For Reference Not to be t eet HEHEHE EO tCeEe Ex Vibris Avumnt Sooauiry oF OvK Laby Ad Jesum Per Mariam Conunar ov rity HoLy Cross Wononsti, Mawnaciruserrs rananandanonavanaanaran ReF -D from this room Bibliotheca Fraternitas Sa: cerdo Dictionary of DOGMATIC | THEOLOGY By Msgrs. Pietro Parente, Antonio Piolanti, Salvatore Garofalo | Translated by Ree. Emmanuel Doronso, OM. LL the questions of faith from “Abso- lution” to “Yahweh” are adequately ‘answered in everyday language in this modern, exact, up-to-date ready-reference, book on dogmatic theology. | nowned work by Monsignor Parente, one| of the outstanding theologians in Rome, and his coauthors Monsignor Piolanti and Monsignor Garofalo, was exhausted shortly after publication, requiring sub- sequent printings. This success prompted. ‘a consultor at the Apostolic Delegation in Washington to recommend an English’ version. Father Emmanuel Doronzo,| O.M.L., associate professor of theology at the Catholic University, has given our| {ountry that welcome English version. A Dictionary of Dogmatic Theology vers the whole scale of theology con- ning the truths of God and His works. fro the Church’s teachings on the une God, on God as Creator, the vinity of Christ, grace, the sacraments are amazingly concentrated into a readily| understandable encyclopedic form. The material covered also takes in some philosophy providing concise, brief answers to such problems as free will and evil, as well as ethics, mystical the- ology, ascetics, and Taw, In its historical aspect, it defines and answers the heresies that have sprung up through the centuries, and clarifies such important events as the| Inquisition and the Reformation, Besides its reference value, this book offers material that can well be read straight through by any Catholic who wishes to be informed on these phases) of theology and direct this knowledge to advantage in conversation and thought. | In format it conforms to the best practices of modern typography. Each] entry is sect in boldface type, placed in) alphabetical order, and followed by a, brief bibliography for further study, ‘Two-colummn arrangement makes for easy reading, This work is the only publication of its kind . . . compact but complete in its purpose which is to “enlighten the minds| of the reader by presenting the substance| of dogmatic doctrine in a form that con- veys synthetically but faithfully the riches) hidden in the scholastic formulas.”DICTIONARY OF Dogmatic Theology PIETRO PARENTE ANTONIO PIOLANTI + SALVATORE GAROFALO FIRST ENGLISH EDITION THE BRUCE PUBLISHING COMPANY MILWAUKEEImprimi potest: Sraustavs A. Lanocimiit, OM.L, Superior Provincial iil obstat: Jone A. Scuvuiex, $.T.D., Censor librorum Imprimatur: -FMorses E, Kaze, Archiepiscopus Milwaukiensis, May 5, 1952 (Third rinsing —1957) © 1951 wy Tux Broce Penusise Company PREFACE TO THE FIRST ITALIAN EDITION It is not in order to follow the fashion of our hurried day with its pre- dilection for outlines, condensations, and telegraphic style, but to fill the need of a class of Christians for whom the catechism. is too little and theology too much, that we have set about compiling this brief Dicrionany or Docaaric Timsouocy for laymen. Ik should be judged according to its purpose: choice of the entries and their development, style, bibliography —all must be considered in relation to the reader, who is the cultured layman. To achieve brevity and clarity, we have sacrificed erudition, dialectic virtuosity, technical formalism, and many other things. What we have set ur hearts on doing is to enlighten the mind of the recder by presenting the substance of dogmatic doctrine in a form that is pleasing to the non- theologian and that conveys synthetically but faithfully the riches hidden in the scholastic formulas. Both the choice of entries and their manner of treatment prove dificult in works of this kind. It has been our desire, in this first atempr, to present an allanclusive work, but we do not presume to have successfully accom plished this end. The readers will judge and their observations and sugges. tions will be @ guide in any future attempts. Two able colleagues have collaborated with me, and others have been generous in their counsels: Professor Piolanti, whose name I wish to place ‘ext to my own, has treated the sacramental and ecclesiastical material. We indulge the hope that our labor is not in. vain. Piero Panexrs Rome, October x, 1943PREFACE TO THE SECOND ITALIAN EDITION ‘The flattering reception accorded to the first edition of this Dictionary, cout of print in a few months despite the difficulties of the moment, assures us that our labor has not been in vain. Evidently the work responds, at least in substance, to the desires of many people, and so t is with pleasure that we take it in hand again with the purpose of eliminating the defects, enriching the material, and rendering it in every way posiible more worthy of the readers, especially the more discerning and exacting ones, Favorable judgments have been welcome, but even more so the critical observations, insofar as these have been more useful. Criticisms of the first edition were put to good use. We wish to avail oursclves ef this opportunity to remind our readers of the criteria that have guided us in the compilation of the Dictionary. 1, The work is to be judged and evaluated for what it sets out to be: a clear and concise ready-reference book of dogmatic theclogy for cultured laymen. 2. As a consequence, the development of the entries is reduced to the necessary minimum, ‘The scientific exactness of concept aud capression is tempered in order to maintain contact with readers not accustomed to the scholastic style. 43: The choice of items is governed by the limits imposed by dogmatic theology proper; account, however, being taken of berderline material (philosophy, history, ethics and moral theology, ascetics, and law). 4. The bibliography is not and does not intend to be exhaustive. In gen- eral, works that are voluminous or too scientific or difficult of access are not cited, To cite for the sake of citing is pure ostentation, particularly in works of popularization. In this second edition we have continued to be inspired by these criteria, but have wished to go along with the best suggestions. Speculative theology hhas been integrated by the addition of more than 150 entries; so-called positive theology has beea amplified, considerable space being’ given to biblical, historical, and philosophical entries. Nor have we failed to insert the most interesting. items of asce that are more closely connected ygma. Moreover, the gencral and special bibliographies have been retouched and brought up to date. Finally, we have favored the request for a synthesis of all the dogmatic material: this will serve to overcome th: inevitably frag- ‘mentary character of the Dicrionary, orientating the reader in the vast ficld of theology. ‘We confidently await the public judgment on this laborious rewriting. Beside my name I wish to place, in addition to the already known namejace to the Second Edition vi of Prof. Piolanti, also that of Prof. Garofalo, for his long-standing extensive ration in biblical material i A “Mfay this humble work strike or rekindle in the minds of men that Tighe cf Christian faith, which is the best reconstructive force in this grave hour of the world. Piero Parents Rome, June 29, 1945 BIBLIOGRAPHY* General The Catholic Encyclopedia, Ch. G. Hebermann, x7 vols. (New York and Londen, 997-102), i Catholicisme Hier, Aujourd’hai, Demain, Jacquemet Dictionnaire Apologétique de la Foi Catholique, D'Alts. Dictionnaire @’Archéologie chréticnne et de Liturgic, Cabral, Leclercq, Dictionnaire de la Bible, Vigouroux. Supplément au Dict. de la Bible, Pio. Dictionnaire @'Hinoire et de Géographie Eeclésastique, Baudrillart, Richa Rouzies. Dictionnaire de Spirisualic, Ville Dictionnaire de Théologie Catholique, Vacant, Mangenot, Anan. Cayré, F, Manual of Petrology and History of Theology, trans. H. Howitt, 2 vols. (Paris, Tournai, Rome, 1936-1940). MeSorley, J dn Outline History of the Church by Centuries (St. Louis: Herder, 1944). Mourtet, Fy History of the Catholic Church, rans. N. Thompson, 6 vols. (St. Louis: Herder). Otten, By A Manual of the History of Dogmas, 2 vols. (St. Louis, 1918). Poulet) Cha d History of the Cusholic Church, trans. $. A. Raciners, 2 vols. (St. Louis: Herder). Quasten, J Pairology, 4 vols. (Utrecht and Westminster, Md, 1950-). Tiere fa Miaory of Dogar rans. H. 1 By 3 velo (Se. ouie: Herder 1910-1916). 4 Handbook of Patrology, trans. 8. A. Racmers (St. Louis: Herder, 1946). Among the numerous Latin manuals of theology one may easily find and usefully consults Tanquerey, Synopsis theologize dogroaticae, 3 volsy published in numerous editions by Desclée; Hervé, Manuale Theobigize Dogmaticae, 4, vols. (Westminster: The Newman Bookshop, 1943); Collectio Theologic Romana, of Peter Parente and A. Piolanti, 6 vols, receatly published. by Marieti, Turin, Italy. General works of ampler size are the 12 Latin volumes of Billot, published by the Gregorian University, Rome, Italy, and the 12 English volumes of Pohle- Preuss, Dogmatic Theology (St. Louis: Herder, 1945-1046). Very useful also to the English reader will be M. J. Scheeben's work The Mysteries of Christianity, trans, C. Vollert (St. Louis: Herder, 1946), and The Teaching of the Catholic Church, ed. G. D. Smith, 2 vols, (New York, 1949), which is a summary of the popular work Treasury of the Pash Series, 36 small volumes, edited by the same (London, 1928). “The orginal bibliography, here at well a in the text, has been fvsed ad augrpenied in order to make it stable tiers to whem works in Haglsh ae wise arable ansx Bibliography Particular God Arendzen, J. Py The Holy Trinity (New York, 1937) Breton, Vy The Blested Trinity, trans. V. B. Mille (St. Loui, x934). GarrigowLagrange, R, The One God, trans. B. Rose (St. Louis: Herder, 1043)- God: His Existence and His Nature, tans. B. Rose (St. Louis: Herder, 1947-1948). Predestination, ans. B. Rose (St. Louis, 1939) Providence, rans. B. Rese (St. Louis, 944). Galle, F, Le mystire de la Sainte Trinité (Patis, 1921). Hal F. J, The Being and Aviibutes of God (New York, 1909). Heydon, j. K, The God of Reason (New York, 1942). Hugon, Es, Le mystire dela tes Sainte Trinieé (Patis, 1930). Klein, Fy The Doctrine of the Trinity, trans. D. J. Sullivan (New York, 1940) Leen, E,, The Holy Ghovt (London, 1937). Messenger, E. Ch, Evolution and Theology. York, 1932). Miller, BV, God the Creator (New York, 1038). Parente, Petcr, “Tl misteo della SS, Trini,” in Uv Simbolo, 1 (Assisi, 1941). Pole Preuss, Dogmatic Theology, I and lll God, 2 volss Il The Divine Trinity (St. Louis: Herder, 1046). Reany, W,, The Creston of the Soul (New York, 1932). Stall, J, Why God Created the World, or the Purpose of the Creator and of Cres, an. Salife (Senbronky 1937). 4 Woods, H., The Crestor Operating in the Creatures (San Francisco, 1928). Phe Problem of Man's Origin (New Christ ‘Adam, K, The Son of God, tas, Ph. Hereford (New York, x03). ee I Tie demenaas (Calbripe 19) hors De You Soyb A Study 1 he Doctrine of the Incarnation (New York, 2940 Be rie Biiny of Chie (Balimor, 1936) Beene tncernaten (Cambridge 1928) DAMS A, Le dopme de Nice (Pai 930) Da Te Dots diplte (Pane, 10), Dy Gana 1 ow ts 3 (Ne Yr, ar-3) Pabey, D, The Kiogonp of Chie (Dubin, 193) Pat. Ge rhe Efe of Chrise, ean. Nr'Thompson, 3 vos. (London, 1928 hogs eu gate arte a Graham, A The Christ of Catholicism (New York, 1947). Gest Aah pAcrhood ad Sucriceo) Our Lord fete Chr, trans, Keyes Palaciphin, 1995). 1 Einar of Cit, tuna D, Fahey (Westminster, Md, 1950). Hepa, Ee mptte dc Hcereton (Pars, 193) Hee Tr npnbye de la Redemption (Pat 1937). Lebreton, J, The Life and Teachings of Jesus Christ, 2 vols. (Milwaukee, 1935)» Teste cine aad th Cond (Paleclphis, rts Hin anal Chris fa is Mystery (dlnbrgh, 1924). Bibliography xi Mersch, E., The Whole Christ, trans. J. R. Kelly (Milwaukee, 1938). Parente, Pees, “ll Verbo,” in 1 Sinsolo, IL (Assis, 1942). Petsovis, J. J. Cx, Devotion to the Sacred Heart (St. Loui, 1935), PohlePreuss, Dogmatic Theology, IV Soteriology (St. Louis, 1945); V Chris. tology (1946). Prat, Jesus Christ, ans. Heenan, 2 vols. (Milwaukee, 2950). Riccio, J, The Life of Christ, tans. A. I. Zizzamia (Wblwaukee, 1947). Rividre, Jy The Doctrine of the Azonement, 2 vols. (London, 1909). Vonies, A., Christ, the King of Glory (London, 1932). —— The Personality of Christ (London, 1916). The Blessed Virgin Mary Bourke, C Mary. A Study of the Mother of God (Dublin, 1937). Campana, E>, Moria net dogma caolico (Turin, 1943). ‘Du Manoir, H., Maria, 3 vols. (Paris, 1949-)- Garotalo, Ly L2 parole di Maria (Rote, 1943). Hogan, 8. M, Mother of Divine Grace (London, r92r). Jaggar, J. B, The Immaculate Conception (New York, 1935). Le Rohelle, J, Mary, Mother of Divine Grace, tans. L. Rigby and D. Fahey (London, 1937). MeKeana, B. A, The Dogma of the Immaculate Conception (Washington, D.C. 1929). OConnell, R. V., Mary's Assumption (New York, 1930). Our Lady Mediatris of ll Graces (Baltimore, 1926). Pole Prenes, Dogmatic Theology, VI Morology (St. Lous, 1546). Roschini, G. M, Merialogig, 4 vols. (Milan, 2040-1949). Scheie, MJ Marolegy, tens LM}. Gear 2 ale (St. Lay x46 1947). Smith, G. D., Mary's Part in Our Redemption (London, 1938). Smith, M, Unspoted Mirror of God (Denver, 1943). Ullathorne, The Immaculate Conception of the Mother of God (London, 905). Vassll, Philips, OR,, The Mother of Christin Tradition, Theology, and Devo. tion (London, 1923). Vonier, Ay, The Divine Motherhood (London, 1921). Grace, Virtues. Ascetical and Mystical Theology Bainvel, I. V., Nature et surnaturel (Paris, 193). Bastable, P. K,, Desire for God. Does Man Aspire Naturally 10 the Beatfic Vision? (London, 1947). Cuthbert, Fr, God und the Supernatural (London, 1920). Descogs, P, Le mystére de notre dlévation surnaturelie (Paci Divine, A., Manual of Ascetical Theology (London, 19¢2). Froget, By The Indwelling of the Holy Spirit in the Souls of the Just, trans. S.A. Raemers (New York, 1921). GarrigowLagrange, R,, The’ Lave of God and the Cross of Jesus, trans. Sr Jeanne Maric, Maryknoll (St. Louis, 1048). The Three Ages of the Interior Life, wans. St. M. Timothea Doyle (St. Louis, 1947-1949). —— “Christian Perfection and Contemplation, trans. Sr. M. Timothea Doyle (St. Louis, 1937). 1938).xii Bibliography Goupil, Ay Les vertus théologales (Paris, 1035). Joyce, G. Hi, The Catbalic Doctrine of ‘Grace (London, 1930). Lumbreras, P, De gratia (Rome, 1948). Many, V» Meroe of Grae ane, Av D, Tabor (Milwaukee 1934). Matthews, J. V., With the Help of Thy Grace (Westminster, Md, 1944). McKenna, B. B., The Theology of Faizh (Dublin, 1014). Mureay, Tractatus De Gratia (Dublin, 1877). O'Connor, W The Eternal Quest (New York, 1947)- Parente, Bascal, The Mystical Lje (St. Louis, t040), The Ascetical Life (St. Louis, 1947) = The Well of Living Waters (St. Louis, 1948 —— Spiritual Direction (St. Meinrad, Ind. 1950) Poble Preuss, Dogmatic Theology, Vil Grace (St. Louis, 1946), Poulain, A., The Grace of Interior Prayer, trans. LL. Yorke Smith (London, 1928). Pourrat, P., Christian Spirituality, wans 3 vols. (London, 1922). Rondet, H, Gratia Chri, Etat @hitore due dogme et de théologie dogmatique (Pati, 1048). Saudreau, A, Les degrés de la vie spirtuclle (Pati, i920). Scheeben, M, J,, The Glories of Divine Grace, trans. by a Benedictine monk (New York, 1886). Tanguerey, A., The Spiritual Life. A Treatise on Ascetical and Mystical Theology, want. H. Branderis (Philadelphia, 1938). Wirth, E. J. Divine Grace (New York, 1903). W. H. Mitchell and S. P. Jacques, Sacraments BrodieBrosnam, J. B, The Sacrifice of the New Law (London, 1926). Coghlan, D,, De SS. Bucharstia (Dublin, 1913) Connell, Fr. J, De Sacramentis (Brugis, 1933)- D'Alés, A, LBucharisie (Paris, 1933). Dalgaitns, J. B. The Holy Communion, 2 vols. (London, 1911). Dela Taille, M, The Mystery of Faith and Human Opinion Contrased and Defined, trans. J. B. Schimpf (London, 1913). The Mystery of Faith, 2 vols. (New York, 1940-1950). Divine, A, The Sacraments Explained (London, 1905). Doronto, E., De sacramentis in genere (Milwaukee, 1946). De Baptismo et Confirmatione (Milwaukee, 1947). De Eucharstia, 2 vols. (Milwaulkes, 1948) De Poenitentia, 4 vols. (Milwaukee, 1649, 195%, 1952). Dowd, E. P, A Concept of the Modern Catholic Thought on the Essence of the Bucharisic Sacrifice (Washington, D. C. 1937). Fortescue, A., The Mas: (London, 1913) Gannon, P. jy Holy Matrimony (London, 1928). Gasquet, A, Sacramentals (London, 1928). uh Gith, N,, The Holy Sacrifice of the Mass, Dogmatically, Liturgically ond A‘cetically Explained, trans, from the 6th German ed. (St. Louis, 193). Hanley, P. J, Extreme Unction (New York, 1907). Hedley, J. C,, The Holy Eucharixt (London, 1997)- Hesburgh, T. M,, The Relation of the Sacramental Characters of Baptism and Bibliography xiii Confirmation t0 the Lay Apostolate (Washington, D. C, 1946). Janot, Ey Ler sep fontaine (Paris, 1930). Joyce, G. H., Christian Marriage (London, 1948). Kern, J De’ Extrema Unctione (Ratisbon, 1907). Kilker, A. J., Extreme Unction (St. Louis, 1927). Kurtscheid, By A History of the Seat of Confession, trans. F. A. Marks (St. Louis, 1927). Lambing, AU'A., The Sacramentals of the Holy Church (New York, 1892). NtaeButley AY The Sefer of te Mate fhe ight of Spor ood a Sy ase Meg ET atar Prestond (Londen, 1930) Nance, 1, The Secrompra Soaem (New Yor, 158) Masry Bi Toe Gitte Seat eae, Pcie (Li oe) Le sacrifice du chef (Paris, 1932). Donnas Mee Bennte fe te Bath’ arch (Debi, 197). Obey Me Caepienon Ceblin soe Pena at abe Maney SD ei cet di rer (loc 98) Dasara Gate ioe Pohiereoss Degmare Fheslgh, WHEY Phe Sacraments (Se. Lv, 1945 a val The Docrin of she Catholic Charch Touching Indalgences (London, oh pote, Te pide) 8} A earmioi) (Laude a Quinn, A., Extreme Unction (Dublin, 1920). ee ee ae each roiiee Eon de eee Cota an ee Thon Te Cashak Chock aed Ge CoarutSt) (London, 138. Tacs [Heh Greer ore Oemonn wie ok, Saree (es oy ae EAT tee On Tenet ay onde Dacre Oe Runt (woes nye) Wagan A Bre Decne of Coopomotin (Loaten, ay Eschatology Arendzen, J.P., What Becomes of the Dead? A Study in Eschatology (London, 1935). Bartmanin, B, Purgatory, trans. E. Graf (London, 1936). Billet, De’ Novisimis (Rome, 1908). La Parousie (Patis, 1920). Buckley, J, Man's Last End (St, Louis, x049). Canty, Purgatory, Dogmatic and Scholastic (Dublin, 1886). Coleridge, The Prisoners of the King (London, 1936). Jackson, Shirley, The Millennial Hope (Chicago, r9r8). Tugie, My Purgatory and the Means 10 Avoid lt, trans. M. G. Carroll (West minster, My 1949). Lamots Dt The Bad of the Word end of Men (New Yor, 1935) Morton, Vz Thoughts on Hell; A Study in Eschatology (London, 1899). Osterley, W. 0. I, The Doctrine of the Last Things (London, 1908). Oreahatn Catholic Brchaolgy (London, 188), PohlePreuss, Dogmatic Theology, XII Eschatology (St. Lovis, 1946). Raupert, J. G., Hell and lis Problems (Busfalo, £927).xiv Bibliography Rickaby, J, Everlasting Punishment (London, 1936). Sadler, Purgatory (New York, 1886). Sasia, J. Cy, The Future Life (New York, 1918). Schneider, W., The Other Life (New York, 1920). Sutclfie, B. F, The Old Testament and the Fusure Life (Westminster, 1947)- Vaughan, J. S, Life Everlasting (London, 1922). Vonicr, A, The Life of the World to Come (London, 1926). Chureh Agius, G, Tradition and she Chureh (Boston, 1938) ‘Anger, J, The Doctrine of the Mystical Body of Christ, trans. J. Burke (New York, 1931), arendeea'}P, The Church (Camiridge, is), Bainvel, J, Is There Salvation Outside the Catholic Church, uans. J. L. ‘Weidenhan (St. Louis, 1917). Baudillaty Ay The Catholic Church, the Renaixsnce and Protestentitm, tans Ph, Gibbs (London, 1908), Berry, E. S,, The Church of Christ (London, 1927). Boylan, E, The Mystical Body (Westminster, Mey 1947). Carrtre, J, The Pope, trans. A. Chambers (London, 1925). Chapman, J, Ecclesia: The Church of Chriss (London, 1906). Clerissac, H., The Mystery of the Church (New York, 1937). Dir, M. G, Cathalicim (London, 1527). ; Doyle, F. X, The Defense of the Catholic Church, combined with a study of the life of Chris (New York, 1927). Duchesne, L, The Churches Separate From Rome, trans. A. H. Maten (London, Fal, D, The Mystical Body of Chil in the Modera World (Dublin, 1944). Finlay, P The Church of Christ (New York, 1938). Fisher, A’, De saiuce infideliam (Essen, 1886), Fortescue, A., The Orthodox Eastern Church (London, 1916). Gruden, J. C, The Mystical Christ, Introduction to the stady of the super- natural character of the Church (St. Louis, 1036). Huby, J, The Church and the Gospels (New York 1931). Jung, Ni Le Magisére de 1Egtize (Paris, 1935). Kisters, L, The Church: lis Authority, tans. B. Kaiser (St. Louis, 1938) Lattey, Cy'The Church (Cambridge, 1928). he Papacy (Cambria 1924). Lippert, P, L'Eplise du Christ (Lyon, 1933). Mattindsle, C. C, The Faith of the Roman Church (London, 1950)- McNabb, V. Injalitility (London, 1927). Mersch, E., The Whole Chie The historical development of the doctrine of the Myrtical Body in seriptuce and tradition, trans. J. R. Kelly (Milwaukee, 938). Rousseau, R,, The Church of Christ (Milwaukee, 1936). ‘A, and Millar, J. FX, The State and she Church (New York, 1924) ges, A. D., The Church, rans. A. G. McDougall (London, 1922). Sheen, F, The Mystical Body of Christ (New York, 1935). Bibliography xy Apologetics Baietl, J.J, The Theory of Revelation, 2 vols. (Rochester, 1927). Batiffol, Py The Credibility of the Gospels (London, 192). Bonniot, P. J, Le miracle et sex contrefacons (Paris, 1887). Bransmann-Preuss, Handbook of Fundamental Theology, 4 vols. (St. Louis, 1931). Cotter, A. C,, Theologia Fundamentalis (Weston, 1940). Devivies, B. W., Christian Apologetics (London, 1934). Faleon, Jz La credibilué du dogme catholique (Paris, 1933). Felder, H., Christ and the Critics, trans. T. L. Stoddard, 2 vals. (London, 1924), Fenton, J. C., The Concept of Sacred Theology (Milwaukee, 1941). We Stand With Chrut (Milwaukee, 1943). Finlay, P, Divine Faith (London, 1917). GarrigouLagrange, R,, De Revelasione (Paris, 1926). Gibbons, J, Paith of Our Fathers, 69 ed, (Baltimore, 1917). Hettinger, F., Revealed Religion, 2 vols. (London, 1903). Joyce, G. H,, The Question of Miracles (Roehampton, 1914). McKenna, P. P., The Theology of Faith (Dublin, 1914). McNabb, B. Frontiers of Faith and Reason (London, 1937)- OBrien, J. Ay Truths Men Live By (New York, 1946). Schmit, W,, ‘The Origin and Growth of Religion (New York, 1931). Sheehan, My Apologetics and Christian Doctrine (Dublin, 2935) Sheen, F Religion Without God (London, 1928). Walshe, 1. J. The Principles of Catholic Apologetics (New York, 1919) St. Thomas Aquinas Bourke, V. J, Thomistic Bibliography 1920-1940 (St. Louis, 945). Chenu, MB, Introduction & Petude de Saint Thomas @Aquin (Montreal, Paris, 1950). Chesterton, G. K., $s, Thomas Aquinas (London, 1933). Collins, J.B, The Catechetical Instructions of St. Thomas Aq, tcans. with commentary (San Francisco London, 1930). D’Arcy, M. Cy Thomas Aquinas, Selecied Writings (New York, 1939). Deferrari, R. J and Barry, Sr. M. Invilata, A Levicon of Si. Thomar Aquinas, (Wathington, D. C., x048-). Farell, W., Companion to the Summa, 4 vols. (New York, 1941-1942). inminger, W. K The Most Devout Exposition of the Lord's Prayer of St. Thomas Aq, eans, with introduetion and notes (London, 2027) GarrigouLagtange, R, Reality: Synthesis of Thomistc Thought, trans, P. smmins (St, Louis, r950) Grabmana, M, Introduction to the Theological Summa of St. Thomas (St Louis, 1930). ss Hughes, P, St. Thomas, Meditation for Lent, rans. (Londoa New York, 1938) Mandoanet, P, and Destrez, J, Bibliographic Thomise (Le Saulchoir, Kain, Belgium, 1921). St Thomas Aquinas, Angel of the Schols, wans. J. P. Scanlan (New York, 1938). Meyer, HL, The Philosophy of St. Thomas Aquinas, trans F. C. Eckoff (St Louis).xvi Bibliography ONEill, Fy St. Thomas Aq. The Blessed Sacrament and the Mass, trans. with roduction and notes (Landon, 1035) Pegis, A. C., The Basie Writings of St. Thomas, 2 vols. (New York, 1945). St. Thomas, The Summa Theologica, trans. by the Dominican Fathers of the English. province a2 voli and rev, ed. (London, 19121936). "The Summa Theologica, tans. by the Dominican Fathers, 3 vols. (New ‘York, 1948). First complete American edition, The Summa Contra Gentiles, wans. by the Dominican Fathers from the Leonine ed, 5 vols. (London-New York, 1928-1920). Compendium of Theology, trans. C. Vollert (St. Louis). Schapcote, L, On the Power of God. ‘Translation of St. ‘Thomas’ De Potentia ‘Dei (New York, 1934). Sentllanges, A. D., S#. Thomas Aquinas and His Work, trans. G. Anstruther (London, 1933). Aids The Dicrionary or Docmarte Trzovocr cannot be fully utilized without these substantial aids: 1 The Bible in the Vulgate edition with a good commentary: 2. Enchiridion Syboloram of Hi. Denzinger-C. Bannwart-}. B. Umberg, ed. Herder. It collets, in the form of an ample anthology, the principal definitions and the formulas of the faith issued by the magisterium of the Church (creeds, council, acts of the Roman pontifls)* +3, Enchiridion Putristicum of Rouet de Journ), ed. Herder, It i an anthology of the teaching of the Fathers on the principal dogmas of the Christian faith 4. St. Thomas, Summa Theologica and Summa contra Gentiles (Leonine text in small format, edited at Rome in 1948 for the frst work and in 1934 for the second). A better edition of the Summa Theologica is that of the Dominican Fathers of the Canadian Province, 5 vols. (Ottawa, 1943-1945), There is an English translation of both works mentioned above. Principal Theological Reviews Angelicum, organ of the Dominican University (Pontificio Ateneo Angelico), at Rome, Italy. Antonianum, organ of the Franciscan University (Pontificio Ateneo Antoniano), ‘at Rome, Italy. Eg. Je E. Steinamller, 4 Companion to the Sciptare Studie, 5 vols (New Yorks 194t= 1943) Charles Pickae, 4 Commentary on the New Testament (Wasiagton, D. C1942). The acts of the councils ave been gathered. in large cllections by various authors Te suices to ete J. D. Mani Bishop of Lea (@. 1775), who published Sucrorum Conelliorum Nove es Amplivina Colles (Horence and Veale, 1758, 1789), in 3t vols (reprinted at aris in 35 vol. in Spor). For the later counels there ie the Collectio Lacenss of the Jesule Fathers published ae Fribourg ia 7 vols, 1870-1890 (Vol. 7 comaise the act of the Vian Counc, The writings of the Father were diligently collected by J. P. Migae in the romumestal Parrofgize Cirrus Complcns (Latin. series of 221 vols, and Greek series of 161 vols). 1a ‘Aldon there are two iter collessons, moe crise But far fom being competed the Carp fe anh Corpo Din. ‘There are being published at present evo English wansltons of the main works of the athe Ancien! Chien Wrert, edited by Joanses Quasten and J. C. Plampe LG! Cathlie Univerity Press to48-); The Fathers of the Church (New York, Bibliography xvii Divus Thomas, organ of the Vincentian Fathers’ “Collegio Alberoni,” at Pia cenza, Teal Dactor Communis, organ of the Pontifeal Roman Academy of St. ‘Thomas ‘Aquinas. Ephemerides Theologicse Lovenienses, organ of the Catholic University of Louvain, Belgium. Eumies Docee, organ of the Pontifical University “De Propaganda Fide,” at Rome, Italy. Gregorianurs, organ of the Jesuit University (Universich Gregoriana), at Rome, Tray. Iournei of Theological Studies, Oxioed La Scuola Cattolica, oxgan of the Msjor Seminary of Milan, Waly. Nowoelle Revue Theologique, edited by the Jesuit Fathers, at Louvain, Belgium. Rechercher de Science Religicuse, Pats Reeue de Sciences Religiscs, organ of the Catholic Univesity of Strasbourg, France Revue Thomise, divcted by the Dominican Fathers in Fran:e. The American Beclesiastical Review, published by the Catholic University of ‘America Press, Washington, D. C. Theological Studie, published by the Jesuit Fathers in che United States The Thomict, edited by the Dominican Fathers in the United States. Zeitschrift fur katholische Theologie, lnnsbruck.AAS Ass cE cic DA DACL DB DEY. DBvs DDG DHGE Ds DTG EB EFHE RI. OT, (Lats VE) NNT) Ibe Ab) ‘Acts (Acts) Ag. (Ag.) ‘Apoc. (Apoc:) Gal. (Cal.) 1-2 Cor. (1-2 Cor.) Dan. (Dan) Deut. (Deut) Esth, (Esth,) Exod. (Exod.) Ezech. (Ez.) Gal. (Gal.) Gen. (Gen.) Hab. (Flab.) Heb, (Hebr.) Isa, (Isa,) James Jae.) ABBREVIATIONS Acta Apostolicae Sedis Acta Sanctae Sedis The Catholic Encyclopedia The Code of Canon Law Dictionnaire apologétique de le Fei catholique Dictionnaire d’Archéologic chrétiexne et de Liturgie Enchiridion Symbolorum (Denzinges, Banawatt, Umberg) Dictionnaire de ta Bible (Vigouroux) Dictionnaire de Ia Bible, Supplément (Pirot) Dictionnaire de droit canonique Dictionnaire d'histoire et de géographie ecclésiastique Dictionnaire de spiritualité Dictionnaire de Théologie Catholique Enchiridion biblicum Enchiridion fontium historiae ecclesiasticae (Kitch) Enchinidion patrisicum (Rouet de Journel) Old ‘Testament New Testament Abdias ‘Acts of the Apostles ‘Aggeus ‘Apocalypse Baruch Canticle of Canticles Chronicles (1-2 Paralipomenon) Epistle to the Colossians 4-2 Epistles to the Corinthians Danial Devieronomy Excesiastes eclesiasticus Epistle to the Ephesians Esdras Esther Exodus Ezechiel Epistle to the Galatians Genesis Habacue Epistle to the Hebrews Isaias Epistle of St. Jamesxx Jer. (es) Johin Johan.) 12-gJohn (1-2-3Joh) Jonas (fon) Jos, (Jo.) Jude (Judas) Judges (Jud) Judith (Judith) 1a Kings (1-2 Reg, paKing Goa Reed Lam. (Threni) Lev. (Lev, Like (Le) 1-2Mac. (1-2 Mac.) Mal. (Mal) Mark (Me) Matt. (Mi) Mich. (Mich,) Nah. (Nah,) Neb. (Neh) ‘Num, (Nurh,) Ose (0s,) toaPet. (1-2 Pets) Phil, (Phil) Philem. (Philem.) Prov, (Prov.) Ps. (Ps) Rom. (Rom.) Ruth (Ruth) Soph. (Soph) 1-2 Thess (1-2 Thess) 2 Tim. (1-2 Tin) may Tob, (Tob,) Wisd. (Sap.) Zach, (Za. Abbreviations Jeremias Gospel of St. John ‘easy Bpistes of S. John Jonas Josue Epistle of St. Jude Tages Judith ra Kings 3-4 Kings Entnentations Levies Gospel of St. Luke a Machabess Malachias Gospel of St Mark Genpel of St, Matthew Micheas Nahum Neteas Numbers Owe 3 Epistles of St. Pater Epis tothe Philippians Epis Philrnen Proverbs Palms Episde to the Romans Ruth Sophonis 2 Epistles to the Thessalonians 1-3 Epis to Timothy Epistle to Tims hiss Wisdom Tachatat SYNTHESIS OF THEOLOGICAL DOCTRINE Christian doctrine is not a fragmentary collection of truths, as a casual reader of this manual might suspect, but a compact system of truths organ- ically elaborated, in which reason moves in the light of faith and divine revelation. It is also science, but science that transcends the subject matter and the method of common human sciences, because its principles consist in a datum or known fact which rests on the authority of God, the infallible ‘Truth. The datum or premise is divine revelation consigned in two sources: Holy Scripture and ‘Tradition. Custodian and authentic interpreter of both these sources is the living and infallible tcaching authority (magisterium civum et infalibile) of the Church instituted by Jesus Christ. ‘The act of faith is a free adhesion of reason to truth revealed by God and as such proposed by the Church, Faith is a humble act of reverence to God the Creator, who is absolute Truth; a reasonable reverence, however, because faith, while of the supernatural order on account of its object, which is revealed truth, and on account of grace which helps the will and the in- tellect to adhere to the divine word, nevertheless has presuppositions which appertain to the sphere and domain of reason. Such are the existence of a personal God distinct from the world, the fact of divine revelation histor- ically ascertainable, the value of the testimony of Christ and the Church He founded. ‘The serene study of these prerequisites prepares for faith because it dem- onstrates the credibility of revealed truth, but does not determine the act of faith ("I believe”), which depends negatively on the good dispositions of the subject and positively on the grace of God. The Vatican Council (Sess. 3, Ch. 4) affirms that “right reason demon- strates the foundations of faith”; and so Catholic doctrine proclaims the rights and dignity of human reason even with respect to faith just as it defends the integrity of human freedom with respect to divine grace. ‘Apologetics is a scientific introduction to theology, demonstrating the possibility and the fact of divine revelation, proving in a rational way the presuppositions of faith. In the first place, apologetics takes from sound philosophy the conclusion of the objective value of human knowledge. This truth assured, it gives the proof of the existence of God, utilizing that part of philosophy known as theodiey or natural theology: subjective proof from the light of truth that shines in the intellect, or the thirst of an infinite good that burns in the heart, or the force of the moral law which dominates Conscience: objective proof from the beauty, perfection, unity, and order of the world in which we live, Both orders of proof draw ther demonstrative validity from the principle of causality, which, showing the characteristics of limitation and contingency of cosmic reality and of our own internalxa Synthesis of Theological Doctrine world (the effect), constrains the affirmation of an adequate Cause of both thes characteristics in which i seen the raison dre of ourselves andthe The principle of causality makes us understand not only the distinction between God and the universe, but also the determination of their mutoal relationship, which is actualized in the creative act. But this metaphysical demonstration does not remain in the sphere of abstract speculation; it has 2 confirmation in the individual and collective consciousness, in the ethico- religious patrimony of humanity. Religion, tendeney, guiding norm, and indestructible force of the spirit, is like the nervous system of human history and manifests in a thousand forms the persuasion of moral relationship between man and God, as between son and father. These relationships are generally consecrated by the concept of a divine revelation. ‘There is not a religion that does not jealously guard a code or a tradition with the sacred title: Word of God. Confronted with this constant and universal affirmation, not even a twentieth-century man can remain indifferent. If God has spoken, man raust listen to Him and draw from the divine word a rule of life and of orienta tion toward his supreme destiny. Hence the historical quest to find the true revelation. Among the numerous religions, which claim a divine origin, Christianity presents more evident and sure guarantees of truth. It embraces and domi- nates the whole history of humanity; ite code is the Bible, which records the pact (testament) between God and men and which is divided into two broad phases: the Old ‘Testament which prepares the advent of Christ, the Messias, and the New Testament which accompanies and enriches the king- dom of Christ on the move. This great book, which opens with the descrip- tion of the creation (Genesis) and closes with the sinister flashes of the end of the world (Apocalypse), contains sublime truths and supernatural ele- ments (prophecies and miracles) which sea ne character. No book has been studied so passionately as the Bible, not to mention the myriad number of souls who have absorbed light and strength of holiness fom it to the point of heroism. Let it suffice to speak of the ferocity of historical and philosophical criticism that has been unleashed on the Bible for more than a century. All the resources of genius and erudition have been engaged in turn; from this crucible, the Bible (particularly the Gospels) not only emerged substantially unchanged, but even forced the respect of its most hostile critics by virtue of its historicity and its authenticity. Now, the Bible is centered on Christ, in whom are accomplished mar- velously the Messianic prophecies of the Old Testament and from whom irradiates the new light of the Gospel sealed by the miracles, especially that of Christ's own resurrection, The historicity and authenticity of the Bible demonstrated, its contents must be accepted without reserve. Since Christ, on whom is focused the entire ancient revelation, declares Himself to be the representative of God and speaks and acts in Hiis name, the teach- ing of both Testaments must be accepted as something divine; and Jesus Synthesis of Theological Doctrine xxiii Christ, who seals His statements with miracles, must be recognized as the Revealer par excellence and, what is more, as true Son of God, as He claims to be. In guarantee of His truthfulness stand the ancient prophecies fulfilled in Him, His own miracles and prophecies, His wonderful psycho- logical and moral equilibrium, the testimony, often in blood, of His fol- lowers, the sublimity and victorious strength of His doctrine, Christ, moreover, has founded a Church in the form of a perfect society with its hierarchy, its teaching authority, its means of sanctification (the sacraments). He also declared that He will remain in this Church to the end of the world, making Himself one with it, especially with its visible hhead (the pope), to whom He has entrusted the task of acting for Him and takings place, by governing, by teaching, and by sancifying. ‘Recapitulating the rational procedure of Christian apologetics, we may trace it schematically as follows: Man, with his intellect made for truth, examines himself and the universe outside of himself and discovers in it the character of cieation, of effect, from which he ascends to a First Cause, to a creating and provident God. Religions deal with relationship with God, with divine revelation; in his search for truth, man encounters Christianity, which offers the greatest guarantees of truth. Here revelation has Christ as its center, a divine Repre- sentative, nay, the very Son of God, who corroborates His declaration with supernatural facts. God, therefore, has spoken in the Ble through the piuphets, has spoken through the mouth of His incarnate Son, Jesus Christ ‘And so man can and, what is more, should believe in Christ, in His word, His laws, His divine institutions. But since the demonstration of apologetics is not mathematical but of a moral nature, the intellect can remain perplexed, especially in the face of transcendent and mysterious truths and of laws imposing sacrifices and renunciations. ‘The conclusion of every good apologete, then, will be the possibility and the moral necessity of believing; but the act of faith itself, the “credo,” needs the impulse of grace, and $0 it is free and meritorious. ‘Where apologetics ends, theology begins. It supposes the truth of revela- tion (objectively) and the assent of faith (subjectively). The object of theological science is God in Himself and the created world man especially, in relation to God. ‘The source of theology is divine revelation contained in Holy Scripture and Tradition and understood through the interpretation of the living and infallible teaching of the Church. ‘Therefore theological argumentation is based on the authority of God's revelation, and so is substantially dogmatic ‘A dogma is a truth revealed by God and defined as such by the Church; fa truth, therefore, sacred and unchangeable in itself. Dogma both contains 1 truth accessible to human reason and, at times, a truth which transcends its eapacity (a mystery). In the first instance, reason understands the truth and accepts it not only in homage to God who proposes it, but also motivated by its intrinsic evidence. ‘Thus it is, for example, with the immortality ofxxiv Synthesis of Theological Doctrine the soul, which is a truth of reason and of faith, In the case of myseri reason adheres only through faith and on the authority of God.” From revealed truth, theology, by a dialeetic process illuminated by faith, draws “theological conclusions,” which are a further explanation of the revealed truth and a more or less immediate radiation from it. These con- clusions are certainly more than a merely rational truth, but do not have divine value like dogma, Tes evident that dogma, even though it surpasses the capacity of human intelligence (as, for example the mystery of the Holy Trinity), can never be in contradiction with rational principles, because it is always God who is the one source of supernatural and natural truths. God cannot be in eon tradicion with Himself. Theology strives to demonstrate at least that the ‘mystery is not repugnant or counter to reason. _In a broad sense, all the sacred sciences which constitute the sum of eccle- siastcal knowledge belong to theology, because they move in the orbit of faith’s light and cannot prescind from the supernatural, which dominates hhuman life in relation to God. But theology, par excellence and in the strict sense, is dogmatic theology, with which we are dealing in this work, Dogmati theology includes the following treaties: 1. Triune God. In this treatise we study the existence, the the attributes of God, especially inceligence and will with relation to the World and man. We also study the inner life of God, who is revealed as being one substance in three distinct Peisuus which are constituted by the relations bewesn the terme ofthe two immanent procenion (of inelle tion and volition). 2. God as Creator. God is the Creator of all things, including, man. God not only has created these out of nothing, but conserves their being by Elis continual influence and determines their actions. For the angels and for man God has disposed a supernatural order, destining these. privileged creatures to the immediate vision of His own essence, Both angels and men fall into sin; for the fallen angels, pure intelligences, no reparation; for man, composed of spirit and matter, God decrees redemption through the means of His incarnate Son. Original sin, transmitted in all the children of Adam (except the Immaculate Virgin Mary), wounds human nature without, how- cre, detoyng its esi proper. It ects inthe life of man a ve. ous sense of moral uneasiness, which gradually resolves itself in an ay to the future Saviour, Spree iee ota 3: The Man-God. ‘The Son of God (Verbuin — Word) takes human na- ture and makes it His own, partaker of His own personal subsistence. ‘There is thus a “theandrie” (divine-human) being, two distinct natures and only one person. It is Jesus Christ who goes forward to endure suffering, even the arrike death of torture on the cross, to free man from the slavery of evil and sin. Redemption is accomplished with the life, the passion, an the death of Jeu, followed by His glorious resorecion. Man howeres must make it his own, adhering freely to Christ by faith and grace, the Synthesis of Theological Doctrine xxv source of energies for a new life whose happy fullness lies in the future possession of God. “4. Grace, Grace is the fruit of the Redemption. This divine force is com- unicated to man through Christ the Redeemer. It is a cerain participation of the very nature and the inner life of God. This force does not strangle but, on the contrary, demands the co-operation of free will for sanctification, the road that must be taken to arrive at the supreme gosl: eternal life in God. 5. The sacraments, The sacraments are the channels of grace a pro- ongation, as it were, of the sacred and holy humanity of the Saviour, the source of supernatural life. ‘The assumed humanity is the instrament con- joined to the Word for the sanctification of souls. The sacraments are ‘Separate instruments, which derive supernatural efficacy from the first in- strument (Chris's humanity). The Holy Eucharist is the center ‘of sacra- ‘mental vitality, containing in Itself the very source of grace. The other sacraments accompany man from the cradle to the grave in the various phases of his mortal life, providing him with specific helps for all the diffi- culties and struggles to be overcome in the conquest of heaven. 6. The Church, By an ineffable mystery Christ found a way to incor- porate in Himself the men who answer His call. He insticuted the Church as a Mystical Body, of which Christ is the head and the faithful the members. ‘The Church is a social organism, with a visible hierarchic structure aud a spiritual vitality, nourished by Christ chrough the excra- ments. The life of the Church springs from Christ th: Redeemer and is guarded and regulated by the bishop of Rome, successor of St. Peter, constituted by the Lord as the foundation stone of His Church and its su- preme pastor. This marvelous Mystical Body, synthesis of all God's works, rich in the light of truth and inexhaustible lifeblood of supernatural life, is open to all men of good will. The soul enters it, meets with Christ, purifies itself in Him, is transformed, treads firmly with Him the return Toad to the heart of God whence it came into being at te moment of its creation, ‘These are the principal treatises that constitute the solid organism of dogmatic theology. This sacred science is like an itinerary, which scans the pace of infinite Wisdom and Love toward Its creature and the pace of the creature, who bas found again the way of salvation, the way that leads to His Father’s house. God, ‘Thought and Love, who contsmplates Himself in the Word, His Son, and loves Himself in His Spirit, wishes a being outside of Himself to whom to communicate His perfsctions, His love, His life: hence the work of creation, in which man, made to the image of God and enriched by grace and other privileges, dominates. Man falls ‘miserably into guilt and remains under the weight of sin and of the divine ‘malediction for centuries. Eternal Love does not tolerate so much ruin and, bending over His wayward creature, He becomes one with it by taking fon his fesh; hence the Incarnation of the Word and the Redemption, ‘which reopens the roads to heaven, And the Word inserts Itself and rests inxx Synthesis of Theological Doctrine =o Synthesisiot ‘Wheologienl| Dostrins = 1 the breast of humanity to save it; thus we have the Church with its infallible teaching body, with her graces and sacrament m nd sacraments, sources of supernatural life ‘The Church is the marriage berween God and oer gion of the Incarnation in which Christ continues Hi Tedemnn ork made wp of suring and lv, ving i every wl which, through the supa and ulons ofthe peat lls yeune fr the ight and ‘A true romance: romance or di o a or drama made up of truth and living reality, ia ie man in conc with Cris, redeens ins fem srl, berate of God, hs beginsng and his woemary se com DICTIONARY OF DOGMATIC THEOLOGY A Abelard. Sce “Outline of the History ‘of Dogmatic Theology” (p. 302). absolution, See penance. Acacians, Followers of Acacius, dis- tiple of Eusebius and his sueccssor fs bishop of Caesarea in Palestine (40-366). Acacius followed in the Sep of icing in even nd fmbracing Arianism (q..) in a mild fe form, An ambitious and incoherent man, he caused St, Cyril to be de- posed as Patriarch of Jerusalem (357). [azame sect chief at the Synods of Seleucia and of Constantinople (359- 360), and dominated the situation ‘under the Emperor Constantius. He accepted the Nicene faith under Jovian (against Arius), but under Valens returned to heresy, and was deposed by the Lampsacan Synod MAcacius and his followers are called alto ‘Omei from the Greck ry (like), ebich summed up their teaching, They, reject the nomocanism (ge) of Aetins and nomius, who taughé che dissimilar. ity (ngs) between the Father and Sons they do not admit the Suoofovos (Consubstantial) defined at the Coun Sil of Nicaea (325) nor do they accent the Sumosnos of the Semi-Arian fl- lower of Basi of Ancyra, who held 1 rabstntel sat or fkeness be- tween Father and Sons but they sop a simple similarity (Spas) between the two divine Persons, appealing #0 the authority of St. Paul, who ells Gheist the image of the Father. Ae cording to St. Hilary, this similarity proposed by the Avacians referred bnly to the concord or harmony of the will of the Son with that of the Father. In other words, these heretics were returning to full edged ‘Arianism. praiocrarHy Cavin, Manual of Parcloay, wns. Howit, volt (bain, Tournal, ame, 1836), B. 316 Guirronp, “Acicane” CE Gwarais, Stdics fr draniom (Cambridge, 1910). Lx Baca, “aetelene?” DTC. Tuxnown, Hisory of Dog ass tans, HLL, Vale 2 (St Lous 1914), pp. 48-37, accidents, eucharistic. See eucha- istic accidents. acolythate (Gr. dxétovdos —he who fccompanics, an attendant)... The fourth minot order (see orders, holy). The office of the acolyte is to carry the candlestick, to light the lights of the Church, and to offer the water and the wine for the Eucharist (cf Roman Pontifel). ‘The origin of this order goes back at least to the third century, for Pope Cornelius in Tetter to Fabius of Antioch (261) seats that at Rome there were 42 aealytes, Their functions, various in the beginning, were gradually deter- mined and fed in the current form. piszrocRarHy Se Tons, Sorome Thea, We Suppl, quam a.m Ducane, Cristian Worship Ws Sri sad Boor, taps, 2 el. (London, “mace Koxncinwy Hue ae, Ya (Rome, 1943). Treintce, “Aes” DACE, Marna, "Aco Iie GE, Tixenors, Hey" Onder end OF tions, wane: SA Baers (St Loo). action, divine. See operation, divine.Act, Pure Act, Pure, Connected with the Aris- totelian theory of deing, divided into ct and potency. Heraclitus had re- duced all reality to. movement or change (mivra pei); Parmenides, on the contrary, had conceived. reality as an intelligible being, denying mo- tion. Aristotle, in an effort to explain change or becoming, +0 evident in things, came to discover that the being ‘of the world has necessarily two phases ne of indetermination, of poverty, of capacity, of devel ent the other of detain, acquisition and enrichment. Example: tiderd wis bores a plants Pe first phase is called potency; the second, act. Potency, of potentiality, means limited reality, which may be reduced to the minimum, to” the boundary of nothingness, like prime matter; act, on the other hand, means the richness of realization and, there- fore, of being. Act paces regularly the march of being toward an always ester peti, and so che more thing is act the! more eis rich in fection, ie, in being. A being can Boned Scan ec Wh all act without any potency. Such a being would be, therefore, all per- fection, ic, all being, without pos bility of development, and so without possiblity of change. This Being is God, called Pare dt, because He i subsisting being (see ersence, dine), fines of Eine and here immutable St. Thomas, following Aristole and understanding movement as past fom potently to ac, proves (in the first argument or via) the exist- fence of God as Prime Mover. Im- ‘mobile, who moves all without being move iy as Pure Act, Sauce of all perfection, Possessor of all being, in whose fulloess the wood partic pates through creation, and to whom it tends, in its becoming, as to ite proper end. BIBLIOGRAPHY _ St, Thowas, Summa Theol Is 25 & 35, Compendium ‘Theotogiae (St. Thoma, ‘hee tefes all the altibutes and perfection of God 1 the concept of Pure Act). Doma, ft Potent” CE: "Actas purus” CE, oow-Lvcnanca, Le sene” commun (Pas, 1922), p. asf Sexraasots, Sait Thomat Agni, Vo. x (Pars, 1925), 9.70, acts, notional. See notions, divine, “ad extra, ad intra.” See operation, divine. Hs adoptionism, Chritogicl heresy Which represents Chit not as the trie natal Son of God, bt asthe Adopted Son, This error closely connected with suborinationtsm (se Sbordiaoniss) and was spread at Rene to theta cay Theodotes the Elder, cteomeun cated by ‘Pope Victor in. 190, and fe Anich in the third entry by Paul of. Somos, who alo wat setdeemetAdigiocin end te Crdinatonsm deny sabantally the Civinity of the Word, and go prepare tg wa fo enn Gg athe eighth century Ta. Spi, two bishop Rel of Urge and Elgendos cf Toledo, while’ admit Sag the dviniy ofthe Word; natural Son of the Father, thovght that Chriss in His oly humanity, could be called adopred Son of Gh This i mitigated. adoptions, also pro. scribed (ef Count of Frenkfur and Fetal, DB, get and 3ooys and the leter'of Hadrian T to the Spanish Bishops, DB, 290) Really Chast i only. natural’ Son of God and not scoped Son, even according to, inuanity, becuse the terme fo which Giaton ts referred it the perso, and in Chrat the pesen is only one thet of the Ward, tre Son of God (7.2). nimurocearity Se. Tim Sef Thay Tg 9 Axtioy, “E'Alpdaniame espagoal ‘dat Vili Reme de seencer Whines, 1936. a Adventists osx Pam, Dogmatic Thor, IV Chri felogy (St, Lows 1048), PP 196-206 Sate, “Adopsaisas CaP sce” under eborditaiontn adoption, supernatural, Mentioned cexplicily several times by St. Paul ‘with the proper legal term of the language of the Temple: violeola Thus in his Jeter to the Romans fas: Ror you have oot tes the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: ‘Abba (Father)” (ef. Eph. 1:5; Gal. 4455). The term, evokes the current Concept of juridical adoption usually defined as: a. gratuitous assumption ‘of an outside person as son with the right of inheritance. ‘This human Moption. isa. moral substitute. of ata ation, which creates right in the adopted person without c ing his physical nature or personality. ‘The adoption spoken of in Holy Scripture transcends the natura order and thecfoe alo the natal con ept of common adoption, with whi it agrees oaly analogously. Tn, fact, tans who by faith answers Christ’ call, according to the documents of revelation, is enriched by sanctifying. grace, which establishes between the freatie and God a relationship of paternity and sonship by virtue of 1 spiritual. regeneration which te folves itself into an ineffable partic pation of the very nature of God. CE, John (Prologue of the Gospel): “He gave them the power to be made the sons of God, to them who Shane tae eee made partakers of the divine nature.” ‘Supernatural adoption therefore means an intrinsic transformation of the soul, a vital divine communica tion, which makes man domesticus Dei, iz, a member of the divine family (Eph. 2:19), like to God in being and action, In the ancient liturgy and in th: writings of the Fathers divine adoption is a domi- nant motif: the Greeks especially (St, Athanasius, St. Basil, St. Cyril of Alexandria) illustrate the relationship between our adoptive filiation and the natural iain, of Jesus, Chit ‘with respect to the Father, and prove thatthe one i he fst of the othe. ‘The Scholastics go deeper into this truth (cf. St. Thomas), and after the Council of Trent the theologians fix the expreson of hit ruth in these terms: adoption is a formal effect o sanetifying grace Ly which the faith- ful become. sons of God, and so brothers of Jesus Christ, their Coheir ‘of ternal life. BIDLTOGRAPHY Sr. Tuowas, Sam b Beutue, “Adoption” DTC, Proc Indwelting of the Holy Spirit, ans cmere (New York, t9a4)- Gaze, Labi {ation en owe det ‘tir Personnes (Pa oat), Soutren, “Adeption," CE. Tex, Le price ola lowe (ats 1897). Adventists, A Protestant sect found- ed by W. Miller, an American, at the beginning cf the nineteenth century. They were called Adventists because of their belief in a proximate advent or return of Chri on earth, Miller, interpreting Daniel and Apocalypse in his own way, believed hhe could determine the date of the advent of Jesus, first as March 22, then as October 32, 1844 ‘The prophecy unfulfilled, Miller's numerous followers split into dif- ferent groups, among which the Seventh Day Adeentists became the most numerous and. prominent. (They are so called because they are defenders of the Sabbath, icy rest from work on Saturday instead, ‘of Sunday.) Their first leader was R. Creston. Afterward they were headed at Washington by J. White and his wife, Ellen, who claimed to be a prophetess. From America thissect was propagated to England and Germany. "The Adventists’ doctrine isa hybrid mixture of Catholicism, Judaism, and Protestantism: they hold the Bible as the one rule of faith with preference for the eschatological books; they at- tribute a body to God, and venerate Christ as Son of God, all love for man, for whom He has given His blood. Faith is not suficient for sal- vation, but man’s co-operation with divine grace is necessary. There is no hall, but at the end of the world the reprobate will be annihilated: after the final judgment, the millenary reign of Christ, flanked by 144,000 Seventh Day Adventists, will take place, ‘They are vegetarians and teetotalers, BIBLIOGRAPHY Have, “Adventists” CE. Taxgomer, “Ad- venta, DIC cons. See Gnosticism. Affairs, Extraordinary Eeolesi astical (Congregation of). See Holy See. Agnoetism (from the Gr. dyvoa— ignorance). Christological_ error of ‘Themistius, Alexandrian deacon of the sixth century. According to the more probable opinion, ‘Themistius was a. Severian Monophysite (see Monophystism). While the Aphthar- docetes (See Docetism), disciples of Julian of Hoalicarnassus, maintained the incorruptibility of the human na- ture of Christ, the Severians at- tributed to it common infirmities and passbility (icq subjectivity to suffer- ). Themistius goes farther and attributes ignorance to. Christ Man. The question had come up, from the first centuries, about the text, of Mark 133 in which Christ say that ignorant of the day of judgment. Daring the Atlan controversy the fol lowers of Arius used that txt to deny the divinity of Christ: the Fathers responded that ignorance, if indeed there ware any, was in the humanity, notin the divinity of the Word. The Tatins, however, are in agreement in cenying any ignorance in Christ. St Cysl of Alexandria. defends the perfect knowledge of ChristGod agpinst the Nestorians, who attributed all our defects to Christ Man, includ- ing ignorance, However, he concedes that in His humanity there was a merely apparent ignorsnee. Beer and more debnitively, St. Augustin Christ Man Knew the day of judg ‘meat but His mission of Master did not demand His revealing it to us. ‘The error of TThemists was co ddemned by the Patriarch of Alexan- Aris, Timotheus. St. Gregory the Great expounds clearly the Catholic doctine inva “Leter to Fulogius”” another patracch of Alexandsa, eliminating every true and proper ignorance from the humanity ‘of Christ “The Scholastics express this doc. tine ‘with the Farmall, Chest wat ignorant of the day of judgment in the see that He did not know it with Knowledge communicable’ to Some Protestants donot hesitate to attribute a certain ignorance to Christ (See enosis); the rationalists and modernists go even further (see Sclence of Chri, cin, Le mye de Mcaration (Pas yobthpe 24h beonevos, Hla dt dope de he Pind Volt ary 907) p38 Mane Be dante daria” Gage 1). agnosticism (From the Gr. & {pri tite] yomionw—1 do not know). The word was coined and used by Hioaley in the Spectator in 1860, in England. Agnosticism is a. system based on skepticism, which denies our capacity of knowing any teuth In theslogy, agnostic is aplied ioe clone Godlee Eis fre, A camel example of, 35- hosticiem i the doctrine of Moses Maimonides, a Jewish philosopher (1204), who eld that the at abu which we refer to God have fo objective value and maintain ei ele ca now aang sb the divine essence. St. Thomas con- futes him, demonstating the value of our knowledge of God which, al- though inadequate, is however true analogically (see analogy). At an age loser to ours, agnosticism. as been systematically armed in two broad philosophical currents: positivism and Kantianism (9.0.). @) Positivistie agnasicsm (Comte, Litt, Spencer): Starting from em: piriciam and sensism, it restricts the Timits of human knowledge to the phenomenon and. the experimental fact Te is not, therefore so.much concerned. with, the essence as with the existence of natural things. This is the only Knowledge which has the character of evidence. On the con teary, the intimate nature of things and their first cause, namely God, is mysterious. Here is the zone of the Unkrowable, object of religion. God and Tis marvels do not concern us and, therefore, itis beter not to bother about hese things (Littré) o wwe may admit them temporarily for 2 practical, moral, social motive (Spencer), pending scientific progress, sich wl be abe to climate re Tigion altogether. "D) Kantian agnociitm: "The one objective realty for us isthe phenom- tenon which makes an impression on four senses; the thing in itself (the fowmenon) escapes us and reason re- places it by its forms or a. prior ategoris, which aze subjective. Much Teas ean we arive at God with reason, who transeends all Nature. I have the idea of God, but T cannot demon- strate His reality outside of myself Albigenst (Critique of Pure Reason). But God can and should be afixmed by the will, as a necessary postulate (Cri- fique of Practical Reason). ‘Modernism, adopting Kantian im- ‘manentism, adopts also its agnos- nipurocrarny St Tua, Sema Con eaten, ce Toghr Cosa, “Agnoicime” Dd Pues, Gigotttion’ (Landon, 1903). Onuntoon-ba ttn, Fhe ie od, eta Ba Se Li ‘oe Taoo, Phiovephy ol Hide ew York, 1897). Lacan Ae ‘ism and Religion (Hainer, 1893), Mic thay Diu’ eh Edanseime tempor Site, Navatom anf devosciem Condon, 1093). Albert the Great. See “Outline of the History of Dogmatic Theology” (p. 302). Albigenses. Heretics, followers of the ancient Manichacans (g.0.) who Copanded conersbly.towacd "the aud of the twelith century (Langue Gc) with thelr beads inl, ‘whence they took thelr name. Actual themstves Cathare (Or. re) and were known i of Europe also under 5 Catbarin, Patri, Patbican, Bulger, cc. The Albigen: San Gas ceed in eng larity and in organizing. theme fer ina way that Grestened the Church and Cxthoie Gvzation, Doctrine: They profesed Mani- chacan dualiom i order to, explain vl There are go. principles one food, crestor of spit and Bight the other bad, creator of matter and daskness, The bad. pencple is the Ged of the Old Testament, the good Prindple is the God of the New Tesamene. The good God bad created the angels’ many of ‘which Shoal and were tonsrataed (0 de- Seend. into bodies, becoming ‘men. God! (ony not tine), sends Jesu,allegorisim 6 ‘one of His angels, to free spirit from matter (redemption of men). Jesus had an_ apparent body (Docetiso), and neither suffered nor died nor rose again, but simply taught. The primitive Church has degenerated, Beginning with Constantine; God dwells in the hearis of the faithful tater than inthe Church, “The spirits pass from one body to the ther Cenctempaychonis) to. porty themselves until complete exptation. ‘The Cathars, starting from the principle that matter is evil in itself abhorred matrimony, riches, food, and sense pleasures. The faithful were placed in one of two. categories: Cither that of the perfect, who obli- gated themselves, even by vow, to the rigorous practice of Cathar ethics and ascetics; or that of the believers, to whom much liberty was granted Cee eS igh grade by means of the consola ‘mentum, Kd of baptisn consist ing in the imposition of hands, and 20 asuumed the mission of going and preaching the new religion, The faithful received the consolamentum in danger of death to insure salva- tion, There was also a kind of public confession, a blessing and breaking of bread, and a hierarchy of bishops and deacons, ‘The more dangerous clement of this heresy was the category of believers, the great mass Sthose only requrement was faith and the desire of the consolamentam in case of danger of death: for the est they ere granted complete fe dom, which degenerated easily in un- bridled licenses This heresy was not only a danger for the Church, but also for civil society. Innocent IIT, greatly worried about it, published” the famous crusade against the Albigenses, which is justified fully from a moral and scl standpoin ten if in Some cases it shows dark spots an Domini ill and luminous soul, contributed by his preaching and his example 0 the conversion of the Albigenses to the Catholic faith, not to their destruc- tion, About that time the Inquisition (gar) was inaugurated as @ doctrinal proceeding against heretics. ‘The sec- in spirit has falsified in many pois, the history ‘of these erent mat now many calumnies have been calm study of the exposed. by documents ‘The. Albigenses were condemned in their false doctrines bythe 1V Taran Council (1215). Ch. DB, Be Dosoains, Un wid adomaniclen du i sie (ome, 1939), a8 eresingoctment ‘ese uchered, Masponan, St Domini tnd Wis Work tame Se. MB, Larkin (t ini), Sour, Mioge ef, dacrine deta ‘ee des Cathars on bigeae (b Tocm. oese medio {aby} ten, “Albi fd tbe Alpers, Datlin Review, s894, Went, “aligewen” allegorism. A method of exegesis of Fly Scriptre championed among the Hebrews by Philo of Alexandria (faa) "and introduced into the Christian’ world by the teachers of the famous theological school of Alesandea in Egypt, founded in the second century. The greatest luminary of this school, Origen (186-254), cold the rinpes of llgorism. Tn conformity with the constitution of man, as conceived by the Platonic philosophy (body-soulspirit), he dis Linguished in the texts of the Bible a 1 the beginners; (2) psychic of moral, for the proficient; (3). pneu: ‘matic’ or spiritual, for the perfect. Not all the sacred texts, however, Ihave all three senses; some lack the fist. Allegorism was justified with the folowing reasons H the Bera sense of the Bible were always held, ab- surditice or immoral actions would have to be admitted; Paul used the allegorical method for some texts of the Old. Testament; material things according to the Platonic theory — are figures of supersense rcaitics. Ie was the need of apologetics that made Origen adopt llegorism, al- though he was outstanding in works of textual criticism. The Chiliadists, insisting on the literal sense of the Bible, maintained the reality of a nillennial kingdom of all pleasures (sce millenarianism); the Gnostics interpreted literally the texte which atcributed to God a human aspect and quality; the Jews denied thar Christ was the Messias, because He had aot Founded kingdom of material and al propery scoring to the of the ancient prophecies, Exaggeration in the application of Origen’s method led, however, to the’ pulverization of the Bible, to ‘metaphysical fantasies which serious. Iy‘endangered the valve of the text ‘The Antiochian school, founded st the end of the third century, fought sont Aon io represented by St. Athanasius 32), Didymts the Bind (8), and St. Cyril of Alexandria Cf 444: c insisted on the intelligendly. eral interpretation of the holy texts and developed the doctrine of the typical sense (see senses of Scripture) and the theory according to. which the era ete i the bate of more profound and deeper penetration es pecially of the Messanie prophecies. ‘The most celebrated representative of this current, which tsiumphed over llegersm, was St. John Chrysostom (407). "Recently seme Catholic writers have tried to restore the at ient allegerism, but the encyclical Humani generis bas pointed ont the dangers of such an endeavor. vinurocrarny Cwioe, La junete€Onihae Pati chats Mande of Poroltyy ones ae, Americanism Val. 1 (Paris, Tourn, Rome 1996). o. 173. 285-188, a0i—204. Hupst-Gur, Tnsrodaco eneralis in 8. Serigtwam Rome, 1940), Dp 330-336. Invittioner Bible, Vale (Romie 1937). pee 469-476 Americanism, Term popularized at the end of the pait century in the movement and controversy aris fiom tie dese) end etic ef Father P. Hecker, founder of American Society of Paulist Mis avies. Rather than a system, Amed- anism isa tendency based on certain Pipes of praca metre which lack coherence, Leo XIll, aware of the danger, seat tke apostolic letter “Testem Benevoleniae” to. Cardinal Gibbons (1889) and through him to the episcopacy of the United States, Jn this pontifical document the incipal errs of Americanism are ought out: necessty of the adapta- ti of the Church to the exigencies of modern civilization, Uurough abro- {gation of some old carne, mitigation Of ancient severity, exientaion toward a more_demecratie method; more Tavitide for. individual freedom of thought and action, since the Holy Spisit acts on the conscience of the individual more directly than the Hierarchical organization (influence of Protestantism); abandonment or 5 duing of the passive virtues (morti- cation, penance, obedience, contem- plation), and concentration oa. the active virtues (action, apostolate, organization); favoring the religious congceyations of active life. The Po alter this calm examination, conclu With these grave werds: “We cannot approve these opinions which consti- tute the sowalled Amercanisin.” Prescinding from the intentions of the “Americanists,”” certainly their doctrinal and. practical position can- hot be made to agee easily with the doctrine and traditional spirit of the Church Rather, ro pur i mildly, it ‘opens the way to theoretical and practical errors among. which theast ati reference atibuted to activism calls fr special mention, while Jesus hrs and His int a gave moe importance ro prayer and the interior life on whieh depends the succes of every Christan apostate srautocRarny Curren, La plimige foie st le sie du Bre cht Cara 898) Deans in Catchome dmetcan, (Samir, 1858). Peayee “Anésentine? DTG. Busers Chee cher (sew Yk, 38%). Hacer Te Chul nd he dpe (Ne Yr, 187) Titsane =A Matin Pancretabne” Gah MMe eve, 3 Osi 1993) FP Te eatin 1 doce "Eph ie MIN Eagle em Bee ‘cea an tg to. Fhe Ca el ty ar, ap), Hp 193136, Me Decry “Artisan nd Montel i Aenea Plt, $0 RRP Manty we Uniad Saas Re fare une Sees Anabaptist (or Rebaptizers). Followers of a fanatic tect who s0- baptized. adults inthe belief that baptism conferred on infants was invalid, This was the logical conse- Gquence of the Lutheran principle, ac- lng to which fuith alone justifies: {fans ace not capable of an act of faith, and consequently their baptism is invalid. ‘The movement, begun at Zwskao, in Saxony, in 1521-1522 by Nicht Stach and Thomas Minas spread rapily in southern Germany, thd acquired adherents especially among the lover classes (artisans 2 mans), Two. currents quickly Eee Mitral e- pacific and the other revolutionary; {iis last got the upper hand and it Yolved the, sect in an" iconoclastic ruggle which brought destruction ‘and desolation to. many. provinces (Ghurches “destroyed, press led, goods confiscated, ete), and which provoked a ferce repression (the peasant! war). “The inspiring idea of the sect was the etablshment of God's Kingdom in individual souls by diect divine influence, ‘The indvidval joins the Communion of Saints independently of any external form (and 50, abro- gauon_ of eclesiatical and cil Euthority ofthe priesthood, the tera ments, the Bible, and #0 forth), by there ‘llabortion of the individual foi the impulses ofthe Holy Spirit (they admitted therefore, the efieacy ole ak) aay ‘The Anabaptist system, therefore, fos nothing i comaton with Lather: anism except the starting poiat (only ih je), wih ap apis rigidly to. the. baptism of nants Dak was at once sotened by ade ting the value of good works. After ite poltial reverse Anabaptiam lest, its revolutionary. character and be- ime organized on porely eaigios Principles (Mennonites of Frisia) Since the most vital part of their doctrine hasbeen absorbed by the Daptist the Anabaptist today consist. of snl, scattered groups in. Get fmany, England, and the United State sisiiocrarny "un, ie and Fal ofthe Anaapi (one don on: Bunun “Ainge” DME: SCone A Ete of da Pcebetie Jom the of Pedobpin 10 aD. slay (Biiilphar ign Hira he Mai Chats the Onl Sete J ow) Gn dimer Chachi, Ses ISB) soon, Shean” CE analogy (Gr. érddoyos —simila, Proportionate, relative to another): A elatonship between two things, clther because of likeness or causal pendence. Analogy isthe basis and set fal homage: man Alvays reasons and knows by way ff comparison, because the atiral tendency of the intellect to unity in- clines it to dicover the connections tnd relations asiong diferent things im onder to conquer their ules. ‘Acinode perceived the importanes of analogy and fied ts fundamental laws (ch VII Physic, c. 1V; Poster. Anal. Tl, ce. XMM and XIV; Boh ad Niey Lc 6 Metaphysics b IV, fy bX cb Mh © 4). Se ‘Thomas devoted “tmoch’ sty to analogy in order to dsfend the Yalu of out knowledge of divine’ things gains the agaose current of Jewish ‘medieval pilosophy (Rabbi Moses Maimonides). According to. St ‘Thoma, the supponiion made that God isthe cae of the world there rust be a ration of ence between One and the other, which sings be- tween a minima snd a maximum of similarity in such aay, how eves thatthe eens i nots sila {© God ag to attain formal identity (enti) or 0 dina ao Seger de ‘Thi relationship of likens beoweea Creator and ereatoe is clled analogy of etriburion sohen ft consists in Simple relatlonship of effect to ts Proper case (egy Matte and God), tithout any Sniinsie reison of Uke: ness. If on the other hand, that ‘elatonship, in adition to causal sub dination,” inclodes also a formal Hkenes between the ceature and God, then i it called analogy” of progortionstiy. Gn the bas of this later kind of analogy, 4 created. perfection, ef goodacs, can be attibuied to God snd t man under the sine format Concept, not in the same way, be- cause man partlpates in the divine goodness impertely, while Cod i odes isle In erry case, creed periecions must be purged of every Imperfection before being. atibuted God. Tn. this way sve form the any concepts of Cod acording to \epefections of His. creatures, hese concepts although ‘not ex ‘anathema pressing the divinity adequately, are not false, because just as only” one perfect principle responds to the mul- tiple created perfections which repre- sent it imperfectly, so to the diverse concep, which we get from things there responds only one supreme idea imperfectly expresed. ‘The analogical process is realized in three phases: (1) affirmation — God is good (because creatures are good); (2) negation—God is not food" the way entre are ‘g00d); (3) eminence —God is good- peed ‘Analogy works even in the field of revelation, where incomprehensible mysteries are expressed in analogical formulas taken from common lan- guage (natural andlogy); in addition, there is supernatural analogy or the analogy of juith, consisting in com: paring. the mysteves among. them: selves to understand them better, as the Vatican Council states, Sess. 1, Ch. 4 (DB, 1796). BisLioorarny St. Thou, Summa Theol 1, q.x5, Peron Pants. "Quid te saat uta ‘de Deo omnis secundum 8. homam,” dete Poot. eed. Remanse 'S.’ Thomae Aq. (1935), Brno, Le le de Fonclorie eu shisoge doamatigne (Pats, 195°). Anaphora. Sce Cinon of the Mass. anathema (Gr. dxifeys). In. the Proper sense it meant. something owed to God, vaive offerings (er: vore) hung inte temples, fom dvaribyu—I put on, Thang (cf Jud. 16:19; 2 Mac. 9:16; Luke 21:5) But inthe Septaagine ‘the word anathema gency wanda the Hebrew DAN, ‘eaning a thing or person destined to. destruction by God. In the New Testament it con- serves the Hebrew meaning with slightly distinct’ muance: thing or person struck by God's malediction And intended for ruin. (ef. 1 Cor. 16:32; Rom. 9:3; Gal. 1:8-9).angel 0 for the fast tine in the Coun of eno meas Seca Slee cob k ah Sr oe co ee fan ee Sc one opbsttin CB Wacexe Amine DFC angel (Gr éyyeon — messenges Hebe, 899 — mal 4k). In Holy Scrpure it signifies mertenger ot Swine of Gots St, Gregory the Great notes that nealy every Page Gh writen revelation atts tothe Sitence ofthe angel suc i C0 sca in the Old ‘Tesament the Siri le gd he chy fege afer the fal of Adam and Ee, the tvee angels who appcated {0 Abraham the Seraph of which Tela speak, the Angel Raphacl who Taped Tobin Michael snd Cabri! vealed by Danie, and resppearng ithe Now ene whi iSedmonios ace more numerous (. the: Apociype, the. Gospels in the thay BF ahs beh at Jers, and the Reracecion;. St Pat ehsmentes taviou cases of angel). ‘The IV Lateran Council. speaks explicitly of the ereation of the angels (DB, 428), which is therefore a truth of faith, Creation ab acterno is ex laded (IV Lat. Council and Vatican Counc say ab initio tempors)s it {snot Known precisely when. the angels were created. Scripture and ‘Tradition speak of « boundless num- ber, The angels are pure spirits; such, in fact, Holy. Scripare calls them constantly, although afew Fathers have attributed some kind of corporal nave to them As spits the anges donot need a material place to ext but may be present in 4 mal pace by way of ain ‘st Thomas). (Sem te Spur ikann dat the angels are distriboted in nine ‘groups: Thrones, Dominations, Prin- pales, Powers, Virtues, Archangel ‘Angel, Cherubim, and Seraphim (namet corresponding to various functions) ‘According, to the more probable pinion (Se. Thomas), the angels are fot individuals of the same specs, = man yu every indvidal angel constitutes a. species (because fhe absence of mater which ine Aividvalizes and roultiplies forms pumeriilly), ‘The angels were all treated. inthe state of santiying grace (they are, in fact, called saint, Eiends of God); but not all per- severed in grace. Many of them Committed, immediately after crea- tion, a sin of pride, abusing their freedom (Lateran Council, DB, 428). Revelation speaks several times of the sin ofthe angels: “God spared not the Angels that sinned (2 Pet 23 1 John 3:8). ‘They were punis Jomdiy and et nt bl Cae tests He saw, Satan being. burled down, like @ lightning bolt (Luke 10:18) 2 Thomas comments thatthe angel, understanding as by intuition, adheres unchangeably, once free choice is made, to good or to evil: thal th angel id not have and will not have any way to repent, ‘igerenly from men, who under. stand by. reasoning. progressively. ‘As the good angels asst and help men for their good and. salvation, s0 the demons (q.r.) entice to evil with temptation and can invade the body by obsession, by which the body becomes a sort of instrament of the evil spirit, ainLrooraPHy Sr. Tuomas Suma Thesl, 1, a9. 50-64 anniorya, Gi: Agel CPi, 4959), a tam she Se de Anges A Vesooue Pir de HEglnes Rerme Thome’ (iach Tg0o). Boren, Be ‘Bee eve ch erate (Rome, S948); p. 457 Porm “Angch Cl ‘She Toaty 0} ie cunts Chere, Smith, vole (New Yorks 1549) pp 2a Anglicanism, Predominant form of English Protestantism which, be- casi ob ky conserve charsdae, has kept itelf closer to Catholicism and more resistant to the dissolving currents of modem thought. "The ‘Anglican Church had a" painful oa ing Beng vt. sop. 1547), once. greeted by the pope as Defensor Fides because of Eis love for religion and a theological writing ggsos Lathes, ‘loved inset to be cartied away by license and the thin epee shel epee of his own apostasy and that of his kingdom. Lawfully married to Cath. crine of Aragon, he became infatuated With the ‘courtesan’ Anne Boleyn, With ‘the ‘connivance ‘of Thomas iamer (a. supporter of Latheran. jam), appointed. Archbishop of Canterbury, Henry “determined to marry Ante at any cost. Pope Clem. cnt Vi threatened the sovereign with excommunication, Henry. took te venge by severing from Rome and having himself proclaimed the reli fous head ofthe Church of England. "The life of Henry VIM is sullied with a immorality and dirk eximes: he put Anne Boleyn to death and marned race? fous oni egetng szcuted Catholics in the realm, con- fscatng churches and mongers Bus, notwithstanding. the. pleas of Cranmer and others Henry refused openly 10 embrace Protestantism; ‘her, with his famous 6 wile, he anne the ic tc of Cath ie docsine and ct, except depend fae, on the Holy a oe ouestantism, however, spread in England in the sx eats of the reign of Edward VI, as child Cf 1953). Mary, a Catholic wio succeed E2 ward VI, tried to counter this, great evil with perhaps ‘bo volene & re. pression, Hizabet, daughter" of Aane Boleyn, succeded Mary and rekindled ‘her father’s. persceution againt the Catholic, favoring te -rotestant current by adopting of egies aac eate aes ae ing the hierarchy 9 docle instrument of the royaly. Pius V ctcommun- tated her (3370). Elizabeth may be talled the real foundress of the me licen Church whic however, fcgan to undergo eres and schisms (Buritens, supporters of pure Calvi. ism: Presbytrtans, pete adverse t the epicopacy; Congregational, democrats who wanted independence land. autonomy for every ‘eligious ammunity or congeegution; Bap, Fine ea ete to) ism and luminism (gg) vied “up in. great part the super atu life of the Anglian’ Church Which, under che ation of internal ferment and the external influences of the variout Prokstant sorts, de- ‘eloped into three diferent tadeeies, which are called the three churches (1) High Church, conservative oth 1S alton ‘ieranhy and ere ‘nentalteugical gens (2) Broad Gheroh, Hier open a the eres of independent iy thought; (3) LowAnglican orders 2 Church, left wing, more antiRoman, dedicated especially to the evangelical tovernent. In the High Church there developed during the past century the socalled Tractarianism (Tracts), soul of the Oxford Movement, headed by Pusey, Keble, and Newman. The ‘ast became a convert to Catholicism, and a cardinal. This movement con- tabuted to darify the position of licanism, orientating it progres- ‘ively more and more toward Cathol- jcism. In 1896, however, Anglicanism twas struck. in its episcopal, hierarchy by Leo XIII, who declared their or nations invalid by reason of the {interruption in the succession of its bishops, However, among the Protes- tant Churches the Anglican seems ‘most suitable to serve as a bridge for f return to Rome (see Protestantism). BIBLIOGRAPHY "Avis, "Réforme (IX. Angicaniime mo Aepne) DA, cle 7e2-733- bison, Beard ‘ised ihe Book of Common Prayer (London, Hot), Cones The Oxferd Movement (Lon don New York, 1891). Coots, E'dnatcny- Sime Peujurdhat” (as, 1932). Jomneon, “Foatcanin. in Transon (London, 1938 Mrncnau, "Poxdyime,” DTC. Moras, “An: flianisny” CE. Rust, The Fiat of the Part Sina and the Book of Consmon Prayer (Mhl- feauhecy pag) Tatty "Réforme (WI, Ta Raorne en Atgltere)s* Da, cole 647-675: Tes oneiner da scheme dnglicon (Pat, 908) Anglican orders. ‘The se of the crete peermedia Anglican Church according to Bawatiian site, or the Ordinal pro foulgated by Edwacd VI in 15505 Cranmer’ instigation. The postion of hands being reained, the form of txdination ie seduced to these words Recave the Holy Spc The sin that you wil remy aball be remitted, oe that you will zeta, sball be retained. Bera fal dispenser of the word of God and of Tis holy ‘Ate, mature historical an, theo logical investigation, Leo XII in the bull, Apostolicae Curae, solemaly de- Clared these ordinations to be invalid Gtae protus omninoque nile, 3B, 1860). The reatons on which the Pontiff bases his statement are both the lack of due form and of intention othe part of the minster, and the preceding dedaration of Paul IV. Tn fag the form stdiousy onsite any word that might indicate power aPoftring the earibce, whichis the hist power confered by the sara tent ‘of orders. (see orders, hoy; mater and form). Prom tis ilepl- snate change ofthe form one. may Togially conclude the lack of inten- {Gao on the part ofthe minister, since Whoever changes voluntarily 2 site Tabled by Christin the confering Gra sacrament, shows that he does Sot wish to do whe Christ instituted nd what the Chuech faithfully #e- pats (ec intention). A Besides, it is historically certain chat the suthor of the Bawardian te ranted to exclude aboluely all refer- Sheet the Mas therefore the in fention vas diametrilly opposed (© th a Chis who epted ely ude for the_ principal purpose sening the Bch ic, ‘Already in. 1555, Paol TV, in bul, “Pruclerg crissini, and. the Uriel, Regiint iver, had de- flared nal the orders conferred ac- Sording to Edward's Ordinal —a dec- faration which traced the gu constantly followed by his Sucesors. “Thus, since the entire Anglican hierarchy descends from Matthew Parker, who wat consecrated bishop focording to the Edwardian ite, it Babualitely devoid of oly orders Bnd of the character annexed thereto. BIBLIOGRAPHY TBanwes, The Pope and the Ordinal (1858)- Beano ‘Le ordination! analicene (Rome, 908). Gxsrenn Tone" dnalcanet (Pare, 89s). Manca “Ondinatons Anglcanes® DTG, Suri, Ane shes Onlers (hasdon, 1896). Srost%, “Or. Sination!” Da animism. A theory formulated Sal Look ee america Re any Heanor Lee ee ae pee en eee Sec SSE eal ae sleep and dreams, sickness and death, ‘iia def eh Dear tae trues caeaiees ish a eee the cult of ancestors (manism), whose See eo eee eee chosis). titive man, once in fog aa st Sabet i weg Na, SOT ae ee ae wine ink eee cei ek i ecuealh ea ee Suet eecene od are eae By Soya, ne cae Pm ele ee rea nee ee Se ee ee an idol, by identification of the sym- ei ererpooeee a ce a ee cli te say i eee eae fa eae a: eee Tied eay On te bepmieg oe ene ee ea See ene ears ate amen in Aes oe Sh ea aie ae a eee ‘Tylor would have it, that animism rae kee ee a tar sa nr at ag eal espe Ped dee a8 Anomoeanism signi ie, hes oper he hole theory is tbe peeved fact cat Insel ok he Gat Se eee pees pate ‘efor srtisn and phen whch oe eee aintiocnarny tens ea ero te Dern of 4 dee Ife (Phnipha 186. Buin seis Se her i ee te ca, pas “td en, rial ee eee ae (eins, Bs BO? oh eg sel ease ered ee bulbs Oil Cet Anomoeanism (Gr. évdpows — dis- similar). A sect iscanes be Aétius: ee eee eee eer raeae We the Fat dee te vi eee ese ee ee ‘Trinitarian, speaking of the autri- oe tefl den th’ ie etree aes Se ee tiene ere ey eens ee eee oy we eae aon Se crease pee be egaeeeer of gnaigin). eee xed tad St. Gregory of Nya came can ae tecnkes Sountvie oateat a ae Pileopsen Bale seiaieleas een DTC. Peren Panxwrs, De Deo Uno (Rome, Seah ck tener heey acer lms HELE, vas (Se Laas toro) oeAnselm si! ‘Anselm, See “Outine of the History ‘of Doginatie Theology” (p. 302); in- nocence; satisfaction of Christ. Adi enlace Se ee apgh ton), The oe ed bo cantare dee enone Heese hlcephy antopemor Laie Sones OP dc genepticn os Theor See ee eal or aoe Cee ie ogee nani HER Pade wit iver peti which rl the blo ee te pesto Gee eee A ene emir Gee nee cuca ee Seed ohh bad by come a eau o ee kare eer ae teh heed oe eee a nae eel ea Ee mention the Greco-Roman mythol- Fe en ce autar Se rekien frend Oe ae es ae ee Fea een wile bree God i= fan mre ent tines aman eee ee ee mpc epee tet Mee dese s proved oom ee ancy aes ad Cae oo ae Vee Seay ihe socal sanphaner Cepainy of Got) ine Od Lo moreepenirens yr ee ue ee ewe cae el oa ogad the Word (ges see Logos); more Soe ee ee ae ee Pee ea sap wv te Oicen fects hor 66 he thought ze enon gr mel ses yee ir vin Seiya te on sce ste ute ee i a Se Oe elt Ce nee Shea Sa Sb so Hetyen a Mie as Satay chien cence ee Sa ‘Antichrist (Gr. det —ypurbs — Mhcrary. of Chris). ‘The term is Jotu's bat the concep is commen also qeeether biblical thor (el, East Che a8-ap; Dany Che. 7-8; Mat Shy, 245 Mark 136,295 Lake 2 tha a os a 3 John 7, Apo any Cha 13-14 Tike Thatch. in genetaly « fogce hose to the peston'and werk Giri he common interpretation che Chetan writers sos fn the SKntchest a person distinct, from Satan but sustained by hi, who wl toanfest himele in the ls day be fare the end of the world, o tempt f desis atack on and rumah oer jesus and Fis Chace. Pel descibes Nimes be an of ao peron, who oppreth and i Up above all that called God, or thax i worshipped, so that he sith tn the temple of God, shewing ime sta ihe wee Gad. Whove ‘Smuing is scording to the work sf Sat inal power and signs nd {ping wonders, and i all eduction of ihigety to them tat pevsh because thelreeve no the Tore ofthe eth, Se ge fe se (2 Th aay ote) ‘What thwarts the unleashing of this formidable power isa mysterious tintacie which Ie athe same time tensidrcd in the abstract ae 4 fore, eee eee eee eee ere mn ee ee Seo e ee ee es ee eee Soe eee ote tea eee ae ee Tee eS ee eae eae -Abwtchint BPS. cok at Se joey, publ in Disaaions and Arguments on tay, phe Tks Bopement ES of tes i pe ol aie eae eee On the pocsypee (London, (843) Antidicomarians (Gr. dv(las— Ttigatoe, and Mary) A religious sect sprung wp ia. Arabia in the fourth Century, which denied Mary's virgin: i, absing eran eof Fly ripure (se virginity of Mary). plphanoy wren tema lees com futing their doctrine point by point 15 Apocrypha Later on all adversaries of the virgin ity of Mary came to be called Anti-