# A Systematic Study Of The Catholic Religion/Introduction

PREFACE.
That the true religion may be honored and loved by all men, the first requisite is that it be made clearly known to all. Many persons are aliens to Catholicity because they do not understand it as it is; many members of the Church do not love it as they should, and do not live up to its laws, because their knowledge of it is very imperfect. The conviction is general among educated Catholics, that a more thorough study of our holy religion is, just now, a special desideratum in this country. This study must be promoted chiefly among the young, on whose proper education the future of religion principally depends.
To accomplish this object, it is the received practice in many Catholic colleges and academies to teach religion to the more advanced students by series of lectures, rather than by recitations from text-books. This practice has much to recommend it. In particular, it enables the teacher to adapt himself to the capacity and the stage of mental development of his pupils, to address by the liv- ing voice their hearts as well as their intellects, to throw^ his whole soul into his subject, adding charm of style and elocution, which this study so richly deserves.
But there is one serious inconvenience in this system, which outbalances many of its advantages, namely that most students find it beyond their power to remember the explanations with such accuracy as the importance and ​the difficulty of the matter require. If attempts are made to take notes during the lectures, it is usually found to be impossible by such jottings to do justice to the subjects treated. A set of printed syllabi, put at the disposal of the hearers for reference and preservation, would certainly be of the highest value. By this means many details may also be supplied for the information of the students which the lecturer might judiciously have omitted in his discourse.
To furnish such an abridgement of a full course of Catholic doctrine is the direct purpose of these pages. In preparing them, the author has found it difficult to combine the necessary brevity of such syllabi with the clearness and fulness of doctrine desired in them. But instead of being induced by this difficulty to abandon his design, he has been the more convinced by it of the need of just such a volume as this for the systematic study of religion. If an old professor finds it a hard task to compose such a compendium of Catholic doctrine as is evidently needed, the notes taken in class by the average pupil must certainly be most unsatisfactory.
While thus providing a compendium of lectures supposed to be orally delivered to students, the author has taken care to make his work so clear, full, and explicit throughout, that even those pupils who have not the advantage of assisting at such lectures can use this volume with profit, either as a text-book to prepare for class recitations, or for private perusal without the aid of any teacher.
He takes pleasure in acknowledging his very great indebtedness, in the preparation of this work, to the excellent volumes of the late Rev. Sylvester Joseph Hunter, S. J., entitled "Outlines of Dogmatic Theology". With ​the kind permission of the Jesuit Fathers in England, for which he is deeply grateful, he has followed the general plan of that able work, and availed himself of much information contained in it which is not usually found in Latin works on Theology. He has also reproduced, usually in a much abridged form, many of its judicious explanations, finding them peculiarly well adapted to the habits of thought of English-speaking students. By way of supplying for the various shortcomings of this brief text-book, the author would respectfully suggest that those who explain it should ever have at hand a copy of Father Hunter's learned work.
Creighton University, Omaha, Neb.
May, 24, 1903.
INTRODUCTION.
1. By the word religion we may signify the virtue which disposes us to worship God; or we may signify a system of truths, laws, and practices by which this virtue is regulated and exercised. In this latter meaning, the Christian religion is that system of truths, laws, and practices for the worship of God which was instituted by our Lord Jesus Christ. It is taught in its fulness by the Catholic Church, and by the Catholic Church alone; that is by that conspicuous body of Christians which, while existing in all nations, and comprising as many members as all the other Christian bodies taken together, is yet perfectly united in doctrine and worship by submission to one Supreme Pontiff the Pope of Rome. For the word Catholic (κατα through, ολος whole) means "universal"; and therefore this name cannot be claimed without self-contradiction by any very limited body of men. The term "Roman" is often prefixed to the name of the Catholic Church, not to distinguish it from other Catholic churches, — for there is evidently only one universal Church, — but to emphasize the fact that this vast body of worshippers is united in obedience to the one Bishop of Rome.
2. The study of the Catholic religion is begun by the children of the Church from the first dawn of reason; and such is its importance, such also are its beneficial results, that it should be continued by them through life. ​We are now entering on a systematic study of this religion; and we shall make this study as scientific as the brevity of the present work allows. Science examines into the reasons of things; it considers, not only what an object is, but why it is such, and how it came to be such. The scientific study of the Catholic religion therefore examines, not only what this religion is, and in particular what doctrines it teaches, but also how it came to be what it is, and why it teaches every one of these doctrines. It accounts for every point, as far as this is possible, from the principles of reason and of revelation.
3. The attitude of mind on the part of Catholics toward the Church is one of deep reverence, of love, and of perfect docility, such as every dutiful child cherishes in regard to its parents. Well instructed Catholics can see no reason why they should distrust her guidance; and they would consider it as unwarrantable in them to question her authority, as it would be for sons and daughters of a respectable family to ask their parents for proofs of their right to govern the home. Catholics, therefore, do not study the claims and the doctrines of the Church in a doubting spirit, but only as scientific students, that they may understand them distinctly and know how to explain and prove them to others.
4. But non-Catholics approach the Church as inquirers, looking, in a matter which is of the highest importance, for reliable guidance, such as they have not in their sects. For the sects do not profess to be infallible; they require that every man shall judge for himself. It is therefore the duty, as well as the interest, of all non-Catholics to search most carefully for the true religion. To do so successfully, they should rid themselves of all prejudices, and examine with earnestness and perfect ​impartiality the claims of so remarkable an institution as the Catholic Church evidently is. They should accompany their inquiries with humble prayer, that God may enlighten their minds and strengthen their wills. For it requires grace to know and follow the guide divinely appointed to lead men to Heaven; and grace is to be obtained by prayer.
5. The systematic study of the Catholic religion is usually divided into three parts. The first examines the reasons why all men should accept the claim to infallible teaching on the part of the Catholic Church; the second considers all her doctrines in detail; the third explains the duties imposed upon her members. We shall treat these parts respectively under the titles of, 1. The teaching authority, 2. The doctrines of the Catholic Church, 3. The duties of Catholics.