| PROLOGUE. |
| PAGE |
| The Kingdom as Prophesied and as Fulfilled, | xix |
| CHAPTER I. |
| Relation Between the Civil and the Spiritual Powers from Adam to Christ. |
| 1. The Divine and the Human Society, founded in Adam, refounded in Noah. |
| The origin of man, of woman, of marriage, and of the human family, | 1 |
| Archetypal character of the fact that man is created a Race, | 3 |
| Sole creation of Adam in the maturity of thought and speech and the perfection of knowledge, as shown in the naming of creatures, | 4 |
| Subsequent building of woman from man, | 5 |
| The divine Image and Likeness in the individual man, | 5 |
| A further Image of the ever-blessed Trinity in the Race, | 6 |
| Indication of the Headship and the Passion of Christ in the original creation, | 8 |
| Beauty and splendour of the divine plan, | 9 |
| The part in the divine plan which belongs to man’s free-will, | 10 |
| The divine treatment of man as a Race not broken by the Fall, | 11 |
| Adam after the Fall the head of the civil and the religious order, | 12 |
| Bearing of man’s condition before the Fall upon his subsequent state, | 13 |
| Adam receives in a great promise a disclosure of the future, | 14 |
| He becomes the Teacher and likewise the Priest of his Race, | 15 |
| The rite of sacrifice, | 15 |
| Triple dignity of Adam in this first society, | 16 |
| Man breaks up this society by the misuse of his free-will, | 17 |
| Resumption of the unity of the Race and its reparation in Noah, | 18 |
| Condition of man, individual and collective, at this new beginning of the race; marriage and sacrifice, | 19 |
| Express establishment of civil government by divine authority, | 20 |
| Union of religion with civil government from the beginning, | 21 |
| Parallel between Adam and Noah, | 22 |
| 2. The Divine and Human Society in the Dispersion. |
| Unity of human language withdrawn on account of a great sin, | 24 |
| Coeval with which the various nations spring forth out of the one original society, | 26 |
| Injury to human society by the degradation of the conception of God, | 28 |
| Loss of belief in the divine unity followed by loss of the sense of man’s brotherhood, | 29 |
| Proof of this brotherhood recovered by science in the case of the Aryan family of nations, | 31 |
| The one universal society becomes many nations at enmity with each other, | 32 |
| Their state after a long lapse of time, when their several histories begin, | 33 |
| Original goods of the race still remaining— |
| 1. Marriage, | 35 |
| 2. Religion as centered in the rite of sacrifice, | 37 |
| 3. Civil government, | 38 |
| 4. Alliance between government and religion, | 41 |
| Cumulative testimony of the four in their contrast with slavery to the unity of man’s Race, as its origin is recorded by Moses, | 43 |
| Summary of the course of mankind from the Dispersion to Christ, | 44 |
| 3. Further Testimony of Law, Government, and Priesthood in the Dispersion. |
| The fiction of universal savagery, or different races, or simial descent, | 45 |
| The author of “Ancient Law” upon original society, | 46 |
| Proof from comparative jurisprudence of the patriarchal theory, | 47 |
| Law and government in their commencement, | 48 |
| Family the ancient unit of society, | 49 |
| Universal belief or assumption of blood-relationship, | 50 |
| The Roman Patria Potestas a relic of the original rule, | 52 |
| Family everything, the individual unknown, | 52 |
| Original union of religion with government, | 53 |
| Origin of law and property, | 54 |
| Summary of the foregoing witness, | 55 |
| The Two Powers from the beginning, | 56 |
| Degradation of worship and degradation of society in Gentilism, | 57 |
| Deification of the State, | 58 |
| Which, however, remains a lawful power, | 59 |
| The distinction between sacerdotal and civil power in the Roman republic, | 60 |
| The power of the Pontifex Maximus united to that of the Principate, | 62 |
| The College of Pontifices reversing a tribunitial law, | 63 |
| The distinction between Sacerdotal and Civil Power running through all ancient nations, | 64 |
| Witness of the heathen priesthood to the unity of man’s Race, | 65 |
| The providence of Abraham’s call, | 66 |
| Relation of the Two Powers in the Mosaic law, | 67 |
| The actual result of the coming of Christ, | 68 |
| CHAPTER II. |
| Relation between the Spiritual and the Civil Powers after Christ. |
| 1. The Spiritual Power in its Source and Nature. |
| The Spiritual Power not only allied but subordinate to the Civil throughout the Gentile world at the death of Christ, | 70 |
| 1. Its independence in Israel alone, as acknowledged by the people, a result of the creation of the Aaronic priesthood, | 72 |
| Special offices of the High Priest, | 73 |
| 2. The part of the High Priest through the whole history from Moses to Christ, | 75 |
| 3. The actual jurisdiction of the High Priest under the Roman Empire, | 77 |
| 4. The High-priesthood and the system of worship over which it presided viewed as a prophecy and preparation for Christ, | 80 |
| Bearing of the High-priesthood to Christ at His coming, | 82 |
| The undisputed circumstances of Christ’s death, | 83 |
| Extreme antecedent improbability of what followed, | 84 |
| Its dependence upon a supernatural and miraculous fact, | 85 |
| As the Race springs from Adam in Paradise, so the Spiritual Power from Christ at His Resurrection, | 86 |
| The inward cohesion of Priesthood, Teaching, and Jurisdiction, | 87 |
| The two forces of the Primacy and the Hierarchy from the beginning, | 90 |
| The unity and triplicity of power in the regimen of the Church an image of the Divine Unity and Trinity, | 92 |
| 2. The Spiritual Power a Complete Society. |
| The supernatural society exists for a supernatural end, | 93 |
| To which the present life is subordinated, | 94 |
| And which is beyond the provision of temporal government, | 95 |
| Analogy between the Two Powers, | 96 |
| Complete philosophical basis on which the Spiritual Power rests, | 98 |
| How the inward life which it imparts is united with the Person of Christ, | 99 |
| From whom, in worship, belief, and conduct, the Christian people derives, | 101 |
| The King and the Kingdom not of this world but in it, fulfilled in thirteen particulars, | 103 |
| 1. A kingdom ruling all the relations of man Godward, | 103 |
| 2. Having an end outside this life, | 103 |
| 3. Deriving all authority from Christ as Apostle and High Priest, | 103 |
| 4. Producing its people from its King, | 103 |
| 5. Imparting grace from the King in its sacraments, | 104 |
| 6. Transmitting the King’s truth by the order of its regimen, | 104 |
| 7. Having a complete analogy with civil government, | 104 |
| 8. Fulfilling man’s need of supernatural society, | 105 |
| 9. Generating an universal law for all relations of public and private life, | 105 |
| 10. Possessing independence of the Temporal Power, | 106 |
| 11. Not limited in space, | 106 |
| 12. Not limited in time, | 107 |
| 13. A kingdom of charity through union with its King, | 107 |
| 3. Relation of the Two Powers to each other. |
| Principles which ruled the relation between the Two Powers before Christ, | 108 |
| A new basis given to the Spiritual Power by Christ, from which every relation to the Temporal Power springs, | 110 |
| 1. All Christians subject to the Spiritual Power, | 112 |
| 2. And likewise to the Temporal Power as God’s Vicegerent, | 112 |
| 3. The relation between the Two Powers intended by God is amity, | 114 |
| 4. A separate action of the Two Powers, without regard to each other, not intended, | 115 |
| 5. Persecution of the Spiritual by the Temporal not intended, | 119 |
| 6. Contrast between human kingdoms and the divine kingdom, | 120 |
| The end the ground of the subordination of the one to the other, | 122 |
| Doctrine of St. Thomas to that effect, | 123 |
| The indirect power over temporal things, | 124 |
| Sum of the foregoing chapter; Orders of Nature and Grace, | 125 |
| Co-operation of the Two Powers as stated by St. Gregory VII., | 126 |
| The image of marriage, as describing the ideal relation and the various deflections from it, | 128 |
| CHAPTER III. |
| Transmission of Spiritual Authority from the Person of our Lord to Peter and the Apostles, as set forth in the New Testament. |
| The Church a kingdom subsisting from age to age by its own force, but its original records to be considered, | 131 |
| Institution of the Priesthood; St. Paul’s and St. Luke’s testimony, | 132 |
| St. Matthew, St. Mark, and St. John, | 133 |
| Transmission of Spiritual Power as recorded by St. Matthew, | 136 |
| The same according to St. Mark, | 138 |
| The same according to St. Luke in his Gospel, | 139 |
| And in the Acts, | 139 |
| His record of a peculiar promise made to Peter, | 141 |
| Conversation which forms his main addition to the narrative, | 141 |
| Contrast between Gentile and Christian rule, | 143 |
| The kingdom disposed to the Apostles, | 144 |
| The confirmation of the brethren, | 145 |
| The time of the confirming marked out, | 146 |
| St. Luke distinguishes Peter as markedly as St. Matthew and St. John, | 148 |
| Testimony of St. John as to the promises made to the Apostles, | 149 |
| And as to the universal pastorship bestowed on St. Peter, | 152 |
| Two classes of passages, | 153 |
| Comparison of the two, | 154 |
| And of the testimony of the four Evangelists, | 156 |
| Caution that what is recorded is not all that passed, | 157 |
| Perfect instruction of the Apostles in the forty days, | 158 |
| The powers comprising the Apostolate, | 159 |
| The powers bestowed on Peter, | 160 |
| Testimony of St. Paul; conception of the Church as the Body of Christ, | 161 |
| Of the one ministry by which the Body is compacted together, | 162 |
| Of mission from this Body as necessary to every herald of the gospel, | 164 |
| Of the grace given by ordination, | 165 |
| Mow the unity set forth by St. Paul bears witness to the Primacy of St. Peter, | 166 |
| Of the inseparable bond of unity, truth, and government in St. Paul’s mind, | 167 |
| Six names by which he designates the principle of his own authority, | 168 |
| The great vision of our Lord and His Church in the Apocalypse in accordance with St. Paul and the Evangelists, | 171 |
| Four qualities of Spiritual Power in this Scriptural testimony, | 175 |
| 1. The coming from above, | 175 |
| 2. Its completeness, | 176 |
| 3. Its unity, | 179 |
| 4. Its independence, | 181 |
| How the idea of perpetuity pervades all these qualities, | 182 |
| CHAPTER IV. |
| Transmission of Spiritual Authority, as Witnessed in the History of the Church from A.D. 29 to A.D. 325. |
| The letter of St. Clement of Rome, | 184 |
| Description of this letter by St. Irenæus, | 185 |
| St. Clement urges the Roman military discipline as an example for Christian obedience, | 186 |
| Minute regulations given by Christ as to religious ordinances, | 187 |
| The descent of all spiritual order from above, | 188 |
| Example of Moses in establishing the Jewish Pontificate, | 189 |
| How the Apostles appointed everywhere Bishops with a rule of succession, | 190 |
| St. Clement fills up details omitted in the Gospel record, | 190 |
| How he attests the continuation of the Mosaic hierarchy of high priest, priest, and levite in the Christian Church, | 191 |
| How he says that Christian ordinances are to be observed more accurately than Mosaic, | 193 |
| How the Apostles carried out the descent of power from above, | 194 |
| Why St. Clement instances the origin of the Jewish hierarchy, | 195 |
| How St. Clement exercises the Primacy, | 197 |
| St. Ignatius of Antioch supplements St. Clement of Rome, | 200 |
| His statement as to Bishops throughout the world, combined with his statement as to the authority of the local Bishop, | 201 |
| The complete testimony of St. Clement and St. Ignatius, | 203 |
| The historian Eusebius notes three periods in the first ninety years, | 205 |
| Sum of his testimony as to the great Sees and the Episcopate, | 206 |
| How Tertullian describes the first propagation of the Church, | 211 |
| And how Irenæus, | 213 |
| Concordance with the Gospels of these statements of St. Clement, St. Ignatius, Eusebius, St. Irenæus, and Tertullian, | 215 |
| Bishops in every city and town of the Empire before the peace of the Church, | 216 |
| St. Peter, St. Paul, and the Apostles appointed everywhere local Bishops, | 217 |
| The Bishop universally said to wield a government, | 218 |
| Bishops sent out from Rome to convert the nations, | 219 |
| Episcopal government universal, | 220 |
| But the One Episcopate much more than this, | 222 |
| St. Cyprian’s One Episcopate illustrated by St. Leo the Great, | 223 |
| What the One Episcopate adds to the universal establishment of Bishops, | 224 |
| The special character of the miracle which St. Chrysostom and St. Augustine proclaimed, | 227 |
| St. Augustine’s criterion in the fourth century applied to the nineteenth, | 229 |
| St. Chrysostom’s epitome of the Church’s course preceding his time, | 230 |
| Christ’s special miracle is that He founds the race of Christians, | 231 |
| Contrast of the race with that out of which it was formed, | 232 |
| The incessant conflict amid which it was done, | 233 |
| A reflection upon this picture of the Church, | 236 |
| CHAPTER V. |
| The One Episcopate Resting upon the One Sacrifice. |
| St. Clement’s assertion of the care with which our Lord instituted the government of His Church, | 238 |
| Christ’s High-priesthood consisting in two acts, | 239 |
| 1. The assumption of a created nature, | 240 |
| 2. The offering that nature in sacrifice, | 241 |
| His union of these two acts in instituting the Priesthood of His Church, | 242 |
| The institution of bloody sacrifice in the world before Christ, | 243 |
| Lasaulx’s statement how it enters into all the acts of human life, | 245 |
| What the ceremonial of Gentile sacrifice was, | 250 |
| Union and correspondence of prayer and sacrifice, | 253 |
| The sense of guilt in bloody sacrifice, | 254 |
| Bloody sacrifice a positive divine enactment, | 254 |
| Statement of St. Augustine to this effect, | 255 |
| St. Thomas on sacrifice as offered to God alone, | 256 |
| Bloody sacrifice the most characteristic fact of the pre-Christian world, | 257 |
| The practice of human sacrifices running through the history of ancient nations, | 259 |
| Conclusion as to the divine appointment of sacrifice, | 261 |
| The Christian Sacrifice the counterpart of the original institution, | 263 |
| And the compendium of the whole dispensation, | 265 |
| Containing in itself all the original force of sacrifice, | 267 |
| But besides it is guardian of the Divine Unity, | 268 |
| And of the Divine Trinity, | 268 |
| And of the Incarnation, | 269 |
| And of the Redemption, | 270 |
| And of the adoption to Sonship, | 271 |
| It contains also the fountain of spiritual life, | 272 |
| And the source of sanctification, | 273 |
| And the medicine of immortality, | 274 |
| The presence of Christ’s physical body, St. Chrysostom, | 275 |
| The unity of the Christian people its result, St. Augustine, | 276 |
| How our Lord impressed His High-priesthood on the world, | 276 |
| Jurisdiction necessary to constitute a kingdom, | 278 |
| Jurisdiction in the diocese and in the whole Church, | 279 |
| The fulfilment of the parable, “I am the true vine,” | 280 |
| The Eucharistic Sacrifice the centre of life in the Church during eighteen hundred years, | 283 |
| CHAPTER VI. |
| Independence of the Ante-Nicene Church shown in her Organic Growth. |
| The Church’s triple independence in government, teaching, and worship as actually carried out, | 287 |
| Occasion of the Nicene Council’s convocation, | 289 |
| The Emperor thereby recognised the Church as a divine kingdom, | 290 |
| This kingdom, as it appeared in A.D. 29 and in A.D. 325, | 291 |
| The Emperor also acknowledged the solidarity of the Episcopate, | 292 |
| The Christian Council and the Roman Senate, | 293 |
| Force of the Council as to the relation between Church and State, | 294 |
| A. Independence of the Church’s government shown in five points, | 295 |
| 1. The ordered gradation of the hierarchy in mother and daughter churches, | 296 |
| Recognised as original in the 6th canon of the Council, | 297 |
| This principle carried through the whole structure of the Church, | 298 |
| Symbolised in the building of the great medieval cathedrals, | 301 |
| 2. Development of Provincial Councils, | 302 |
| 3. Action of the Church in hearing and deciding causes, | 303 |
| Her proper jurisdiction in the exterior and interior forum, | 304 |
| The episcopal magistracy exercised in a fourfold gradation, | 306 |
| 4. Election of Bishops and the inferior ministers, | 307 |
| St. Cyprian’s testimony, | 308 |
| Outcome of the three centuries in this respect, | 309 |
| The principle upon which all this practice was built, | 310 |
| 5. Administration of temporal goods, | 311 |
| Three states as to these goods in the early Church, | 312 |
| Acquisition and usage of temporal goods, | 313 |
| Temporal goods in A.D. 29 and in A.D. 325, | 315 |
| B. Independence of the Church’s teaching, | 316 |
| The first teaching purely oral, based upon authority, | 317 |
| Three classes of truths forming the divine and the apostolical tradition, | 319 |
| Importance in this period of exclusively oral teaching in exhibiting the Church’s office of teacher, | 320 |
| Seen in the rite of baptism, | 321 |
| In the Eucharistic Liturgy, | 322 |
| Picture of the Eucharistic Sacrifice by an Apostle, | 324 |
| Further exhibition in the rite of Ordination, | 328 |
| Fullness of the Magisterium expressed in these rites, | 329 |
| The Church’s teaching office neither changed nor diminished by the writings of the New Testament, | 331 |
| Shown by the nature of the office in itself, | 331 |
| By the circumstances under which these writings came, | 331 |
| By their internal arrangement, | 332 |
| By their own positive testimony, | 335 |
| The living personal authority an unchangeable principle, | 335 |
| Things in the Church which preceded the publication of the New Testament, | 336 |
| The written record of our Lord’s words and acts, | 337 |
| The various parts of ecclesiastical tradition, | 338 |
| CHAPTER VII. |
| Independence of the Ante-Nicene Church shown in her mode of Positive Teaching and in her mode of Resisting Error. |
| Germ of the Church in the missionary circuits of our Lord, | 340 |
| The mission carried on by the Apostles, | 341 |
| Its two parts: work of positive teaching and defence against error, | 343 |
| As to the first— |
| 1. The system of catechesis, | 344 |
| 2. The employment of a Creed, | 347 |
| 3. The dispensing of Sacraments, | 349 |
| 4. The system of Penance, | 351 |
| 5. The Scriptures carried in the Church’s hand, | 352 |
| This mode of promulgation continued during fifteen centuries, | 355 |
| Substitution of a private interpretation of Scripture by the individual attempted in the sixteenth century, | 356 |
| Summary of the mode in which the Church promulgated the faith, | 358 |
| As to the second, the Church’s defence against error lay in the principle of her own authority, | 360 |
| The first conflict with unbelieving Judaism, | 362 |
| Three incidents of it— |
| The proclaiming Jesus to be the Christ, | 362 |
| The receiving the Gentiles without Circumcision, | 363 |
| The protection of being Jews enjoyed by the first preachers of Christ, | 364 |
| Gradual severance of the Christian Church from the Synagogue, | 369 |
| Circumstances and peculiar difficulties of the Ante-Nicene Church, | 371 |
| The first condition of Christians one of simple faith, | 376 |
| The two opposed principles of orthodoxy and heresy, | 378 |
| Contest between them indicated in the Apostolic writings, | 380 |
| Character of the first writings after the Apostles, | 381 |
| Christian learning in the second century; conversions of heathens who became Christian apologists, | 382 |
| Extension of education given in great catechetical schools, | 385 |
| The defence against error lodged in the Magisterium, | 387 |
| The Magisterium lies in the Church’s divine government and concrete life, | 388 |
| Athanasius as the expounder of it; his fundamental idea, | 389 |
| His Statement as to the authority of Scripture, | 391 |
| As to the Rule of Faith, | 392 |
| As to private judgment, | 393 |
| His tests of heresy, | 393 |
| Definitions, | 394 |
| How the Magisterium embraces Scripture and Tradition, and employs them as a joint rule, | 395 |
| Testimony of the Council of Arles to the above principles, | 397 |
| And Constantine’s public recognition that the Magisterium of Christ is lodged in the Bishops, | 398 |
| CHAPTER VIII. |
| The Church’s Battle for Independence over against the Roman Empire. |
| Alliance of the Two Powers in the Roman Empire at the Advent of Christ, | 400 |
| The Emperor official guardian of all religions, | 401 |
| The Christian religion a singular exception, | 403 |
| Its cause the position of Christians towards heathendom, | 404 |
| Contradiction in belief, worship, and government, | 405 |
| The Christian people as the outcome of these three constituents, | 411 |
| The course of the Roman Empire and the Christian Church in three hundred years, | 414 |
| The ten persecutions from Nero to Diocletian, | 417 |
| The Martyrs champions of a great army, | 421 |
| St. Paul’s account of this army’s creation, | 422 |
| The wonder of this creation, | 424 |
| Supernatural character of the conversion wrought in these times, | 426 |
| Accounted for only by the internal action of the Holy Ghost, | 427 |
| Power of the κήρυγμα insisted on by Clement of Alexandria, | 429 |
| Contrasted by him with the impotence of philosophy, | 430 |
| Sufferings which followed on conversion according to Tertullian, | 431 |
| Martyrs enduring or God what heroes endured for goods of nature, | 432 |
| Origen insists on the divine power shown in converting sinners, | 434 |
| On miracles of conversion as greater than bodily miracles, | 435 |
| The spread of the Church and the conversion of sinners viewed together, | 436 |
| Miracles only could account for the spread of the Church, | 437 |
| Statement of Irenæus as to miraculous powers exercised in his time, | 438 |
| Athanasius on the cessation of idolatry, oracles, and magic, | 440 |
| And on the greatness of the conversion wrought by Christ, | 442 |
| The necessity of miracles in proof of our Lord’s mission, | 444 |
| The connection between miracles and martyrdom, | 445 |
| Parallel between them as to their principle, witness, power, and perpetuity, | 449 |
| How the liberty of the Church was gained against the empire, | 455 |
| How the Martyrs constructed a basis for civil liberty, | 456 |
| The five conflicts of the Church with Judaism, Heresy, Idolatry, Philosophy, and the Roman State, | 459 |