Chapter X. The Eternal Glory of the Sacred Heart

The glory which Thou hast given Me I have given to them. S. JOHN xvii. 22.

We have now reached the end of our thoughts about the glories of the Sacred Heart. We have seen it in His Incarnation, on which even the angels desire to look and cannot fathom. We have seen it in its radiance, which pervades the intellect and the heart by faith and love; and in the manifold glories ~ of His Presence in the Sacrament of the Altar; and in the transformation of the world and the reign of His Vicar over the kingdoms of men, by which He conforms them to His own will. Such are His glories in the order and time of grace. But there still remains the eternal glory of the Sacred Heart, when time shall be no more, and the elect shall be gathered, and the divine judgment shall have winnowed the world, and the heavenly court shall rest for ever in the vision of peace. Then shall all the blessed share in His glory.

The glory of the Incarnate Son of God is twofold. He has the glory of God the Father, being consubstantial with Him, and He has His own glory as Eedeemer of the world. The eternal glory of God is His by right. He is 'the brightness of His Father's glory.' The essential glory of the Ever-blessed Trinity is common to the Three coequal Persons. But He has also the glory of the Incarnation, by which He redeemed the world. S. John says, ' We beheld His glory, the glory as of the Only - begotten of the Father.' But this is the glory of the Sacred Humanity of Jesus. His glory, therefore, is both infinite and finite, essential and accidental; and both unite in one Person, and are both alike His.

Now it is of this glory that our Lord spoke when He said, ' The glory which Thou hast given Me I have given to them.' All that is communicable of His glory He has given to us; and our glory will flow for ever from the eternal fountain of His divine glory which, being uncreated, He cannot give to any creature.

The first glory that He has given to us is the gift of adoption. ' The Son of God was made Man that men might be made the sons of God;' by communication of His deified humanity to us, and by conformity to Himself. And this gift was bestowed upon us in our regeneration, by the infusion of the

Holy Ghost. The superadded gift of the Spirit, which is not due to our manhood, nor is contained within its limits, but was, of God's free and sovereign grace, given, over and above the natural perfections of our humanity to Adam, is now in a measure, and with the penalties of the Fall still attaching to us, given to all who are born again of water and of the Holy Ghost.

And what is begun in our regeneration is ever growing as we are transformed into the likeness of our Divine Lord; and this transformation is crowned and sealed in the perfect conformity of our whole humanity, glorified in soul and body, in the day when we shall see Him as He is. Then will be accomplished the work of the new creation, of Him who sitteth upon the throne, saying, 'Behold, I make all things new.'1 * If any be in Christ he is a new creature: the old things are passed away; behold, all things are become new.'2 The old creation, with all its wounds and darkness and turbulence, will be gone for ever, and the new creation will be revealed in the resurrection by the glory of the sons of God. ' The first Adam was made into a living soul, the last Adam into a quickening spirit.'3 ' The first man was of the earth, earthly; the second

1 Apoc. xxi. 5. 2 2 Cor. v. 17. 3 1 Cor. xv. 45.

Man from heaven, heavenly.' ' As in Adam all die, so also in Christ all shall be made alive. But every one in his own order: the firstfruits Christ; then they that are Christ's, who have believed in His coming. Afterwards the end, when He shall have delivered up the kingdom to God and the Father, when He shall have brought to naught all principality and power and virtue. For He must reign until He hath put all enemies under His feet.' ' And when all things shall be subdued unto Him, then the Son also Himself shall be subject unto Him that put all things under Him, that God may be all in all.'4

The temporal reign of the Son will then be accomplished. This dead world and all its elements will be dissolved with burning heat. The new heaven and the new earth will be revealed. The Mystical Body will be gathered from warfare on earth, and from expiation in Purgatory, into the Paradise of God. All will be consummated; the number of the elect will be full; the last saint, the last penitent will have been gathered by the angels from the four winds of heaven. All will then be sealed with an eternal conformity to the Sacred Heart. And in that day, between Him and us there will be no veil for ever: our 4 1 Cor. xv. 22-28.

eyes will be no more 'holden that we cannot know Him.' They will be opened in that day when He shall drink the fruit of the Vine new with us in the Kingdom of God. We shall not then break any more the Bread of life in Sacraments; but we shall see Him, the Substance and the Keality, the Word Incarnate, the King in His beauty; and to all eternity we shall behold Him, and by and through Him we shall see God. The Sacrament of the Altar will be transfigured into the presence, real, personal, and visible, of Jesus upon the throne of His glory. The tabernacle of God in heaven will be open, and we shall see Him, with the piercing intuition of the light of glory; for to the glorified intelligence all is transparent and luminous, as the light of noon. There will be seen, with open face and for ever, all that we believe in now — the eternal glory of the Sacred Heart, the Object of our divine worship, the Original to which we are made, the Fountain of eternal life.

We will, then, end our thoughts about the Sacred Heart by contemplating its eternal glory in the midst of the hierarchies of heaven, encompassed by the multitude which no man can number of the blessed in eternal peace. In what will this glory consist? So far as we can understand, it will be revealed in three ways: first, in itself; secondly, in its relations to the Ever-blessed Trinity; and lastly, in its relations to us.

1. Let us first take its glory in itself. This also will consist of three things, which we believe here, but the blessed will see and understand in the Kingdom of God. First, the Sacred Heart is the purest of all God's created works. When He made all things in the beginning, He made them very good. The dust or the slime of the earth was holy and pure, and of it He made the first Adam. The humanity and the heart of the first Adam had no taint, nor shadow of taint of sin. Yet it was of the earth, earthy. Man was made a little lower than the angels, because he was clothed in a body of dust. Yet the heart of Adam was without sin, and perfect in itself. But the Heart of the Second Adam was taken from the substance of a sinless Mother, who, by a special privilege of the Holy Ghost, had been herself exempted from the law of sin, which had wrecked the world; her substance had been sanctified and invested by the Holy Ghost from the first moment of her existence. Grace anticipated nature, and the Holy Ghost excluded its approach. The substance of the Sacred Heart was therefore taken of a substance already sanctified, and not only exempted from the taint of sin, but elevated above the common lot of creatures by an immaculate conception and a special relation to the Ever -blessed Trinity. She was already, in the predestination of God, the elect daughter of the Eternal Father, the Mother of the Son, the Spouse of the Holy Ghost. The Body of Jesus is therefore in its substance and structure and symmetry — the very flesh and blood, with all the wonderful organisation and properties of our humanity — the purest, noblest, and most perfect that the Creator ever wrought for His own glory. When the lance pierced it, the most delicate and elaborate work of divine wisdom and power was wrecked. When the stateliness and structure of a lily are crushed, all its beauty and perfection are revealed by contrast with its ruin; when the side of Jesus was opened, the Heart of the Man of Sorrows, the Heart that wept in Bethany and yearned over Jerusalem, revealed all its love.

This Heart, with all its most precious Blood, hypostatically united in its assumption to the Person of the Eternal Word, is the most perfect work of the new creation, and the new creation is the most perfect work of the almighty wisdom of God.

But further: this deified Heart of our manhood was quickened and animated by the most perfect soul that ever proceeded out of the will of God. In the order of the Incarnation — not of time but of reason — the Eternal Son assumed this human soul by uniting Himself with its intelligence, and thereby also with its love and with its will. The divine nature assumed our manhood by that part of its perfection which is nearest to God. His own image is in our intelligence. The human soul of Jesus was in all things like the soul of the first Adam, having affections and sympathies, and capacities of sorrow and of bliss, with a will free and imperial to command obedience in all its movements.

Moreover this perfect human soul was sanctified by a twofold sanctification. It was sanctified by union with the Person of the Eternal Word. The uncreated sanctity of God thereby pervaded it. It was anointed with the Godhead of the Son. For ' He (the Christ) anointed Himself, anointing as God with His own divinity, and (being) anointed as Man; forasmuch as the Godhead is the unction of the manhood.'5 It was sanctified also by the infinite sanctity of the Holy Ghost, which dwelt in it by habitual grace and virtues and gifts and fruits and beatitudes. And the Sacred Heart of Jesus is the human heart of flesh and blood taken from His Mother, with all its pure and perfect affections;

5 S. John Dam. lib. iii. c. iii. De Fid. Orthod.

anointed by this twofold sanctification, infinite and finite, of the Eternal Son and of the Eternal Spirit. Such is and ever will he in eternity the Sacred Heart of Jesus, with all its natural, supernatural, and divine perfections; with all its purities and sanctities and glories. If 'the just shall shine forth like the sun in the Kingdom of their Father/ what shall he the splendours of the Sacred Heart? It is this that makes His throne white with a surpassing glory. In the midst of the heavenly court, at the head of the new creation, in all the abysses of its light and beauty, there will be one greater light ruling the eternal day — the Sacred Heart, resplendent with intensity of all created and uncreated glory.

2. The second glory of the Sacred Heart is in its relations to the Ever-blessed Trinity. It is the eternal bond between the uncreated and the creature. God has many kingdoms; but of all, the highest and the amplest is the Sacred Heart. From all eternity, God dwelt in His own immensity. He inhabited His own glory; and He rested in His own bliss. The mutual knowledge and love of the Father, Son, and Holy Ghost constitute the divine glory and the divine beatitude. But the charity of God willed not to be contained within the limits of His own bliss. He, of His own free will and out of His own divine love, called into existence all orders of created things, that there might be out of Himself an object of His complacency: a friend whom He might love, by whom He might be loved again. Therefore He created man to His own likeness for His own glory and for our bliss. But even this did not suffice: it was not enough that we should exist and that He should have, out of Himself, the love of His creatures; He willed to identify Himself with them; He therefore took upon Him a created nature. God the Son assumed a created manhood into the unity of His Person; and the created and the uncreated were joined together by a personal and eternal bond. The immensity of the divine nature and glory met the highest perfection of human nature in the unity of the Person of the Incarnate Word. The whole divine and uncreated glory was in contact, and more than in contact, with the whole world of created existence in one only point; and that point of contact is the Sacred Heart of Jesus. It became, therefore, the most glorious of the kingdoms of the Eternal Father. The Father is not incarnate, but He is consubstantial with the Incarnate Son. He who inhabiteth eternity, and is present in all things that are made, rational and irrational, dwells by a special presence of love and complacency in the Sacred Heart of His Son. He reigns in it and over it. By it His will is ever obeyed; upon it His laws are written. Never was the Father so obeyed as by the Son in whom He is well pleased. Never was the Father so loved, adored, and praised as by the beatific acts of the Sacred Heart.

But it is more than the Kingdom of the Father. It is the special sanctuary in which the great High-Priest has redeemed the world. In it He for ever glorified God by a worship of infinite humility and fervour. In the moment of the Incarnation a human heart loved God with all its strength and saw God with all the intensity of beatific vision. When by the will of the Father and the co-operation of the Holy Ghost the Son assumed the vestments of His Priesthood, they assisted in vesting the great High-Priest for His eternal sacrifice. He put on our humanity as the alb and the stole of His sacerdotal office. And in that sacerdotal vesture He will stand before God for ever, assisted by those whom He has made a kingdom of priests unto the Father. But the Sacred Heart is the victim as well as the priest. He is the spotless Lamb, the Lamb that will lie to all eternity as slain upon the altar. And that altar is also the Sacred Heart, in which He is for ever saying, 'Not My will but Thine be done.' It is likewise the golden censer in the hands of our great High-Priest, from which the frankincense in a cloud of praise and thanksgiving goes up for ever before the eternal throne. Though, when all is fulfilled, He will no more offer sacrifice nor exercise the priestly office, nevertheless He will be for ever the eternal High-Priest reigning in the glory of the new creation redeemed with His Divine Blood.6

But once more: the Sacred Heart will be to all eternity the most perfect creation and the most glorious temple of the Holy Ghost. It was ' conceived by the Holy Ghost,' and from that instant it was inhabited and sanctified by the Third Person of the Holy Trinity, who not only replenished it with all created grace, but united Himself to it by a substantial union. As in all the just the Holy Ghost dwells not as the fragrance only of the ointment, but as the very substance, so He dwells in fulness in the Head of the Mystical Body, and in the Heart from which its eternal life is derived. The Sacred Heart was always in the Beatific Vision in right of the Eternal Son; but the Soul of Jesus has also the light of glory from the Holy Ghost,7 with which it

• Vasquez, disp. Ixxxv. c. iii. 30, torn. Yi. p. 577. 7 S. Thorn, p. iii. q. x. a. ii. iv.

beholds the uncreated Nature and threefold personality of God.8

Such, then, is the essential glory of the Sacred Heart, in which the uncreated charity of God in infinite perfection dwells; in which the created charity of God is poured forth in fulness, without measure; in an immensity which cannot be conceived. The glory and the bliss of eternity will be measured by charity and by the merit of every soul. "What, then, will be for ever.the glory of the deified body of Jesus and the glory of His Name, which is above every name?9 If one drop of the Blood of the Sacred Heart was enough to redeem the world, it was also enough to obtain for it an immensity of eternal glory.

Therefore the whole court of heaven to all eternity will worship the Sacred Heart, saying, ' Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come;' and they shall give 'glory and honour and benediction to Him that sitteth upon the throne, who liveth for ever and ever;' and 'they shall adore Him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, 0 Lord, to receive glory and honour and

8 Petav. De Incarn. lib. xi. c. iv. 8. Melchior Canus, Loci Theol. lib. xiii. p. 438.

9 Yasquez, disp. Ixxix. c. i. ii. S. Thorn, p. iii. q. xlix. a. vi.

power, because Thou hast created all things, and for Thy will they were and have been created.'10

3. But there remains yet another glory in the relations of the Sacred Heart to us. I am not speaking of what it is to us now in this state of warfare, but of what it will be to all eternity. It is now the Heart of our Kinsman, our Brother, our Friend, our Saviour, our Kedeemer, of our Lord and of our God, of the Good Physician full of healing, of the Good Shepherd full of loving care. All this He is to us now in the multiplicity of our needs and in all the manifold activity of His grace. All our life long we are eliciting fresh revelations of His love: testing by experience new evidences of His sympathy, and tasting new gifts of His sweetness. What we are learning here will be known by a direct and eternal knowledge there. The Sacred Heart will be to us in the Kingdom of His glory all that it has ever been in the time of our warfare upon earth, with this only difference: what we know now in part we shall know there even as we are known; what we have here believed there we shall see; what we have hoped we shall enjoy; what we have tasted as it were by drops falling like manna in the wilderness we shall then enjoy in abiding fulness. We shall rest in that land " Apoc. iv. 8-11.

which is now far off, in the realm of the King in Hjs beauty. In that promised land every man shall sit down under his vine and under his fig-tree. The Sun of Bliss shall stand at eternal noon over the land of promise, in the Paradise of God. Our relations there with the Sacred Heart shall be, not as now in the twilight and variations of our infirmity, but intuitive, conscious, and changeless.

We shall gaze upon it as the centre of the heavenly court, of the hierarchy of Saints and Angels, of Thrones and Powers, of Cherubim and Seraphim, of the Mystical Body, in which shall be glorified every Saint, from Abel the just to the last who has washed his robes in the Blood of the Heart of God. Then will be revealed the mystery of that unity against which the gates of hell have never prevailed; of that indissoluble mystery of Jesus with all His members which from earth has risen to the throne of the Eternal. We shall wonder then, not that it has never perished, but that we ever were afraid.

But there is still another glory of the Sacred Heart. It is the Fountain of Life. It is the Springhead of the River of the Water of Life. The mission of the Holy Ghost in time flows through the Incarnate Son and from His Sacred Heart. All the mys-teries of the new creation, in the external operations u of the Spirit in the Church, and in the internal operations of the Spirit in the soul, — all come from the Sacred Heart. ' The Spirit breatheth where He will, and thou nearest His voice; but thou knowest not whence He cometh or whither He goeth.111 Nicodemus did not know, but we do know, whence He cometh. Jesus ' breathed on them, and said, Keceive ye the Holy Ghost.'12 He comes through the Word made Flesh, and therefore from the Sacred Heart. OmniaperCorJesu: all things come through the Heart of Jesus. From the beginning of the world the Lamb was slain, and the Sacred Heart was pierced. The whole flood and inundation of the Spirit which has healed the world has descended from the wound in the side of Jesus. The Water and the Blood became the rivers of salvation to Adam and to Eve and to Abel and to Enoch and to the Patriarchs, to Job in Madian, to Melchisedech king of Salem, to the tribes of Israel, to every soul in every age and in every land and tongue to whom salvation came. As every drop of the rain which softens the earth, and every ray of light that warms it, comes from the Eternal Goodness, so every grace of truth, every inspiration, every impulse, every gleam of faith, every sting of conscience, every tear of 11 S. John iii. 8. 12 Ib. xx. 22.

contrition, has come through the Sacred Heart. And in the glory of the Father all the blessed shall for ever see the Fountain and the Head of that great stream of life, of that mighty flood of * the multitude of peace' and of ' the multitude of sweetness' which came down upon them here in all the manifold vicissitudes of earth, when they did not seek it and whence they did not know. How great will he the joy and the bliss in that eternal day when the tabernacle of God shall be opened, and we shall see the sanctuary out of which the waters flowed to us. We shall then share in the bliss of the Good Shepherd in the day when He is in the midst of His sheep; when His whole flock shall have been told for the last time and the number is full for all eternity; all the lost found, and those that were dead alive for evermore. If there be joy in heaven over one sinner doing penance, what joy shall there be when all the innocent and all the penitent shall rejoice in the great harvest home, and be glorified together.

But there still remain mysteries of the Sacred Heart which here at least we shall never reach. We have but gazed upon the surface of this multitude of lights. How can it be that He who so loves all men as to die for them shall be infinitely blessed, even though He know how many are still lost? ' He who numbereth the stars and calleth them all by their names' knows every soul for whom He died, both those who are saved and those who perish. His love for the lost will yet remain, for He is immutable; but His holiness and His justice are also changeless. We cannot reason of these things. The intellect may try to square this circle, but the heart is unpersuaded. We cannot tell how the Sacred Heart can in unclouded bliss contemplate the three-and-thirty years on earth, and all the sweetness of Bethlehem and Nazareth, and Bethany and the cornfields, and Tabor and the guest-chamber, and Emmaus and the sea of Tiberias, while Jerusalem and Calvary are not forgotten in the vivid light, not of memory but of knowledge. And so with us. In the full and personal recognition of all the blessed, how shall our bliss be perfect though many shall not be there? We cannot tell; save only that we shall be like Him, and our conformity to His Sacred Heart will make His joys and ours to be the same, and His perfect bliss will perfect ours; and in diverse measures of beatitude all will be full, and where all are full there is no pain of loss, no desire unfulfilled. And yet this is but to darken counsel with words of little understanding. In monte Domini videbitur; and till we are with Him in the mountain, we shall never see or understand. Then we shall intuitively see that the Sacred Heart is the source of all bliss and glory, and ' in His light we shall see light.'

The last crowning gift to us is the light of glory. No eye of flesh can see God; no intellect by the powers of nature can gaze upon the Beatific Vision. No man in the order of nature can see God and live. Even the prophet Isaias, when the glory of the Lord filled the temple, cried out in fear, ' Woe is me,... a man of unclean lips;... and I have seen with my eyes the King, the Lord of Hosts.'13 The first human heart that saw God was the Heart of Jesus; and in Him and through Him all His members receive a share in His divine intuition. Their intellect is elevated to the vision of God, and is likewise glorified by the light of the Holy Ghost, so as to receive a supernatural power of sight. We shall see the eternal uncreated Unity, the Essence, which is Itself, and of Itself; the Three coequal Persons, alike in all things save only Their relations: alike in nature, wisdom, power, holiness, purity, justice, mercy: distinct in Paternity, Filiation, and Procession. And in the light of that Beatific Vision will be seen the glories of the Incarnation, of the assumption of manhood into God, of the two perfect natures in the one 13 Isaias vi. 5.

only Person, God and Man — the deifying and the deified — and the relations of the Father and of the Son and of the Holy Ghost to the Sacred Heart of the Word made Flesh. How these things shall be seen God only knoweth, and they who before us have entered into the land of vision. But as the firmament and the sea and the earth, with all their glories, are visible to our eye, so the vision of God shall be seen with all its abysses of uncreated light by the glorified intelligence. We shall see God by the light of glory wholly and yet not as a whole, because of His infinity; but the Sacred Heart we shall see wholly and altogether by the intuition of love and the experience of sweetness, save only where its beauty and its glory ascend beyond the finite into the infinite, beyond the Manhood into the Godhead of Jesus, who is ' most high in the glory of God the Father.'

Such, then, very dimly and as in a glass, is the eternal glory of the Sacred Heart in its threefold relations to Itself, to the Ever-blessed Trinity, and to us; and such It will be for ever in the glory of God and of His eternal Kingdom. The heavenly city, where God shall dwell with His blessed, has no need of any light to lighten it, for the glory of God and of the Sacred Heart are the light thereof.

We can go no further. Perhaps I have already ventured too far. Into this third heaven no man can ascend; and if he were caught up into it, he could not tell the things which it is unlawful even for those who have seen them to utter. And for those who have never seen more than the faint refracted radiance of glories that are beyond the horizon of our dark world, it is better to rest in silence and holy fear and the contemplation of implicit faith.

And after looking upward into this world of light it is hardly possible, all at once, to turn back to the thoughts of penance and warfare or of the world. It is good for us to be here, not to build tabernacles of dreamy imagination, but to strengthen ourselves with a more penetrating sense of the presence of God and of our intimate relations to the Word Incarnate. The Sacred Heart in its very substance is glorified; and He has promised to change the body of our humiliation into the likeness of the body of His glory. If the body of this death in which we suffer shall then be so glorious, how ought we to watch over its sanctification now. The Precious Blood was shed for it. The very substance of our flesh and blood is therefore sacred. Every sense and every member of our body belong to the Sacred Heart. Shall I, then, take them and make them members of the world or of sin?

The body is not for sin, ' but for the Lord, and the Lord for the body.'14 'He who is joined to the Lord is one spirit.' ' Know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God, and you are not your own? For you are bought with a great price. Glorify and bear God in your body.'15 If you are saved, every hair of your head will be glorified.

But if our body is consecrated to the Sacred Heart, how much more our hearts also. 'Blessed are the clean in heart, for they shall see God.' But no heart will be clean but such as is cleansed by watchfulness, penance, mortification, and habitual communion with the Heart of our Divine Master. Out of the heart come all evil things. But for the most part they find their way there first through the open windows of sense. The eyes and the ears and the lips and the hands and the feet are the channels by which the reason and the conscience and the memory and the heart are defiled. Lift up your eyes to the glory of the Sacred Heart in the vision of peace. Then turn inwardly upon yourselves and consecrate your hearts to Him, that every affection and desire and motive and intention and thought may be pure as He is pure.

14 1 Cor. vi. 13. 15 Ib. 17, 19, 20.

The more you contemplate the glories of Jesus the more you will say or long to dare to say, ' To me to live is Christ, to die is gain.'16 ' I have a desire to be dissolved and to be with Christ, which is a thing by far the better'17 than the fairest, sweetest, purest, noblest happiness on earth. ' For we know that if our earthly house of this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this also we groan, desiring to be clothed upon with our habitation which is from heaven.' ' For we also who are in this tabernacle do groan, being burdened: because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.'18

We are but trying to look upon the vision which the beloved disciple who lay upon the Sacred Heart alone was permitted to see.

'And he showed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.' ' And there shall be no curse any more: but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. And they shall see His face, and His name shall be on their foreheads.' ' I am Alpha and Omega, the First

" Philip, i. 21. » Ib. 23. « 2 Cor. v. 1, 2, 4.

and the Last, the Beginning and the End.' ' Blessed are they that wash their robes in the Blood of the Lamb.' 'I am the Koot and Stock of David, the Bright and Morning Star.' 'And the Spirit and the Bride say, Come. And he that heareth, let him say, Come. And he that thirsteth, let him come: and he that will, let him take the water of life freely.' 19

If you would find the Fountain of the Water of Life and the glories of the Eternal Throne, on which the Lord of the Sacred Heart sits and reigns for ever, go into any sanctuary where the light burns silently before the tabernacle. Kneel there and cover your face. Jesus is there, and the Ever-blessed Trinity, and the Vision of Peace, and the heavenly court, and the Kingdom of His glory. 19 Apoc. xxii. 1, 3, 4, 13, 14, 16, 17.

ABRAHAM, 111. Absence, sensible, 156. Absolution, sole source of, 180. Adam, the first, 10, 54, 178, 277,

280; the Second, 178. Adoption, gift of, 276. Agreda, Mary of, 116. Alacoque, B. Margaret Mary,

Altar, sacrifice of the, 141. Angela of Foligno, the Blessed,

Anselm, S., 222. Antichrist, 3. Antony, vision of S., 252. Apollinaris, 4. Apollinarists, 42. Apostles, 80.

Aquinas, S. Thomas, 18, 85. Arians, 4. Athanasius creed of S., 6;

quoted, 17, 23, 37, 192. Auctorem Fidei, the Bull, 25,

Augustine, S., 37, 117. Authority, divine, 80. Aversion from God, 197.

BAPTISM, 212, 221, 234. Beatitudes, 209. Beauty, vision of, 170. Bellarmine, 15. Bernard, S., 107.

Bethlehem, 171.

Blindness, three causes of, 144.

Blood of God, 9, 21.

Books, 124.

Bread, worshippers of, 27.

Carelessness, 126.

Catharine of Genoa, 8., 116.

Cathedrals of England, 156.

Charity, essence of God, 60.

Charles, S., 235.

Children, 199, 225.

Church, submission to the, 124; of England, 6.

Circumscription, 148.

Communion of Saints, 88.

Confessions, good, 226.

Confirmation, 212.

Conformation of the saint, 196.

Conformity to the Sacred Heart, 195, 202, 211, 231, 247.

Conscience, 249.

Constantinople, council of, 13.

Conversion to God, 201.

Corea, martyrs of, 122.

Council of Constantinople, 13; of Ephesus, 24; Fifth General, 40, 44; of Toledo, 8.

Creed of S. Athanasius, 6.

Cyril of Alexandria, S., 17.

DAVID, perfections of, 11.

Death, eternal, 213.

Deathbeds, 137.

Deformity, 219, 250.

Deification, 195; of human nature, 16, 33.

De Lugo, 19, 34.

Devils, faith of, 107.

Devotion, 83.

Dionysius, Areopagites, 191.

Disciples of the Sacred Heart, 160.

Distinction of right from wrong, 52.

Dogma, 78; light of, 161.

Drink, 229.

Dust of worldliness, 125.

Earth, the new, 278.

Edmund, S., 224.

Education, secular, 242.

Elect, the, 278.

Elymas, the magician, 145-.

England, Christianity of, 6;

public opinion of, 25. Ephesus, Council of, 25. Essence of God, 60. Eternity, 11. Eutychians, 42. Evil, familiarity with, 224. Existence of God, 51.

Face of Jesus Christ, 195, 220. Faith, 105; of devils, 107. Fascination, 240. Fathers, 231, 242. Flesh of God, 16. Foligno, B. Angela of, 116. Foreknowledge of Jesus, 133. Franzelin, Cardinal, quoted, 32,

Friendship, 231, 239. Fruits of the Holy Ghost, 209.

GENESIS, the Book of, 11.

Germany, faith of, 6, 93.

Gertrude, S., 116.

Glory, essential, 54; light of

Gluttony, 229. God, aversion from, 197; blood of, 9, 21; conversion to, 201;

existence of, 51; essence of,

60; flesh of, 16; heart of, 47;

image of, 56; vision of, 170. Gravity, 126. Growth of spiritual life, 225.

Heart of God, 47; of Jesus,

12; of man, 58, 202, 249. Heathenism, 58. Heaven, the new, 278. HeU, 107.

Hereford, S. Thomas of, 237. Heresy, 4, 23. Humility of Jesus, 205. Hypostatic union, 10, 59.

Ildephonsus, S., 38.

Illumination, 118, 125.

Image of God, 56.

Incarnation, truth of the, 3; act of, 16; doctrine of, 7; 'fitness of, 53.

Incredulity, 121.

Infallibility of the Church, 131.

Infinity, 11.

Innocence, baptismal, 221, 228.

Innocent, transformation of the, 196.

Instruction, secular, 242.

Intellect as judge, 249; stupefaction of, 125.

Ireland, 95.

JANSENISTS, 24, 42. John, S., Evangelist, 3, 198. John, S., Damascene, 18, 32, 37, 192.

Judgment, day of, 227. Judicial blindness, 145. Jurisdiction, source of, 180.

KNOWLEDGE, 77; five degrees of, 105, 124; of ourselves, 234.

LATKIA, worship of, 40. Lenity, 255. Levity, 126. Liberty, true, 177. License of speech, 232. Life, spiritual, 225. Light of glory, 293.

MANIFESTATIONS of our Lord,

Margaret Mary, Blessed, 46,. 123.

Martyrdom, 252. Mary, the Blessed Virgin, 15,

24, 29, 87, 281. Mary Magdalen, 203. Men-pleasers, 253. Mistrust of self, 200. Monophysites, 4, 42. Monothelites, 4. Mortification, 203. Mothers, 231, 242.

NATUKES, the two, 11. Nazareth, 171. Nestorius, 4, 15, 38. Nicodemus, 146.

OMISSION, sins of, 236, 257. Orders, religious, 208.

Paul, S., 120.

Penance, sacrament of, 235.

Penitent, reformation of the,

Perfection, 193, 211, 215. Peri-one, 40.

Petavius, 32, 39. Peter, S., 121, 179. Phantasiastae, 151. Philip Neri, S, 250. Philosophers, 225. Pistoia, synod of, 25, 43. -Pius the Ninth, 46, 180. Pontigny, abbey of, 122. Praise, spirit of, 262. Prayer, 238.

Presence, the perpetual, 143. Purgatory, the Church in, 185, 211.

REFORMATION, the so-called, 5;

of the penitent, 196, 247. Bight and wrong, 52.

SAINT Antony, 252; Aquinas, Thomas, 18, 85; Athanasius, 6, 17, 23, 37, 192; Augustine, 37, 117; Bernard, 107; Catharine of Genoa, 116; Charles, 235; Edmund, 224; Gertrude, 116; Ildephonsus, 38; John Damascene, 18, 32, 37, 192; Paul, 120; Peter, 121,179.

Saint, conformation of the, 196.

Salvation, 195.

Samaritans, 76.

Satan, 177, 229, 250.

Saul, 120.

Sceptics, 225.

Schools, secular, 242.

Self-denial, 251.

Self-knowledge, 234.

Self-murder, 213.

Self-pleasers, 253.

Severity, 256.

Shallowness of heart, 126, 131.

Sin, 125; essence of, 197.

Socinus, 5.

Soldiers of Jesus Christ, 212.

Sorrows of our Lord, 133, 200.

Speech, license of, 232.

Stupefaction of the intellect,

Submission to the Church, 124. Switzerland, faith of, 26.

TEMPTATIONS, 112, 229. Theandric, 14.

Thirst of the Sacred Heart, 135. Thomas Aquinas, S., 18, 85,

Thomas Becket, S., 122. Thomas of Hereford, S., 237. Thomassinus, 38. Toledo, council of, 9. Tournely, 39.

Transformation, signs of, 248. Transubstantiation, 149. Trent, council of, 143, 147. Trust in self, 260. Truth, 26; defences of, 29.

Unction of the Sacred Humanity, 19.

Unitarianism, 5. Unity of the Church, 154. Unsuspiciousness, 159.

Vicar of Christ, 179, 181. Virgin, the Blessed, 10, 15, 24,

29, 87, 281. Vision, the beatific, 298; of faith, 169.

Will of man, 64.

Wills, the two, of our Lord, 12.

Worldliness, 125.

Worship, divine, 21; of latria,

40. Wiirzburg theology, 40.