Who was conceived by the Holy Ghost, born of the Virgin Mary

The Christian must not only believe in the Son of God, as we have seen, but also in His Incarnation. St. John, after having written of things subtle and difficult to understand,[1] points out the Incarnation to us when he says: "And the Word was made flesh."[2] Now, in order that we may understand something of this, I give two illustrations at the outset. It is clear that there is nothing more like the Word of God than the word which is conceived in our mind but not spoken. Now, no one knows this interior word in our mind except the one who conives it, and then it is known to others only when it is pronounced.[3] So also as long as the Word of God
was in the heart of the Father, it was not known except by the Father Himself; but when the Word assumed flesh--as a word becomes audible--then was It first made manifest and known. "Afterwards He was seen upon earth and conversed with men."[4] Another example is that, although the spoken word is known through hearing, yet it is neither seen nor touched, unless it is written on paper. So also the Word of God was made both visible and tangible when He became flesh. And as the paper upon which the word of a king is written is called the word of the king, so also Man to whom the Word of God is conjoined in one "hypostasis"[5] is called the Son of God. "Take thee a great book and write in it with a man's pen."[6] Therefore, the holy Apostles affirmed: "Who was conceived by the Holy Ghost, born of the Virgin Mary."

ERRORS RELATING TO THE THIRD ARTICLE
On this point there arose many errors; and the holy Fathers at the Council of Nicea added in that other Creed a number of things which suppress all these errors. Origen said that Christ was born and came into the world to save even the devils, and, therefore, at the end of the world all the demons will be saved. But this is contrary to the Holy Scripture: Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels."[7] Consequently, to remove this error they added in the Creed: "Who for us men (not for the devils) and for our salvation, came down from heaven." In this the love of God for us is made more apparent. Photinus would have Christ born of the Blessed Virgin, but added that He was a mere man who by a good life in doing the will of God merited to become the son of God even as other holy men. This, too, is denied by this saying of John: "I came down from heaven, not to do My own will but the will of Him that sent Me." 8 Now if Christ were not in heaven, He would not have descended from heaven, and were He a mere man, He would not have been in heaven. Hence, it is said in the Nicene Creed: "He came down from heaven." Manichaeus, however, said that Christ was always the Son of God and He descended from heaven, but He was not actually but only in appearance clothed in true flesh. But this is false, because it is not worthy of the Teacher of Truth to have anything to do with what is false, and just as He showed His physical Body, so it was really His: "Handle, and see; for a spirit hath not flesh and bones, as you see Me to have."[9] To remove this error, therefore, they added: "And He was incarnate." Ebion, who was a Jew, said that Christ was born of the Blessed Virgin in the ordinary human way.[10] But this is false, for the Angel said of Mary: "That which is conceived in her is of the Holy Ghost."[11] And the holy Fathers to destroy this error, added: "By the Holy Ghost." Valentinus believed that Christ was conceived by the Holy Ghost, but would have the Holy Spirit
deposit a heavenly body in the Blessed Virgin, so that she contributed nothing to Christ's birth except to furnish a place for Him. Thus, he said, this Body appeared by means of the Blessed
Virgin, as though she were a channel. This is a great error, for the Angel said: "And therefore also the Holy which shall be born of thee shall be called the Son of God."[12] And the Apostle adds:
"But when the fullness of time was come, God sent His Son, made of a woman."[13] Hence the Creed says: "Born of the Virgin Mary."
Arius and Apollinarius held that, although Christ was the Word of God and was born of the Virgin Mary, nevertheless He did not have a soul, but in place of the soul was His divinity. This is contrary
to the Scripture, for Christ says: "Now is My soul troubled."[14] And again: "My soul is sorrowful even unto death."[15] For this reason the Fathers added: "And was made man." Now, man is made
up of body and soul. Christ had all that a true man has save sin. All the above-mentioned errors and all others that can be offered are destroyed by this, that He was made man. The error of Eutyches
particularly is destroyed by it. He held that, by a commixture of the divine nature of Christ with the human, He was neither purely divine nor purely human. This is not true, because by it Christ would
not be a man. And so it is said: "He was made man." This destroys also the error of Nestorius, who said that the Son of God only by an indwelling was united to man. This, too, is false, because by
this Christ would not be man but only in a man, and that He became man is clear from these words: "He was in habit found as man."[16] "But now you seek to kill Me, a man who have spoken the
truth to you, which I have heard of God.[17] 

GOOD EFFECTS OF THESE CONSIDERATIONS
We can learn something from all this. (1) Our faith is strengthened. If, for instance, someone should tell us about a certain foreign land which he himself had never seen, we would not believe him to
the extent we would if he had been there. Now, before Christ came into the world, the Patriarchs and Prophets and John the Baptist told something of God; but men did not believe them as they believed Christ, who was with God, nay more, was one with God. Hence, far more firm is our faith in what is given us by Christ Himself: "No one hath seen God at any time; the only-begotten Son who is in the bosom of the Father, He hath declared Him."[18] Thus, many mysteries of our faith which before the coming of Christ were hidden from us, are now made clear.Our hope is raised up. It is certain that the Son of Man did not come to us, assuming our flesh,
for any trivial cause, but for our exceeding great advantage. For He made as it were a trade with us, assuming a living body and deigning to be born of the Virgin, in order that to us might be vouchsafed part of His divinity.[19] And thus He became man that He might make man divine.[20] (3) Our charity is enkindled. There is no proof of divine charity so clear as that God, the Creator of all things, is made a creature; that Our Lord is become our brother, and that the Son of God is made the Son of man: "For God so loved the world as to give His only-begotten Son."[21] Therefore, upon consideration of this our love for God ought to be re-ignited and burst into flame.
(4) This induces us to keep our souls pure. Our nature was exalted and ennobled by its union with God to the extent of being assumed into union with a Divine Person.[22] Indeed, after the Incarnation the Angel would not permit St. John to adore him, although he allowed this to be done before by even the greatest patriarchs.[23] Therefore, one who reflects on this exaltation of his nature and is ever conscious of it, should scorn to cheapen and lower himself and
his nature by sin. Thus, says St. Peter: "By whom He hath given us most great and precious promises; that by these you may be made partakers of the divine nature; flying the corruption of
that concupiscence which is in the world."[24] Finally, by consideration of all this, our desire to come to Christ is intensified. If a king had a brother who was away from him a long distance, that brother would desire to come to the king to see, to be with him and to abide with him. So also Christ is our brother, and we should desire to be with Him and to be united to Him. "Wheresoever the body shall be, there shall the eagles also gathered together."[25] The Apostle desired "to be dissolved and be with Christ."[26] And it is this desire which grows in us as we meditate upon the Incarnation of Christ.

The Lords Prayer

"Give Us This Day Our Daily Bread."
Sometimes it happens that one of great learning and wisdom becomes fearful and timid; and, therefore, it is necessary that he have fortitude of heart lest he lack necessities: "It is He that giveth strength to the weary, and increaseth force and might to them that are not."[1] The Holy Spirit gives this fortitude: "And the Spirit entered into me, . . . and He set me upon my feet."[2] This fortitude which is given by the Holy Ghost so strengthens the heart of man that he does not fear for the things that are necessary for him, but he trusts that God will provide for all his needs. The Holy Spirit who gives us this strength teaches us to pray to God: "Give us this day our daily bread." And thus He is called the Spirit of fortitude.
It must be noted that in the first three petitions of this prayer only things spiritual are asked for--those which indeed begin to be in this world but are only brought to fruition in the life eternal. Thus, when we pray that the name of God be hallowed, we really ask that the name of God be known; when we pray that the kingdom of God may come, we ask that we may participate in God's kingdom; and when we pray that the will of God be done, we ask that His will be accomplished in us. All these things, however, although they have their beginning here on earth, cannot be had in their fullness except in heaven. Hence, it is necessary to pray for certain necessaries which can be completely had in this life. The Holy Spirit, then, taught us to ask for the requirements of this present life which are here obtainable in their fullness, and at the same time He shows that our temporal wants are provided us by God. It is this that is meant when we say: "Give us this day our daily bread."[3]
In these very words the Holy Spirit teaches us to avoid five sins which are usually committed out of the desire for temporal things. The first sin is that man, because of an inordinate desire, seeks those things which go beyond his state and condition of life. He is not satisfied with what befits him. Thus, if he be a soldier and desires clothes, he will not have them suitable for a soldier, but rather for a knight; or if he be a cleric, clothes fit for a bishop. This vicious habit withdraws man from spiritual things, in that it makes his desires cleave to transitory things. The Lord taught us to avoid this vice by instructing us to ask for the temporal necessities of this present life as they are in accord with the position of each one of us. All this is understood under the name of "bread." And so He does not teach us to pray for that which is luxurious, nor for variety, nor for what is over-refined, but for bread which is common to all and without which man's life could not be sustained: "The chief thing for man's life is water and bread."[4] And: "Having food and wherewith to be covered, with these we are content."[5]
The second sin is that some in acquiring temporal goods burden others and defraud them. This vicious practice is dangerous, because goods thus taken away can be restored only with difficulty. For, as St. Augustine says: "The sin is not forgiven until that which is taken away is restored."[6] "They eat the bread of wickedness."[7] The Lord teaches us to avoid this sin, and to pray for our own bread, not that of another. Robbers do not eat their own bread, but the bread of their neighbour.
The third sin is unnecessary solicitude. There are some who are never content with what they have, but always want more. This is wholly immoderate, because one's desire must always be measured by his need: "Give me neither beggary nor riches, but give me only the necessaries of life."[8] We are taught to avoid this sin in the words, "our daily bread," that is, bread of one day or for one time.[9]
The fourth sin is inordinate voracity. There are those who in one day would consume what would be enough for many days. Such pray not for bread for one day, but for ten days. And because they spend too much, it happens what they spend all their substance. "They that give themselves to drinking and that club together shall be consumed."[10] And: "A workman that is a drunkard shall not be rich."[11]
The fifth sin is ingratitude. A person grows proud in his riches, and does not realize that what he has comes from God. This is a grave fault, for all things that we have, be they spiritual or temporal, are from God: "All things are Thine; and we have given Thee what we received of Thy hand."[12] Therefore, to take away this vice, the prayer has, "Give us" even "our daily bread," that we may know that all things come from God.
From all this we draw one great lesson. Sometimes one who has great riches makes no use of them, but suffers spiritual and temporal harm; for some because of riches have perished. "There is also another evil which I have seen under the sun, and that frequent among men. A man to whom God hath given riches and substance and honour, and his soul wanteth nothing of all that he desireth; yet God doth not give him power to eat thereof, but a stranger shall eat it up."[13] And again: "Riches kept to the hurt of the owner."[14] We ought, therefore, pray that our riches will be of use to us; and it is this we seek for when we say, "Give us our bread," that is, make our riches be of use to us. "His bread in his belly shall be turned into the gall of asps within him. The riches which he hath swallowed, he shall vomit up; and God shall draw them out of his belly."[15]
Another great vice is concerned with the things of this world, viz., excessive solicitude for them. For there are some who daily are anxious about temporal goods which are enough for them for an entire year; and they who are thus troubled will never have rest: "Be not solicitous therefore, saying: "What shall we eat, or What shall we drink, or Wherewith shall we be clothed?"[16] The Lord, therefore, teaches us to pray that to-day our bread will be given us, that is, those things which will be needful for us for the present time.
One may also see in this bread another twofold meaning, viz., Sacramental Bread and the Bread of the Word of God. Thus, in the first meaning, we pray for our Sacramental Bread which is consecrated daily in the Church, so that we receive it in the Sacrament, and thus it profits us unto salvation: "I am the living bread which came down from heaven."[17] And: "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself."[18]
In the second meaning this bread is the Word of God: "Not in bread alone doth man live, but in every word that proceedeth from the mouth of God."[19] We pray, therefore, that He give us bread, that is, His Word.[20] From this man derives that happiness which is a hunger for justice. For after spiritual things are considered, they are all the more desired; and this desire arouses a hunger, and from this hunger follows the fullness of life everlasting.

And in Jesus Christ, His only Son, our Lord

"And in Jesus Christ, His only Son, our Lord."
It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration. "For we have not by following artificial fables made known to you the power and presence of our Lord Jesus Christ; but we were eyewitnesses of His greatness. For He received from God the Father honour and glory, this voice coming down to Him from the excellent glory: 'This is My beloved Son, in whom I am well pleased. Hear ye Him.' And this voice, we heard brought from heaven, when we were with Him in the holy mount."[1] Christ Jesus Himself in many places called God His Father, and Himself the Son of God. Both the Apostles and the Fathers placed in the articles of faith that Christ is the Son of God by saying: "And (I believe) in Jesus Christ, His (i.e., God's) only Son."[2]
ERRORS RELATING TO THE SECOND ARTICLE
There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God. Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception. Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity. Now, we have definite authority against these errors in the Holy Scriptures, Against the first error it is said that Christ is not only the Son, but also the only-begotten Son of the Father: "The only begotten Son who is in the bosom of the Father, He hath declared Him:"[3] And again the second error it is said: "Before Abraham was made, I AM."[4] It is evident that Abraham lived before the Blessed Virgin. And what the Fathers added to the other Creed [i.e., the Nicene Creed], namely, "the only- begotten Son of God," is against the first error; and "born of the Father before all ages" is against the second error.
Sabellius said that Christ indeed was before the Blessed Virgin, but he held that the Father Himself became incarnate and, therefore, the Father and the Son is the same Person. This is an error because it takes away the Trinity of Persons in God, and against it is this authority: "I am not alone, but I and the Father that sent Me."[5] It is clear that one cannot be sent from himself. Sabellius errs therefore, and in the "Symbol"[6] Of the Fathers it is said: "God of God; Light of Light," that is, we are to believe in God the Son from God the Father, and the Son who is Light from the Father who is Light.
Arius, although he would say that Christ was before the Blessed Virgin and that the Person of the Father is other than the Person of the Son, nevertheless made a three-fold attribution to Christ: (1) that the Son of God was a creature; (2) that He is not from eternity, but was formed the noblest of all creatures in time by God; (3) that God the Son is not of one nature with God the Father, and therefore that He was not true God. But this too is erroneous and contrary to the teaching of the Holy Scriptures. It is written: "I and the Father are one."[7] That is, in nature; and therefore, just as the Father always existed, so also the Son; and just as the Father is true God, so also is the Son. That Christ is a creature, as said by Arius, is contradicted in the "Symbol" by the Fathers: "True God of true God;" and the assertion that Christ is not from eternity but in time is also contrary to the "Symbol": "Begotten not made;" and finally, that Christ is not of the same substance as the Father is denied by the "Symbol": "Consubstantial with the Father."
It is, therefore, clear we must believe that Christ is the Only-begotten of God, and the true Son of God, who always was with the Father, and that there is one Person of the Son and another of the Father who have the same divine nature.[8] All this we believe now through faith, but we shall know it with a perfect vision in the life eternal. Hence, we shall now speak somewhat of this for our own edification.
THE DIVINE GENERATION
It must be known that different things have different modes of generation. The generation of God is different from that of other things. Hence, we cannot arrive at a notion of divine generation except through the generation of that created thing which more closely approaches to a likeness to God. We have seen that nothing approaches in likeness to God more than the human soul. The manner of generation in the soul is effected in the thinking process in the soul of man, which is called a conceiving of the intellect. This conception takes its rise in the soul as from a father, and its effect is called the word of the intellect or of man. In brief, the soul by its act of thinking begets the word. So also the Son of God is the Word of God, not like a word that is uttered exteriorly (for this is transitory), but as a word is interiorly conceived; and this Word of God is of the one nature as God and equal to God.[9]
The testimony of St. John concerning the Word of God destroys these three heresies, viz., that of Photinus in the words: "In the beginning was the Word;"[10] that of Sabellius in saying: "And the Word was with God;"[11] and that of Arius when it says: "And the Word was God.[12]
But a word in us is not the same as the Word in God. In us the word is an accident;[13] whereas in God the Word is the same as God, since there is nothing in God that is not of the essence of God. No one would say God has not a Word, because such would make God wholly without knowledge; and therefore, as God always existed, so also did His Word ever exist. Just as a sculptor works from a form which he has previously thought out, which is his word; so also God makes all things by His Word, as it were through His art: "All things were made by Him."[14]
Now, if the Word of God is the Son of God and all the words of God bear a certain likeness of this Word, then we ought to hear the Word of God gladly; for such is a sign that we love God. We ought also believe the word of God whereby the Word of God dwells in us, who is Christ: "That Christ may dwell by faith in your hearts."[15] And you have not His word abiding in you."[16] But we ought not only to believe that the Word of God dwells in us, but also we should meditate often upon this; for otherwise we will not be benefited to the extent that such meditation is a great help against sin: Thy words have I hidden in my heart, that I may not sin against Thee."[17] Again it is said of the just man: "On His law he shall meditate day and night."[18] And it is said of the Blessed Virgin that she "kept all these words, pondering them in her heart."[19] Then also, one should communicate the word of God to others by advising, preaching and inflaming their hearts: "Let no evil speech proceed from your mouth; but that which is good, to the edification of faith."[20] Likewise, "let the word of Christ dwell in you abundantly in all wisdom, teaching and admonishing one another."[21] So also: "Preach the word; be instant in season, out of season; reprove, entreat, rebuke in all patience and doctrine."[22] Finally, we ought to put the word of God into practice: "Be ye doers of the word and not hearers only, deceiving your own selves."[23]
The Blessed Virgin observed these five points when she gave birth to the Word of God. First, she heard what was said to her: "The Holy Ghost shall come upon thee."[24] Then she gave her consent through faith: "Behold the handmaid of the Lord."[25] And she also received and carried the Word in her womb. Then she brought forth the Word of God and, finally, she nourished and cared for Him. And so the Church sings: "Only a Virgin didst nourish Him who is King of the Angels."[26]

Existence of God

How do we know by our reason that God exists? -- We know by our reason that God exists, because of:

1. The existence of the world.
2. The order and harmony of the whole universe.
3. The testimony of our conscience.

How does the existence of the world prove the existence of God? -- The existence of the world proves the existence of God, because it could not have come into existence by itself.

1. Everything in the world had a beginning. Men, animals, plants, the earth, planets and stars, -- all had a beginning. They could not have come into existence by themselves. They must have been made by Someone Who had no beginning. Planets and men could no more have made themselves than a watch can make itself. The astronomer Kircher had a friend who denied the existence of God. During a visit one day, this friend saw a globe in the study of the astronomer. -- "This is an interesting globe," said he; "Who made it?" -- "Why," replied Kircher, "it just made itself!" The friend had a hearty laugh at the idea. Kircher asserted, "It would be much easier for a little globe like that to make itself than for the immense globe of the earth to create itself."
   
2. When we see footprints on the sand, we conclude that someone has passed that way. The universe is filled with the footprints of a Supreme Creator. Every single existing thing or being gives clear testimony of Him. A light cannot kindle itself; after it is kindled, it will go out in a few hours. But the light of the sun in the heavens has burned for thousands of years and continues to burn.

How do the order and harmony of the universe prove the existence of God? -- They lead us to infer the existence of a Supreme Architect and Preserver of surpassing skill.

1. The heavenly bodies go along their appointed courses age after age. The seasons succeed one another year by year. There is splendor, beauty, arrangement, and order everywhere. The whole universe is governed and preserved by immutable law. If you plant an orange seed, you are certain an apple will not spring from it. Every morning you are sure the sun, when it rises, will appear in the east. At night you can go peacefully to sleep, assured that after your rest the day will come again.
   
2. To say that this universal order is the result of accident, or that the planets direct their own courses, is as foolish as to say that an automobile goes sensibly around the city streets running itself. "The heavens show forth the glory of God, and the firmament declareth the work of His hands" (Ps. 18:2). God is the Intelligent Cause.
   
3. Long ago the pagan Cicero said: "When we contemplate the heavens, we arrive at the conviction that they are all guided by a Being of surpassing skill." And Cicero also says, "There is no nation to be found so savage as to be ignorant of the existence of God." The great astronomer Newton often uncovered and bowed when God's name was uttered.

How does the testimony of our conscience prove the existence of God? -- By our conscience we can distinguish right from wrong.

1. Our conscience approves the right and condemns the wrong. Thus within ourselves there is a recognition of a Supreme Lawgiver to whom we are responsible, Who will reward the good we do, and punish the evil. "Only the fool says in his heart: There is no God" (Ps. 13:1).
   
2. Those who persist in denying the existence of God in spite of external and internal testimony are atheists who are eaten up by pride, or live vicious lives, or both. Of them Our Lord said: "Seeing they do not see and hearing they do not hear, neither do they understand ... For the heart of this people has been hardened, and with their ears they have been hard of hearing, And their eyes they have closed; Lest at any time they see with their eyes, and hear with their ears, and understand with their mind, and be converted, and I heal them" (Matt. 13:13-15).