The Intermountain Catholic. (Salt Lake City [Utah] ;) 1899-1920, 1902-05-17


shows his brother, James Milwood, the
nature and efficacy of the sacrament of
baptism He corrects the erroneous
idea that water and the words Il bap
tie you in the name of the Father
and of the Son and of the Holy Ghost"
were the efficient cause of regeneration,
since none but the Holy Ghost can re-
generate the child. In this weeks
dialogue the brothers apply their rea-
soning powers to the 'cultus sanctor-
um." which means the worship of the
saints. James opens the controversy
by seeking for more light on Johns eX-
PLANTATION of the regeneration of the
soul by the Holy Ghost. He asks the
question:
IF it is the Holy Ghost which regen-
crates, why can he not regenerate with
out the water and the words, as well
as with them?"
THAT is a question which does not
fall within the jurisdiction of the law
of nature. You and l have no right to
call Almighty God to an account, and
to ask him, Why do you SOP"
But how does the church know that
the Holy Ghost regenerates in bap-
tism?'
THAT is question which pertains to
positive revelation, and not TO the nat
ural law The revelation is her au
thority for what she asserts, concern
ing which, if it do not contradict nat
Iii al reason, the natural law enacts
nothing"
There are other SaCraments?"
Certainly; but all are founded on
the same principle. and are not the eff
ficient cause of grace, but the media
through which the Holy Ghost COM
municates the graces which our Lord,
by his own infinite merits, has pur-
chased for us
But anybody can receive the sacra-
ment, whatever his internal DISPOSE
ton; and the efficacy of the sacrament
does not depend on the recipient
Anybody can receive the sacrament
externally; but nobody can receive any
spiritual benefit from it, unless he re-
ceiVes it with proper internal DISPOSE
ton. He who should approach the sac
rament of penance, for instance, with
out all you understand by repentance,
would, instead of receiving the fruits
of the sacrament, only profane it. and
add to his guilt. In the sacrament of
the Eucharist, he who eats or drinks
unworthily eats and drinks condemna-
ton to himself The efficacy of the
sacrament does not, indeed depend on
what the recipient may experience in
its effects, or that it may operate its
effects in him, he must take care that
be interposed by his malice no obstacle
to its operation
But what is the use of your saint
Worship
THAT is not precisely the question"
1.-The worship, if useless, is idle or
vain, and, therefore, superstitious. You
= t.,
or you do not clear your church of the
charge of superstition"
You must prove from the light of
nature that it is useless, or you do
not sustain your charge. against her.
You bring. the action and the burden
of proof is on you.
II accuse the church of superstition;
and l adduce as proof of my accusation
the worship of the saints, which she
authorizes"
But you cannot adduce your accu-
sation in proof of your accusation. The
cultus sanctorum issconceded to be au-
thorized by the church. and the very
point in dispute is, whether that is or
is not superstitious. 1t is only on the
assumption that it is, that you can
conclude from it that the church is SUI
perstitious. To assume that it is SUI
perstitious is to assume what is in
question, which you are not permitted
to do. You must, therefore, since the
point is denied. prove that the cultus
sanctorum is useless
Reason can see no use for it,
THAT, if conceded, were not enough.
You can conclude nothing against the
church from the inability of reason.
Reason must be able to affirm it's in
fallibility, or it can affirm nothing to
your purpose"
that it is useful. before 1 can reason
ably assent to it,
Nothing more true; but the author
ity of the church suff1ces for that, I'M
less you can divest her of her author