Страница - 104 Страница - 106 Magisterium, of the Church, shown in her teaching, [316] ; which at first was oral only, based upon authority, [317] ; three classes of truths forming the divine and apostolical tradition, [319] ; the period of exclusively oral teaching specially exhibits the Church’s teaching office, [320] ; seen in the rite of baptism, [321] ; in the Eucharistic Liturgy, [322] ; in the rite of ordination, [328] ; fullness of the magisterium shown in these rites, [329] ; not changed or diminished by the writings of the New Testament, [330-335] ; consists in the unchangeable principle of a living personal authority, [335] ; thus expressed by Irenæus, [213] ; acts of the magisterium which preceded the New Testament, [336] ; is the continuation of Christ’s personal teaching, [340] ; and of the apostolic mission, [341] ; and abides in all ages, [343] ; is shown in five things, the system of catechesis, the use of a Creed, the dispensing of sacraments, the enjoining of penance, the handling of Scripture, [343-355] ; unimpeached through fifteen centuries, [355] ; its principle, a divine authority establishing a kingdom, [360] ; it transmits the word of God, written or unwritten, [361] ; which is complete, as to its substance, from the beginning, [361] ; the defence against error lodged in it, [387] ; consists in the Church’s divine government and concrete life, [389] ; employs the whole word of God, written or unwritten, as its Rule of Faith, [395] . Maine, Sir Henry, author of “Ancient Law,” quoted upon original society, [46] ; the patriarchal theory, [47] , [49] ; family, the unit of ancient society, not the individual, [50-54] ; universal belief, or assumption of blood-relationship, [51] ; the Roman patria potestas , a relic of the original rule, [53] ; union of government with religion, [53] ; property sprung out of joint-ownership, [53] . Marca, De, his statement of jurisdiction in the Episcopate, [222] . Mark, St., the only Evangelist who does not record special powers given to Peter, [156] ; records the institution of the priesthood, [133] ; the powers given to the Apostolic Body, [138] , [154] . Martin, Dr., Bishop of Paderborn, on the High-priest’s office, [75] . Martyrdom, an essential element in the world’s conversion, [445] ; its occasion the enmity between the serpent’s seed and the Woman’s Seed, [447] ; before Christ looks to Christ, and after Christ looks back on Him, [448] ; parallel with miracles in principle, witness, power, and perpetuity, [449-455] ; martyrs, champions of a great army, [421] ; endure for God what heroes endure for natural goods, [431-434] ; fill up what is wanting in the sufferings of Christ, until His mystical Body is completed, [453] , [454] ; hated by all who deny a Creator, Judge, and Remunerator, [455] ; the Deacon Constantine’s panegyric, [427] . Matthew, St., records the institution of the priesthood, [133] ; the transmission of spiritual power, [136] ; the special promises to Peter, [137] ; distinguishes the Apostolate and the Primacy, [154-155] . Melito, of Sardis, calls the Christian faith a philosophy nurtured together and begun together with Augustus, [414] . Miracles, their existence alleged by every ancient Christian writer, [445] ; by Jews and Heathens of every class, [445] ; by Origen, who insists on miracles of conversion as greater than bodily miracles, [435] ; and that miracles only could account for the conversions wrought, [438] ; attested by Irenæus, of his own time, [439] ; by Athanasius, of the sign of the cross, and the name of Christ, [442] ; connection between miracles and martyrdom, as to their principle, witness, power and perpetuity, [449-454] ; the Christian faith rests upon two miracles, the Incarnation and the Resurrection of Christ, [445-447] ; the absolute necessity of miracles to substantiate the mission of Christ, [444] ; the Incarnation, the reason of miraculous power, [447] ; and the Fall of man its necessity, [447] . Möhler, on the use of the Creed, [347] ; on the first Christian writers, [381] ; on the Roman catechetical school, [386] .