii-lv: Denny's Studies, 243-246: Oxenham's Catholic Eschatol., 45-49, 58-65: Emergency Tracts, No. 26:Owen's Dog., XXX. 6: Pusey's What is of Faith, 17, 18.

7 S. Thos., III. sup. 70: Schouppe, XIX. 66, 84.

2. Death is the penalty of sin, and if man had not sinned he would not have died.3 This does not mean that man was naturally immortal before sin, but that the grace and sustenance with which he was then blessed supernaturally would have enabled him to live forever. Sin caused a withdrawal of these blessings4—not arbitrarily but inevitably. The death which resulted is a process which begins with man's birth. The fall has placed all in a dying state.5 This death has come upon all men6; although miraculous exceptions may occur for special ends7, and those who remain alive at Christ's second coming will be changed without bodily death.8

3. By reason of death the soul sleeps, resting from such activities as require the use of the body9, but not from such as are purely spiritual. It remains conscious, retains the memory and fruits of carnal experience10, and is capable, if penitent, of being purified and making progress both in the knowledge of spiritual things and in holiness.11 In short, to use the language of Spencerian biology, the soul ceases to correspond with its previous physical environment, but may correspond more completely with the environment of spiritual things.

4. The dissolution of the body, or separation of its material particles, is the inevitable result of the withdrawal of the soul; for the soul furnishes the vital principle by means of which the material particles are drawn together and retained in organic, living and active unity.12 We may not say, however, that the body is annihilated, for we are taught that this corruptible must put on incorruption.13 It rather ceases to correspond with its former environment and enters upon abnormal conditions which S. Paul illustrates by the figure of a seed dissolving in the earth but preserving a continuous existence until it puts on a risen life and glorious apparel.14

5. Death terminates the status viæ or time of probation, and begins the Intermediate State. From this there is no return15 since it merges into the status termini or everlasting state of life or death. We can take nothing with us when we die, except ourselves, our deeds and our experiences.16

6. Were it not for Christ's death there would be no Intermediate State, properly speaking but death would begin a status termini of everlasting death for all. Christ has shortened the state of death for those who respond to His grace, and has changed it into a remedial state, in which, as the Physician of souls, He cleanses and heals the sundered parts of our wounded nature and raises us to endless health and glory.17

1 Psa. CIV. 29: Eccles. VIII 8: II. Cor. V. 8: S. James II. 26: II Pet. I. 14

2 Blunt's Theol. Dic. "Death," "Eschatology": Churton's Foundation of Doc., 267-274: Smith and Wace's Dic. of Christian Biog., "Death."

3 Gen. II. 17: III. 19, 22: Rom. V. 12: VI. 23: I. Cor. XV. 21

4 Gen. II. 9: III. 22

5 Gen. II. 17, which means in the Hebrew, "dying thou shall die." cf. the Burial Office, "In the midst of life we are in death".

6 Job XIV. 1, 2, 10, 12: Psa. LXXXIX. 48: Eccles. VIII. 7: IX. 3: Hab. II. 5: Rom. V. 12: I. Cor. XV. 22: Heb. IX. 27

7 Gen. V. 24: Heb. XI. 5: II. Kings II. 11

8 I. Cor. XV. 51: I. Thess. IV. 17. S. Thos., Sum. Theol., I. II. 81. 3: Schouppe, XIX. 31-37.

9 Deut. XXXI. 16: Job III. 13: S. John XI. 13

10 S. Luke XVI. 22-31: Acts XXVI. 6, 7: Heb. XII 1: Rev. VI, 9-11: VII. 9-15

11 Heb. XII. 23: Rev. VII. 13-17

12 Gen. III. 19: Psa. CIV. 29: II. Cor. V. 1

13 I. Cor. XV. 53

14 I.Cor. XV. 36 et seq

15 II. Sam. XII. 23: Job XVI. 22

16 Job I. 21: Psa. XLIX. 17: Eccles. V. 15: S. Luke XII. 19, 20: I. Tim. VI. 7

17 Hos. XIII. 14: Mat. IV. 2: S. Matt. VIII. 17: Rom. VI. 8, 9, 23: I. Cor. XV. 26, 54-57: II. Tim. I. 10: Heb. II. 14, 15: I. Pet. II. 24: Rev. XXII. 2. cf. S. Luke X. 30-35

Q. 159. What is the Particular Judgment?

Q. 160. What Receptacles of Departed Souls have been distinguished?

Q. 161. What becomes of the souls of those who die in grace but are not yet perfect?

Q. 162. What is the Communion of Saints?

2. The rite of Unction, as set forth in First Prayer Book of Edward VI, is as follows:

"If the sick person desire to be anointed, then shall the Priest anoint him upon the forehead or breast only, making the sign of the Cross, saying thus":

"As with this visible oil thy body outwardly is anointed : so our heavenly Father, Almighty God, grant of His infinite goodness, that thy soul inwardly may be anointed with the Holy Ghost, Who is the Spirit of all strength, comfort, relief, and gladness: and vouchsafe for His great mercy (if it be His blessed will) to restore unto thee thy bodily health, and strength, to serve Him; and send thee release of all thy pains, troubles, and diseases, both in body and mind. And howsoever His goodness (by His Divine and unsearchable providence) shall dispose of thee : we His unworthy ministers and servants, humbly beseech the eternal Majesty to do with thee according to the multitude of His innumerable mercies, and to pardon thee all thy sins and offences, committed by all thy bodily senses, passions, and carnal affections : Who also vouchsafe mercifully to grant unto thee ghostly strength, by His Holy Spirit, to withstand and overcome all temptations and assaults of thine adversary, that in no wise he prevail against thee, but that thou mayest have perfect victory and triumph against the devil, sin, and death, through Christ our Lord: Who by His death hath overcome the prince of death, and with the Father and the Holy Ghost evermore liveth and reigneth God, world without end. Amen."

3. The Minister must be in the Order of Priests at least. A Deacon or layman cannot act.2

4. The effect of this Sacrament is both bodily and spiritual, (a.) It alleviates the pains of sickness; and, if God so will, restores the sick person to bodily health, otherwise enabling him to endure the agony and spiritual perils of death without loss of grace: (b.) It remedies all spiritual imbecility contracted through past sin, and destroys such sin as remains in the soul. These benefits are, of course, dependent upon faith and repentance.3

5. To postpone the use of this Sacrament to the point of death is a departure from primitive practice and teaching. It may have arisen partly from the same superstitious feeling which causes sick people who are in no peril of death to shrink from having the Blessed Sacrament of the Altar brought to them, for fear that it may prove to be their viaticum. The Latin phrase, extrema unctio, does not mean unction in extremis, but the last unction in the Sacramental order of unctions practiced among the Latins. Therefore, this Sacrament may be repeated, not only in different sicknesses, but also when the same illness is long continued.4

6. The neglect of this rite in the Anglican Communion is most deplorable; but that Communion has never repudiated it, and its use may be revived lawfully.5

1 S. Mark VI. 13: S. James V. 14, 15. S. Thos., Sum. Theol., III. sup. 29-33: Grueber's Anointing of the Sick: Forbes' 39 Arts., XXV. 465-474: Bp. Grafton, in N.Y. Church Club Lec. of 1892, pp. 206-220: Notes and Questions from Pusey, 194-197 : Martene, De Ritibus, lib. I. cap. VII: Mason's Faith of the Gosp., IX. 19: Schouppe, Tr. XV: Cat. of Nic. Bulgaris, 11, 14, 18, 25: Catholic Papers, 203-224.

2 S. Thos., III. sup. 24. 4-9: 31: 32. 5-7: Grueber, 25-29, 36, 37, 42-45: Percival's Digest, 163: Schouppe. XV. 16-19: Martene, art. 3: Nic. Bulgaris, 14, 18.

3 S. Thos., III. sup. 30: Grueber, 10-24: Schouppe, XV. 20-22: Nic. Bulgaris, 11, 25.

4 S. Thos., III. sup. 32. 1-4: 33: Grueber, 33-35: Percival, 164: Martene, art. 2: Perrone, Prælec. Theol. Compend. de Sac. Ex. Unc., §34.

5 Grueber, 47: Pusey's Church of England True, 219-228: 2nd. Letter to Newman, 94, 95.

2. The form and matter of this Sacrament consist of the consenting words and consummating acts which signify and complete the marriage union in the natural and civil estates of life. No Minister, apart from the contracting parties, is necessary for the completion of this Sacrament. The blessing of the Priest pertains to regularity and fitness, not to validity.2

3. Certain impediments nullify the marriage union ab initio: e.g., (a.) error as to personal identity: (b.) consanguinity, or relationship within the third degree: (c.)impotency, or permanent inability to consummate the union: (d.) insanity at the time of attempted marriage: (e.) fornication, or pre-marital unchastity (f.) the existence of a living husband or wife: (g.) compulsion, which, however, is removed by subsequent consent. Other impediments make the union undesirable without destroying its validity, e.g., (a.) religious disagreement: (b.) a vow of celibacy or virginity: (c.) disparity of social position: (d.) physical taint likely to affect one's offspring. Unbaptized persons can enter the marriage union so far as it is a union; but their union does not become sacramental until both parties have been baptized, for Sacramental capacity is first received in Baptism.3

4. The Western Church in general takes the ground that the vinculum or sacramental tie which results from a valid consummation of Holy Matrimony cannot be broken except by death. The Eastern Church practically makes exceptions to this rule, and our American canons permit the remarriage of an innocent party after divorce because of adultery. But such marriages certainly violate the religious end of Holy Matrimony and are, to say the least, precarious. Divorce without intention of remarriage, a mensa et toro, is permitted when certain emergencies occur which make the proper fulfilment of marital obligations impossible.4

5. The ends of Holy Matrimony are (a.) the begetting of children, who shall become members of Christ's kingdom: (b.) a religious union such as will typify the union between Christ and His Church: (c.) the preservation of chastity. The grace of the Sacrament is given that these ends may be achieved worthily.5

6. Certain obligations result from Holy Matrimony, viz.: (a.) of mutual fidelity and regard for marital rights, with moderation in exacting them: (b.) of honor and obedience to be rendered by the wife, and of love and kindness to be rendered by the husband: (c.) of mutual enjoyment of worldly goods: (d.) of parental control, along with the education of children in the true religion and in the practice of virtue: (e.) of making the family a religious unit, subject to the Church of God.6

1 Gen. II. 18-24: S. Matt. XIX. 8-12: S. Mark X. 2-12: I. Cor. VII: Ephes. V. 22-33: Rev. XIX. 7-9. S. Thos., Sum. Th., III. sup. 41-66: Grueber's Church Militant, 108-111: Percival's Digest, 158-161: Forbes' 39 Arts., XXV. 463-465: Mason's Faith of the Gosp., IX. 21: Bp. Grafton, in N.Y. Church Club Lec. of 1892, 230-233: Schouppe, Tr. XVII: Blunt's Theol. Dic., "Marriage": Cat. of Nic. Bulgaris, 11-14, 24, 25: Luckock's Hist. of Marriage: Watkin's Holy Matrimony: Pusey's Paroch. Sermons, Vol. II. Ser. 22: Notes and Questions from Pusey, 157-163: Elmendorf, Elem. Moral Theol., 620-643.

2 S. Thos., III. sup. 41-48: Nic. Bulgaris, 14: Percival, 161: Schouppe, XVII. 54-57: Elmendorf, 624, 625.

3 Q. 144. 1, 7. Also the Table of Forbidden Degrees in the English Prayer Book; and Levit. XVIII: Deut. VII. 3, 4: Josh. XXIII. 12, 13: Ezra IX, X: Neh. XIII. 23 et seq: S. Matt. XIX. 9-12: S. Mark VI. 17, 18: X. 11, 12: Rom. VII 2, 3: I. Cor. VI. 15, 16: VII. 6-16: II. Cor. VI. 14-17. S. Thos., III. sup. 50-62: Percival, 159, 160: Schouppe, XVII. 58-71, 96-141: Blunt's Theol. Dic., "Affinity," "Affinity Spiritual" "Bigamy," "Decrees Forbidden": Nic. Bulgaris, 11-13: Elmendorf, 629-640.

4 S. Matt. V. 31, 32: XIX. 6-9: S. Mark X. 2-9: Rom. VII. 2, 3: I. Cor. VII. 10, 11, 39. S. Thos. III. sup. 62. 5, 6: 65: 66: 67. 4, 5: Percival, 158, 159: Schouppe, XVII. 72-95: Blunt's Theol. Dic., "Divorce": Notes and Questions from Pusey, 160-163: Elmendorf, 640-643: Catholic Papers, 142-202.

5 S. Thos., III. sup., 47: Nic. Bulgaris, 11, 24, 25.

6 Gen. II. 18, 24: III. 16:1. Cor. VII. 3-5: Ephes. V. 22-33: VI. 1-4. S. Thos., III. sup. 64.