Entries on the SacramentsSaints.SQPN.comPublished: 2010Categorie(s):Tag(s): Catholic "Roman Catholic" Christian Christianity Sacrament Sacraments"Entries on the Sacraments" "New Catholic Dictionary""Saints.SQPN.com" SQPN1Entries on the Sacramentssacrament related entries from the New Catholic Dictionary2SacramentLatin: sacra res, a sacred thingAmong profane writers, the word sacrament designates a sacred thing,such as a soldier's oath. Theologically a sacrament is• a sensible sign,• instituted by Christ,• to signify and produce grace.The essentials of a sacrament are• an external rite,• significative and productive of grace, and• Divine institution.Pre-Christian SacramentsCircumcision, both in the law of nature and the Mosaic Law. is generallyregarded by theologians as a sacrament, instituted by God to remitoriginal sin; in an infant this was effected by the faith of the parents inthe promised Redeemer; in an adult by the faith of the recipient. Othersacraments in the Mosaic Law are: Paschal Lamb, ordination of priests,and legal purifications. These rites did not produce grace of themselves,

they roused faith and other dispositions which contributed to win fromGod the infusion of grace.Sacraments of the New LawThe Council of Trent defined that Christ instituted seven sacraments• Baptism• Confirmation• Holy Eucharist• Penance• Extreme Unction• Holy Orders• MatrimonyThe Greek Church and Eastern sects accept that these seven are thesacraments. Protestants generally teach that there are two sacraments ofthe Gospel, Baptism and the Lord's Supper, and the others "have no visiblesign of ceremony ordained by God."3Christ the God-Man immediately instituted the sacraments. As God,He is the principal cause of them, since God alone can give to a materialrite the power to produce grace; Christ as Man instituted them and alsogives them their efficacy from His merits and death.Efficacy of the SacramentsProtestants teach that sacraments do not give grace; their purpose is torouse faith, so that fiduciary faith, not the sacrament, is the medium ofgrace and heavenly gifts. The Council of Trent teaches that the sacramentsproduce grace ex opere operato, that is, from Divine institution they are instrumentalcauses of grace. Hence the sacramental rite, independent of

the faith, merits, or worthiness of the minister, confers grace when the recipientplaces no obstacle. If a sacrament is received without the necessarydispositions, it gives no grace. However, theologians teach thatwhen the evil disposition is removed, then the sacrament revives andgives grace. This doctrine is certain for Baptism, and is probable for theother sacraments, except Holy Eucharist and Penance which do notrevive.Matter and FormThe sacrament is composed of two elements• matter, the determinable element• form, words which determine the matterBoth together signify and produce grace.For a valid sacrament the minister must use valid matter and pronouncethe essential words of the form; moreover as a rational and secondaryminister, he must determine the purpose of the rite and so haveat least the intention of doing what the Church does. If the sacrament ismade and administered for the purpose of mockery or mimicry, the sacramentis invalid due to defective intention.Division of the SacramentsBaptism and Penance are called sacraments of the dead because theirprimary purpose is to remit sin and to confer spiritual life through sanctifyinggrace; the other sacraments are called sacraments of the living, becausethey increase grace already existing in the soul. This division is not4

absolute, for at times a sacrament of the dead simply gives an increase ofgrace; at times a sacrament of the living, e.g Extreme Unction, can remitgrave sin. The noblest of the sacraments is Holy Eucharist, for it containsChrist Himself. Some sacraments are more necessary for salvation thanothers, thus Baptism is necessary for all; Penance for those who fall intograve post-Baptismal sin; Holy Orders to give sacred ministers to theChurch.EffectsThey produce sanctifying grace or increase it and they give sacramentalgrace, i.e., the right to actual graces granted by God at opportunetimes in order that the obligations imposed by the sacrament may befaithfully fulfilled. Baptism, Confirmation, and Holy Orders imprint acharacter on the soul, hence they can be received but once.MinisterThe laity, i.e., the contracting parties, are the ministers of Matrimony; alay person can be the extraordinary minister of Baptism in the case ofdanger from death; outside the above, the minister must be ordained.Heretical and schismatical ministers validly ordained, can administervalid sacraments, for the efficacy of the sacraments is solely from Divineinstitution and the merits of Christ, and so does not depend on the faithor worthiness of the minister.Recipient

To receive the other sacraments valid Baptism is necessary. Adultsmust have at least an habitual intention to receive a sacrament but inPenance and Matrimony a virtual intention is required. No intention isrequired for infants and the perpetually insane to receive the sacramentsof which they are capable. To receive the sacraments worthily, the recipientmust have the requisite dispositions, i.e., supernatural attrition forthe sacraments of the dead; a state of grace for the sacraments of theliving.5BaptismGreek: baptizo, wash or immerseThe act of immersing or washing. In Holy Scripture it also signifies,figuratively, great suffering, e.g., Christ's Passion (Luke, 12). It is the"first" sacrament, or sacrament of initiation and regeneration, the "doorof the Church." Defined theologically, it is a sacrament, instituted byChrist, in which by the invocation of the Holy Trinity and external ablutionwith water one becomes spiritually regenerated and a disciple ofChrist. Saint Thomas says it is the "external ablution of the body performedwith the prescribed form of words."The Sacrament of Baptism is absolutely necessary for salvation, becauseall are subject to original sin: wherefore Christ's words toNicodemus, "Unless a man be born again of water and the Holy Ghost, he cannotenter into the kingdom of God." (John, 3)

The chief effects of this sacrament are• the impression of a character or seal by which we are incorporatedwith Christ (Galatians 3; 1st Corinthians 6)• regeneration and remission of original sin (and actual if necessary),as well as punishment due to sin, and infusion of sanctifyinggrace (with its gifts)Baptism is administered by pouring water on the head of the candidate,saying at the same time, I baptize thee, in the name of the Father, and ofthe Son, and of the Holy Ghost, with the intention of Christ or His Church.The water must flow over the skin. These essentials are apart from thebeautiful requirements of the Church for solemn Baptism. Infusion(pouring), immersion, and aspersion (sprinkling) are equally valid. Thepresent ritual of the Latin Church allows for the first two, favoring infusionby the law of custom.Baptism of desire (flaminis) and of blood (sanguinis) are called suchanalogically, in that they supply the remission of sin and the regenerativegrace, but not the character; the former presupposes perfect charityor love of God (therefore implicitly the desire for the sacrament), whilethe latter is simply martyrdom for the sake of Christ or His Church.Without the Sacrament of Baptism or martyrdom it is commonly taughtthat infants cannot attain to the enjoyment of the Beatific Vision.6Confirmation

Latin: confirmare, to make fastA sacrament of the New Law, in which, through the prayer and theanointing of the forehead with chrism by the minister, the Holy Ghost iscommunicated to a baptized person, to make him a strong and perfectChristian and a soldier of Jesus Christ. The ordinary minister of this sacramentis a bishop; since it imprints a character on the soul, it cannot berepeated. On the part of the recipient, there is required a state of grace,and a ready knowledge of Christian faith and doctrine.7EucharistGreek: eucharistia, thanksgivingThe sacrament and sacrifice of the New Law in which Christ the Lordis Himself present, offered, and received under the species of bread andwine. The name is from the account of the Last Supper. The CatholicChurch teaches that"in the Eucharist, the Body and Blood of the God-man are really,truly, substantially, and abidingly present together with His Souland Divinity for the nourishment of souls, by reason of the Transubstantiationof the bread and wine into the Body and Blood ofChrist, which takes place in the unbloody sacrifice of the NewTestament, i,e., the Mass."This Real Presence is proved from the literal interpretation of thepromise of Christ to give his Body and Blood, as found in Saint John's

Gospel, 6, and from the four independent accounts of the fulfilment ofthe promise at the Last Supper (Matthew 26; Mark 14; Luke 22; 1 Corinthians11). From the same accounts it follows that Christ is present byTransubstantiation, namely the entire substance of bread and wine ischanged into the Body and Blood of Christ, the accidents only of breadand wine remaining. With the single exception of Berengarius of Tours(1088), none denied this doctrine until the 16th century, when the reformersput forth various errors of a mere figurative or virtual presence,as also of the manner of Christ's presence. They were all condemned inthe Council of Trent. The accidents of bread and wine are thereforewithout their proper substance, yet are real and not mere subjectiveimpressions.The mode of Christ's presence is spirit-like, somewhat as the soul inthe body. He is whole and entire in the whole Host and whole and entirein every part thereof. At one and the same time He exists in heaven andin many different places on earth. From the Real Presence it follows thatHe is to be adored.It is evident that the Eucharist is a sacrament, for it is a visible sign ofinvisible grace instituted by Christ. Its principal effect is the union of thesoul with Christ by love, and spiritual nourishment by increasing8

sanctifying grace. It produces also a certain spiritual delight, blots outvenial sin, and preserves from mortal sin by exciting to charity, and asChrist explicitly promised is the pledge of a glorious resurrection andeternal happiness.9Sacrament of PenanceA sacrament of the New Law, instituted by Christ, for the remission ofsins committed after Baptism. Implied in the right of "binding and loosing"promised by Christ to the rulers of His Church (Matthew 16:18), thepower to forgive sins was unequivocally granted to the Apostles, andconsequently to their successors, since the Church is permanent and unchangeable;it was thus granted by the words of Christ to the Apostoliccollege on the day of His Resurrection: "Whose sins you shall forgive,they are forgiven them; and whose sins you shall retain, they are retained."(John 20).The fact that Our Lord empowered His earthly representatives withauthority not only to forgive but also to retain sins proves, in the firstplace, that He willed the exercise of this power to be a judicial process, inwhich the minister is to judge who are worthy, and who are unworthy,of forgiveness. Secondly, it shows that the forgiveness of sins by the useof this power is effected through an external rite or sacrament, since it isonly by external communication between judge and culprit that a judicial

process can be conducted among human beings. Thirdly, it demonstratesthat this sacrament is necessary for the remission of those sinsthat come under its province; for the power to retain would be useless ifthe sinner could obtain the full pardon of his transgressions independentlyof this sacrament. However, from other sources we know that thestrict necessity of this sacrament, Penance, as it has been called for manycenturies, applies to mortal sins only, and venial sins can be forgivenwithout recourse to the sacramental tribunal. Moreover, Catholic doctrineteaches that the actual reception of Penance is strictly necessary forjudicial forgiveness, and although mortal sins can be taken from the soulby an act of perfect contrition this contrition must imply the intention ofsubmitting them to the sacramental tribunal at the nearest opportunity.From the notion of Penance proposed in Sacred Scripture and interpretedby tradition and by the practise of the Church, theologians deducethe constitutive elements of this sacrament. The remote matter issins committed after Baptism, for the judicial character of Penance limitsits scope to transgressions committed by those who are subject to the jurisdictionof the Church. The proximate matter is commonly held to bethe three acts of the penitent, confession, contrition, and satisfaction.10

Confession and contrition are essential; the former, because the judicialnature of this sacrament requires that the case being tried should bemanifested to the judge; the latter because no sin is forgiven by God unlessthe sinner be repentant. However, for a worthy reception of Penance,attrition (imperfect contrition) is sufficient. Contrition, of course, impliesthe purpose of avoiding sin and amendment of one's evil ways. Satisfaction,or the sacramental penance, since it is directed to the remission, notof sin, but of the temporal punishment remaining after the forgiveness ofsin, is only an integral part, i.e., it is required for the perfection, but notfor the essential constitution of the sacrament. Hence, the penance maybe performed after the sacrament has been conferred, as is the customnowadays. For the same reason, in certain circumstances, e.g., when thepenitent is dying, the priest may refrain from imposing any penance.Finally, the form of Penance is the priest's absolution.Besides the power of the priesthood, the minister of Penance must possesssacramental jurisdiction over the penitent, for in every judicial processthe judge must be invested with authority over the culprit. Jurisdictionis ordinary if it is annexed by law to the minister's office, delegatedif it is deputed to his person by a superior.Penance can be received by any person who has committed sin,

whether mortal or venial, after Baptism. Sins forgiven in a previous confessionmay be made again the matter of absolution, since the soul canalways receive the grace which would remit such sins if they were stillpresent. The principal effect of a worthy reception of Penance is the forgivenessof sin by the infusion of sanctifying grace. Being primarily ordainedto take away mortal sin and to restore the life of grace to thosewho are spiritually dead, Penance is a sacrament of the dead. Those whoare in the state of grace when they approach the sacred tribunal receivetherefrom an increase of sanctifying grace. Penance also confers a claimto actual graces necessary to retain God's friendship; frequently, too, itgives peace of conscience and joy of spirit. The faithful, if they are consciousof any mortal sin not yet properly confessed and forgiven, are obligedto receive the sacrament of Penance at least once a year; also, whenin danger of death, and when they wish to receive Holy Communion.11Extreme UnctionA Sacrament of the New Law, instituted by Jesus Christ, in which thesick who are seriously ill, by the anointing with holy oil, and by the prayerof the priest, receive the grace of God for the good of their souls andoften also for the good of their bodies. Its minister is a priest; the recipient

must be ill from sickness, and in a state of grace, though from its secondaryend it can also act as a sacrament of the dead and remit mortalsin. Its purpose is to heal the soul and wipe out the remains of sin andthus prepare it for entrance into glory. Restoration to health through thesacrament is of frequent occurrence. The Apostle James writes"Is any man sick among you? Let him bring in the priests of thechurch, and let them pray over him, anointing him with oil in thename of the Lord."12Holy OrdersLatin: ordo, rankA sacrament of the New Law, instituted by Christ, by which spiritualpower is given and grace is conferred for the performance of sacred duties.There are seven orders in the Latin Church: four minor, acolyte, exorcist,reader, and porter; and three major, or sacred orders, subdeacon,deacon, and priest. Since the episcopate is the fulness and the perfectionof the priesthood, it is included in the priesthood. Though there are sevenorders, there is but one Sacrament of Holy Orders. Three orders are ofDivine institution, the episcopate, the priesthood, and the diaconate, andproduce grace ex opere operato. Bishops are superior to priests and havegreater power, while priests are in turn superior to deacons. The remainingorders are of ecclesiastical institution.

Matter and FormFor minor orders, the instruments whose use is commanded by theRoman Pontifical are the matter; the words pronounced by the ministeras the ordinandus touches the instruments, are the form. For the subdiaconate,the instruments used, i.e., paten and chalice, and the book of theEpistles, are the matter; the words, pronounced by the minister as he offersthe instruments to the ordinandus, are the form. For the diaconate,the matter is the imposition of the right hand of the bishop on the headof the ordinandus; the words, "Receive the Holy Ghost," spoken by tlebishop as he conforms the above action, are the form. There are twoopinions regarding the matter and form of the priesthood and the episcopate.For the priesthood, some contend that the matter is the first impositionof hands made by the bishop; while the form is the prayer andthe preface immediately following, as found in the Roman Pontifical.Others hold that the imposition of hands together with the giving of theinstruments constitute the matter; while the form is the words pronouncedby the bishop at the imposition of hands and the giving of theinstruments. For the episcopate some authorities declare that the essentialmatter is the imposition of hands made by the consecrating bishop;and the prayer pronounced by the bishop as he imposes hands is the

form. Others claim that the partial or total matter is the imposition of thebook of the Gospels on the shoulders of the conseorandus, while the formis the words "Receive the Holy Ghost," pronounced as this action is13performed. In practise whatever is prescribed by the Church in ordinationmust be observed; thus in this, as in other sacraments, the Churchinsists, that anything omitted, must be supplied.EffectsThe effects of the minor orders and the subdiaconate are to confer spiritualpower, enabling the recipient to discharge the duties and officesproper to each individual order. The effects of the diaconate and of themajor orders are the supernatural effects proper to a sacrament• the increase of sanctifying grace as befits a sacrament of the living• sacramental grace, i.e., the right to actual graces so that the DivineOffice and its obligations can be rightly fulfilled• an indelible character imprinted on the soul (according to themore common opinion, each of the above orders im- prints a newcharacter on the soul, distinct one from the other)• the bestowal of spiritual power, enabling the recipient to dischargethe sacred offices, i.e., empowering priests to consecrate, toadminister the sacraments, to preach, etc., the bishop to be the ordinaryminister of Confirmation, to ordain, to consecrate, and thedeacon to chant the Gospel, etc.Minister and Subject

The ordinary minister of a valid ordination is a consecrated bishop; theextraordinary minister can be a priest who obtains the power to confersome orders, either from law or Apostolic indult, e.g., a cardinal or anabbot nullius can confer first tonsure and the minor orders. The ministerof episcopal consecration is a bishop, who is assisted by two other bishops;the Holy See can dispense from the need of co-consecrating bishops.Only a baptized male is capable of receiving Holy Orders; also there isrequired in the adult recipient, an habitual intention of receiving the sacrament.For lawful ordination, the Church demands that the candidate isof due age and knowledge, is free from irregularity and excommunication,is of good life, and shows signs of a vocation, and finally that the intersticesare observed, i.e., that the candidate for the priesthood shall receiveand exercise the various orders, both minor and major, which precedethe priesthood.14MatrimonyThe valid union of a man and a woman, by which they give themselveseach to the other for mutual helpfulness and society, and for thebegetting of children. The name of this union is derived from the Latinmatris munus, the office of mother, signifying that the man and womanare united principally that the woman, if possible, may have the privilege

of lawful motherhood. It is a true contract; the parties bind themselvesto each other for certain definite objects, which are that the womanmay become a mother if possible, that each may be a helpmate to theother, and that carnal temptations and sins may be more easily avoided.The obligation or bond imposed by the contract is called the ligamen, ortie.Matrimony is the oldest contract in the world, having been institutedby God when He created man. "Male and female he created them; andGod blessed them, and said: Increase and multiply, and fill the earth"(Genesis 1) ; and later, "It is not good for man to be alone; let us make ahelp like unto himself… . Wherefore a man shall leave father and motherand shall cleave to his wife, and they shall be two in one flesh" (Genesis2).Christian matrimony, the union of baptized Christians, is a sacramentwhich unites a Christian man and woman in lawful marriage. Any marriageis a contract, but the marriage of baptized persons is more: it is atrue sacrament, giving great and special graces to those who receive itworthily. Long before the great Councils had clearly defined this doctrineit was embodied in the tradition of the Church. Saint Paul tells us:"So also ought men to love their wives as their own bodies. This is a

great sacrament, but I speak in Christ and in the Church" (Ephesians 5).Like all the sacraments, Christian matrimony was instituted by OurLord, but there is no mention of this in the Scriptures. The oft-quotedwords, "What God hath joined together, let no man put asunder," merelyemphasize the indissoluble quality of the contract and not its sacramentalcharacter. Each sacrament of the Church requires a minister, but theofficiating clergyman is not the minister of matrimony; in nearly everycase, indeed, his presence is necessary, but he is merely the official whoreceives the mutual consent of the parties and gives the Church's15blessing to their union. The contracting parties are the real ministers ofthis sacrament; its "matter" is the mutual giving of each to the other, andits "form" consists in the words or outward signs by which the man andthe woman express their agreement and intention to be husband andwife.This sacrament may be received by any baptized person, provided thatthere is no natural impediment and none that arises from the law of Godor of the Church. From some impediments the Church can dispense;from others she cannot. God's law prohibits marriage between personswho are within very close degrees of blood-relationship, and other impedimentshave been established by the law of the Church. Unbaptized

persons, though they may enter into the lifelong contract of matrimony,are incapable of receiving the sacrament.The ceremonies of a Catholic marriage are simple. They consist essentiallyin the expression of mutual consent, the blessing of the union bythe priest, and the giving of the wedding-ring, a symbol of faithfulness.The words expressing consent, and those used at the giving of the ring,vary in different languages and in different countries. The Church urgesstrongly that marriages of Catholics should take place in church andwith a Nuptial Mass, but will dispense with these conditions for sufficientreasons.16About This eBookThis ebook is based on articles taken from the New Catholic Dictionary.More free ebooks, and more New Catholic Dictionary entries, are availableat the web site Saints.SQPN.com, and it's just a small part of SQPN - theStar Quest Production Network. SQPN is leading the way in Catholicnew media with audio and video, books and blogs, podcasts and television,and the most welcoming community of clergy and laity you'll findonline. Come by and see us.SQPN17From the same author on FeedbooksThe Syllabus of Errors, by Pope Blessed Pius IX (1864)Pope Pius IX's summary of theological errors. From SQPN Books.

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through service and prayer. It was inspired by her vision of thesoul as a crystal globe in the shape of a castle containing sevenmansions; she interpreted it as the journey of faith through sevenstages, ending with union with God. From SQPN Books.Mass, by Father J D Buist, C.SS.R. (2010)This booklet tells very simply what is the Mass, why it is the mostimportant thing in the life of the Catholic, and how we can fully18profit by it. All that is written here can be understood and put intopractice by any Catholic. From SQPN Books.Saint Francis, by G K Chesterton (2010)Chesterton's short, reverent and plainly honest biography of SaintFrancis of Assisi. From SQPN Books.Little Book of Eternal Wisdom, by Blessed Henry Suso (2010)Blessed Henry Suso's first book, written in response to the pantheisticand libertine teachings of the day. Not an easy book, but onethat speaks to the intellect and those with leanings to the contemplativeand mystical life. From SQPN Books.Saint Teresa of Avila, by Father Hugh Kelly, SJ (2010)A brief overview of the life, works, writings and character of thegreat reforming Carmelite, Saint Teresa of Avila. From SQPNBooks.The Life and Acts of Saint Patrick, by Bishop Jocelin (2010)Not a biography in the modern sense but a collection of brief incidents,many miraculous, from the life and work of Saint Patrick.

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have been selected as the patron saints of World Youth Day 2011.From SQPN Books.Saints of Emergency Services (2010)Brief biographies of the Saints and Beati with traditions of patronageof people in the emergency services - police officers, firefighters,paramedics and dispatchers. The articles are from http://saints.sqpn.com. From SQPN Books.Nativity of Our Lord Jesus Christ, by Blessed Anne Catherine Emmerich(2010)A transcription of the visions of Blessed Anne Catherine Emmerichthat relate to the days leading up to the birth of JesusChrist. From SQPN Books.The Book of Esther, Commented (2010)22The Old Testament Book of Esther, with commentaries from theNew Catholic Dictionary and Catholic Encyclopedia. From SQPNBooks.Saints for Bakers (2010)A collection of short articles and biographies of saints and beatiwho worked as bakers, or have a tradition of patronage of peoplewho do. From SQPN Books.Blessed Lucy of Narni, by Lady Georgiana Fullerton (2010)Lady Georgiana Fullerton's short, reverent biography of BlessedLucy of Narni. From SQPN Books.Book of Tobit, with Commentary (2010)The Old Testament Book of Tobit, illustrated, and with a commentaryfrom the Catholic Encyclopedia. From SQPN Books.On Loving God, by Saint Bernard of Clairvaux (2010)

Saint Bernard's discourse on the proper approach to loving God,and the good that comes from it. From SQPN Books.Saint Joseph According to the Holy Gospels (2011)A short booklet collecting all the information we know about SaintJoseph from the Scriptures, and then clarifying it by showing it inthe context of the Holy Lands of that time. A Catholic Truth Societypublication. From SQPN Books.Mothers of the Saints, by F Drouet, CM (2011)Behind every saint is a saintly mother, and this little booklet introducessome of the most famous. From SQPN Books.Why Catholics Pray to the Blessed Virgin Mary, by MonsignorCanon Moyes, DD (2011)A simple, clear explanation of the scriptural and traditional basisfor asking for the prayers of the Blessed Virgin Mary, and why it'sno different than asking your family, friends or a congregation todo the same. From SQPN Books.Hell: Questions and Answers, by Father Francis J Ripley (2011)23Through the time-honoured method of questions and answers,Father Francis explains the tenets of the faith concerning Hell andthe afterlife for those in it based on scripture and the traditions ofthe faith. From SQPN Books.The Lie of Pope Joan (2011)The weird lie about a female pope has lasted for centuries, and

still gets trotted out today by anti-Catholic writers. In two shortarticles J P Kirsch and Father Bertrand L Conway describe thevarious forms of this nonsense tale, summarize the theories onhow it started, and explain the simple reasons why it didn't happenand couldn't have happened. From SQPN Books.Antichrist, by Father C C Martindale, SJ (2011)In a shocking departure from most works on the Anti-Christ, FatherMartindale looks at the scriptures and explains what they actuallysay and would have meant to the writers and the history ofthe Church. The result is a realistic appraisal of their meaning andan explanation of the Anti-Christ, an evil that is far more real,mundane and insidious than the fantastic conspiracies we're usedto hearing about. From SQPN Books.The Mystery of the Incarnation, by Father J E Canavan, SJ (2011)In a clear, brief and intelligent way, Father Canavan explains theneed, the purpose, the results, and the orthodox doctrine on theIncarnation of Jesus Christ. From SQPN Books.The Real Presence, by Father F Mangan, SJ (2011)A short booklet explaining concept and proofs of the Real Presenceof Christ in the Eucharist, based on Scripture, Church Traditionand the writings of the Fathers. From SQPN Books.24www.feedbooks.comFood for the mind25