IN THE SAME SENSE

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Catechism of Trent, Article II: And in Jesus Christ our Lord

Advantages Of Faith In This Article
That wonderful and superabundant are the blessings which flow to the human race from the belief and profession of this Article we learn from these words of St. John: Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God; and also from the words of Christ the Lord, proclaiming the Prince of the Apostles blessed for the confession of this truth: Blessed art thou, Simon Bar­Jona: for flesh and blood hath not revealed it to thee, but my Father who is in heaven. For this Article is the most firm basis of our salvation and redemption.

But as the fruit of these admirable blessings is best known by considering the ruin brought on man by his fall from that most happy state in which God had placed our first parents, let the pastor be particularly careful to make known to the faithful the cause of this common misery and calamity.

When Adam had departed from the obedience due to God and had violated the prohibition, of every tree of paradise thou shalt eat: But of the tree of knowledge of good and evil, thou shalt not eat, for in what day soever thou shalt eat of it, thou shalt die the death, he fell into the extreme misery of losing the sanctity and righteousness in which he had been placed, and of becoming subject to all those other evils which have been explained more fully by the holy Council of Trent.

Wherefore, the pastor should not omit to remind the faithful that the guilt and punishment of original sin were not confined to Adam, but justly descended from him, as from their source and cause, to all posterity. The human race, having fallen from its elevated dignity, no power of men or Angels could raise it from its fallen condition and replace it in its primitive state. To remedy the evil and repair the loss it became necessary that the Son of God, whose power is infinite, clothed in the weakness of our flesh, should remove the infinite weight of sin and reconcile us to God in His blood.

Necessity Of Faith In This Article
The belief and profession of this our redemption, which God declared from the beginning, are now, and always have been, necessary to salvation. In the sentence of condemnation pronounced against the human race immediately after the sin of Adam the hope of redemption was held out in these words, which announced to the devil the loss he was to sustain by man's redemption: I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait f or her heel.

The same promise God again often confirmed and more distinctly manifested to those chiefly whom He desired to make special objects of His favour; among others to the Patriarch Abraham, to whom He often declared this mystery, but more explicitly when, in obedience to His command, Abraham was prepared to sacrifice his only son Isaac. Because, said God, thou hast done this thing, and hast not spared thy only­begotten son f or my sake; I win bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore. Thy seed shall possess the gates of their enemies, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. From these words it was easy to infer that He who was to deliver mankind from the ruthless tyranny of Satan was to be descended from Abraham; and that while He was the Son of God, He was to be born of the seed of Abraham according to the flesh.

Not long after, to preserve the memory of this promise, God renewed the same covenant with Jacob, the grandson of Abraham. When in a vision Jacob saw a ladder standing on earth, and its top reaching to heaven, and the angels of God ascending and descending by it, as the Scriptures testify, he also heard the Lord, who was leaning on the ladder, say to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed. And thy seed shall be as the dust of the earth. Thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and thy seed all the nations of the earth shall be blessed.

Nor did God cease afterwards to excite in the posterity of Abraham and in many others, the expectation of a Saviour, by renewing the recollection of the same promise; for after the establishment of the Jewish State and religion it became better known to His people. Types signified and men foretold what and how great blessings the Saviour and Redeemer, Christ Jesus, was to bring to mankind. And indeed the Prophets, whose minds were illuminated with light from above, foretold the birth of the Son of God, the wondrous works which He wrought while on earth, His doctrine, character, life, death, Resurrection, and the other mysterious circumstances regarding Him, and all these they announced to the people as graphically as if they were passing before their eyes. With the exception that one has reference to the future and the other to the past, we can discover no difference between the predictions of the Prophets and the preaching of the Apostles, between the faith of the ancient Patriarchs and that of Christians.

But we are now to speak of the several parts of this Article.

"Jesus"
Jesus is the proper name of the God­man and signifies Saviour: a name given Him not accidentally, or by the judgment or will of man, but by the counsel and command of God. For the Angel announced to Mary His mother: Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He afterwards not only commanded Joseph, who was espoused to the Virgin, to call the child by that name, but also declared the reason why He should be so called. Joseph, son of David, said the Angel, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son and thou shalt call his name Jesus. For he shall save his people from their sins.

In the Sacred Scriptures we meet with many who were called by this name. So, for example, was called the son of Nave, who succeeded Moses, and, by special privilege denied to Moses, conducted into the land of promise the people whom Moses had delivered from Egypt; and also the son of Josedech, the priest. But how much more appropriate it is to call by this name our Saviour, who gave light, liberty and salvation, not to one people only, but to all men, of all ages to men oppressed, not by famine, or Egyptian or Babylonian bondage, but sitting in the shadow of death and fettered by the galling chains of sin and of the devil who purchased for them a right to the inheritance of heaven and reconciled them to God the Father! In those men who were designated by the same name we see foreshadowed Christ the Lord, by whom the blessings just enumerated were poured out on the human race.

All other names which according to prophecy were to be given by divine appointment to the Son of God, are comprised in this one name Jesus; for while they partially signified the salvation which He was to bestow upon us, this name included the force and meaning of all human salvation.

"Christ"
To the name Jesus is added that of Christ, which signifies the anointed. This name is expressive of honour and office, and is not peculiar to one thing only, but common to many; for in the Old Law priests and kings, whom God, on account of the dignity of their office, commanded to he anointed, were called christs. For priests commend the people to God by unceasing prayer, offer sacrifice to Him, and turn away His wrath from mankind. Kings are entrusted with the government of the people; and to them principally belong the authority of the law, the protection of innocence and the punishment of guilt. As, therefore, both these functions seem to represent the majesty of God on earth, those who were appointed to the royal or sacerdotal office were anointed with oil. Furthermore, since Prophets, as the interpreters and ambassadors of the immortal God, have unfolded to us the secrets of heaven and by salutary precepts and the prediction of future events have exhorted to amendment of life, it was customary to anoint them also.

When Jesus Christ our Saviour came into the world, He assumed these three characters of Prophet, Priest and King, and was therefore called Christ, having been anointed for the discharge of these functions, not by mortal hand or with earthly ointment, but by the power of His heavenly Father and with a spiritual oil; for the plenitude of the Holy Spirit and a more copious effusion of all gifts than any other created being is capable of receiving were poured into His soul. This the Prophet clearly indicates when he addresses the Redeemer in these words: Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. The same is also more explicitly declared by the Prophet Isaias: The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek.

Jesus Christ, therefore, was the great Prophet and Teacher, from whom we have learned the will of God and by whom the world has been taught the knowledge of the heavenly Father. The name prophet belongs to Him preeminently, because all others who were dignified with that name were His disciples, sent principally to announce the coming of that Prophet who was to save all men.

Christ was also a Priest, not indeed of the same order as were the priests of the tribe of Levi in the Old Law, but of that of which the Prophet David sang: Thou art a priest for ever according to the order of Melchisedech. This subject the Apostle fully and accurately develops in his Epistle to the Hebrews.

Christ not only as God, but also as man and partaker of our nature, we acknowledge to be a King. Of Him the Angel testified: He shall reign in the house of Jacob for ever. And of his kingdom there shall be no end. This kingdom of Christ is spiritual and eternal, begun on earth but perfected in heaven. He discharges by His admirable Providence the duties of King towards His Church, governing and protecting her against the assaults and snares of her enemies, legislating for her and imparting to her not only holiness and righteousness, but also the power and strength to persevere. But although the good and the bad are found within the limits of this kingdom, and thus all men by right belong to it, yet those who in conformity with His commands lead unsullied and innocent lives, experience beyond all others the sovereign goodness and beneficence of our King. Although descended from the most illustrious race of kings, He obtained this kingdom not by hereditary or other human right, but because God bestowed on Him as man all the power, dignity and majesty of which human nature is capable. To Him, therefore, God delivered the government of the whole world, and to this His sovereignty, which has already commenced, all things shall be made fully and entirely subject on the day of judgment.

"His Only Son"
In these words, mysteries more exalted with regard to Jesus are proposed to the faithful as objects of their belief and contemplation; namely, that He is the Son of God, and true God, like the Father who begot Him from eternity. We also confess that He is the Second Person of the Blessed Trinity, equal in all things to the Father and the Holy Ghost; for in the Divine Persons nothing unequal or unlike should exist, or even be imagined to exist, since we acknowledge the essence, will and power of all to be one. This truth is both clearly revealed in many passages of Holy Scripture and sublimely announced in the testimony of St. John: In the beginning was the Word, and the Word was with God, and the Word was God.

But when we are told that Jesus is the Son of God, we are not to understand anything earthly or mortal in His birth; but are firmly to believe and piously to adore that birth by which, from all eternity, the Father begot the Son, a mystery which reason cannot fully conceive or comprehend, and at the contemplation of which, overwhelmed, as it were, with admiration, we should exclaim with the Prophet: Who shall declare his generation? On this point, then, we are to believe that the Son is of the same nature, of the same power and wisdom, with the Father, as we more fully profess in these words of the Nicene Creed: And in one Lord Jesus Christ, his Only­begotten Son, born of the Father before all ages, God of God, light of light, true God of true God, begotten, not made, consubstantial to the Father, by whom all things were made.

Among the different comparisons employed to elucidate the mode and manner of this eternal generation that which is borrowed from the production of thought in our mind seems to come nearest to its illustration, and hence St. John calls the Son the Word. For as our mind, in some sort understanding itself, forms an image of itself, which theologians express by the term word, so God, as far as we may compare human things to divine, understanding Himself, begets the eternal Word. It is better, however, to contemplate what faith proposes, and in the sincerity of our souls to believe and confess that Jesus Christ is true God and true Man, as God, begotten of the Father before all ages, as Man, born in time of Mary, His Virgin Mother.

While we thus acknowledge His twofold Nativity; we believe Him to be one Son, because His divine and human natures meet in one Person. As to His divine generation He has no brethren or coheirs, being the Only­begotten Son of the Father, while we mortals are the work of His hands. But if we consider His birth as man, He not only calls many by the name of brethren, but treats them as such, since He admits them to share with Him the glory of His paternal inheritance. They are those who by faith have received Christ the Lord, and who really, and by works of charity, show forth the faith which they profess in words. Hence the Apostle calls Christ, the first­born amongst many brethren.

"Our Lord"
Of our Saviour many things are recorded in Sacred Scripture. Some of these, it is evident, apply to Him as God and some as man, because from His two natures He received the different properties which belong to both. Hence we say with truth that Christ is Almighty, Eternal, Infinite, and these attributes He has from His Divine Nature; again, we say of Him that He suffered, died, and rose again, which are properties manifestly that belong to His human nature.

Besides these terms, there are others common to both natures; as when in this Article of the Creed we say our Lord. If, then, this name applies to both natures, rightly is He to be called our Lord. For as He, as well as the Father, is the eternal God, so is He Lord of all things equally with the Father; and as He and the Father are not the one, one God, and the other, another God, but one and the same God, so likewise He and the Father are not the one, one Lord, and the other, another Lord.

As man, He is also for many reasons appropriately called our Lord. First, because He is our Redeemer, who delivered us from sin, He deservedly acquired the power by which He truly is and is called our Lord. This is the doctrine of the Apostle:

He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him, and hath given him a name which is above all names: that at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth: and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. And of Himself He said, after His Resurrection: All power is given to me in heaven and in earth.

He is also called Lord because in one Person both natures, the human and the divine, are united; and even though He had not died for us, He would have yet deserved, by this admirable union, to be constituted common Lord of all created things, particularly of the faithful who obey and serve Him with all the fervour of their souls.

Duties Owed To Christ Our Lord
It remains, therefore, that the pastor remind the faithful that: from Christ we take our name and are called Christians; that we cannot be ignorant of the extent of His favours, particularly since by His gift of faith we are enabled to understand all these things. We, above all others, are under the obligation of devoting and consecrating ourselves forever, like faithful servants, to our Redeemer and our Lord.

This indeed, we promised at the doors of the church when about to be baptised; for we then declared that we renounced the devil and the world, and gave ourselves unreservedly to Jesus Christ. But if to be enrolled as soldiers of Christ we consecrated ourselves by so holy and solemn a profession to our Lord, what punishments should we not deserve if after our entrance into the Church, and after having known the will and laws of God and received the grace of the Sacraments, we were to form our lives upon the precepts and maxims of the world and the devil, just as though when cleansed in the waters of Baptism, we had pledged our fidelity to the world and to the devil, and not to Christ the Lord and Saviour!

What heart so cold as not to be inflamed with love by the kindness and good will exercised toward us by so great a Lord, who, though holding us in His power and dominion as slaves ransomed by His blood, yet embraces us with such ardent love as to call us not servants, but friends and brethren? This, assuredly, supplies the most just, and perhaps the strongest, claim to induce us always to acknowledge, venerate, and adore Him as our Lord.

Catechism of Trent, Article III: Who was conceived of the Holy Ghost, born of the Virgin Mary

Importance Of This Article
From what has been said in the preceding Article, the faithful can understand that in bringing us from the relentless tyranny of Satan into liberty, God has conferred a singular and surpassing blessing on the human race. But if we place before our eyes also the plan and means by which He deigned chiefly to accomplish this, then, indeed, we shall see that there is nothing more glorious or magnificent than this divine goodness and beneficence towards us.

First Part of this Article: "Who was Conceived,"
The pastor, then, should enter on the exposition of this third Article by developing the grandeur of this mystery, which the Sacred Scriptures very frequently propose for our consideration as the principal source of our eternal salvation. Its meaning he should teach to be that we believe and confess that the same Jesus Christ, our only Lord, the Son of God, when He assumed human flesh for us in the womb of the Virgin, was not conceived like other men, from the seed of man, but in a manner transcending the order of nature, that is, by the power of the Holy Ghost; so that the same Person, remaining God as He was from eternity, became man, what He was not before.

That such is the meaning of the above words is clear from the Creed of the Holy Council of Constantinople, which says: Who for us men, and for our salvation,, came down from heaven, and became incarnate by the Holy Ghost of the Virgin Mary, and was made man. The same truth we also find unfolded by St. John the Evangelist, who imbibed from the bosom of the Lord and Saviour Himself the knowledge of this most profound mystery. For when he had declared the nature of the Divine Word as follows: In the beginning was the Word, and the Word was with God, and the Word was God, he concluded: And the Word was made flesh and dwelt among us.

The Word, which is a Person of the Divine Nature, assumed human nature in such a manner that there should be one and the same Person in both the divine and human natures. Hence this admirable union preserved the actions and properties of both natures; and as Pope St. Leo the Great said: The lowliness of the inferior nature was not consumed in the glory of the superior, nor did the assumption of the inferior lessen the glory of the superior.

"By the Holy Ghost"
As an explanation of the words in which this Article is expressed is not to be omitted, the pastor should teach that when we say that the Son of God was conceived by the power of the Holy Ghost, we do not mean that this Person alone of the Holy Trinity accomplished the mystery of the Incarnation. Although the Son only assumed human nature, yet all the Persons of the Trinity, the Father, the Son, and the Holy Ghost, were authors of this mystery.

It is a principle of Christian faith that whatever God does outside Himself in creation is common to the Three Persons, and that one neither does more than, nor acts without another. But that one emanates from another, this only cannot be common to all; for the Son is begotten of the Father only, and the Holy Ghost proceeds from the Father and the Son. Anything, however, which proceeds from them extrinsically is the work of the Three Persons without difference of any sort, and of this latter description is the Incarnation of the Son of God.

Of those things, nevertheless, that are common to all, the Sacred Scriptures­often attribute some to one person, some to another. Thus, to the Father they attribute power over all things ; to the Son, wisdom; to the Holy Ghost, love. Hence, as the mystery of the Incarnation manifests the singular and boundless love of God towards us, it is therefore in some sort peculiarly attributed to the Holy Ghost.

In The Incarnation Some Things Were Natural, Others Supernatural
In this mystery we perceive that some things were done which transcend the order of nature, some by the power of nature. Thus, in believing that the body of Christ was formed from the most pure blood of His Virgin Mother we acknowledge the operation of human nature, this being a law common to the formation of all human bodies, that they should be formed from the blood of the mother.

But what surpasses the order of nature and human comprehension is, that as soon as the Blessed Virgin assented to the announcement of the Angel in these words, Behold the handmaid of the Lord; be it done unto me according to thy word, the most sacred body of Christ was immediately formed, and to it was united a rational soul enjoying the use of reason; and thus in the same instant of time He was perfect God and perfect man. That this was the astonishing and admirable work of the Holy Ghost cannot be doubted; for according to the order of nature the rational soul is united to the body only after a certain lapse of time.

Again -- and this should overwhelm us with astonishment -- as soon as the soul of Christ was united to His body, the Divinity became united to both; and thus at the same time His body was formed and animated, and the Divinity united to body and soul.

Hence, at the same instant He was perfect God and perfect man, and the most Holy Virgin, having at the same moment conceived God and man, is truly and properly called Mother of God and man. This the Angel signified to her when he said: Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High. The event verified the prophecy of Isaias: Behold a virgin shall conceive, and bear a son. Elizabeth also declared the same truth when" being filled with the Holy Ghost, she understood the Conception of the Son of God, and said: Whence is this to me, that the mother of my Lord should come to me?

As the body of Christ was formed of the pure blood of the immaculate Virgin without the aid of man, as we have already said, and by the sole operation of the Holy Ghost, so also, at the moment of His Conception, His soul was enriched with an overflowing fullness of the Spirit of God, and a superabundance of all graces. For God gave not to Him, as to others adorned with holiness and grace, His Spirit by measure, as St. John testifies but poured into His soul the plenitude of all graces so abundantly that of his fullness we all have received.

Although possessing that Spirit by which holy men attain the adoption of sons of God, He cannot, however, be called the adopted son of God; for since He is the Son of God by nature, the grace, or name of adoption, can on no account be deemed applicable to Him.

How To Profit By The Mystery Of The Incarnation
These truths comprise the substance of what appears to demand explanation regarding the admirable mystery of the Conception. To reap from them abundant fruit for salvation the faithful should particularly recall, and frequently reflect, that it is God who assumed human flesh; that the manner in which He became man exceeds our comprehension, not to say our powers of expression; and finally, that He vouchsafed to become man in order that we men might be born again as children of God. When to these subjects they shall have given mature consideration, let them, in the humility of faith, believe and adore all the mysteries contained in this Article, and not indulge a curious inquisitiveness by investigating and scrutinising them -- an attempt scarcely ever unattended with danger.

Second Part Of This Article: "Born Of The Virgin Mary"
These words comprise another part of this Article. In its exposition the pastor should exercise considerable diligence, because the faithful are bound to believe that Jesus the Lord was not only conceived by the power of the Holy Ghost, but was also born of the Virgin Mary. The words of the Angel who first announced the happy tidings to the world declare with what joy and delight of soul this mystery of our faith should be meditated upon. Behold, said the Angel, I bring you good tidings of great joy" that shall be to all the people. The same sentiments are clearly conveyed in the song chanted by the heavenly host: Glory to God in the highest; and on earth peace to men of good will. Then began the fulfilment of the splendid promise made by God to Abraham" that in his seed all the nations of the earth should one day be blessed; for Mary" whom we truly proclaim and venerate as Mother of God, because she brought forth Him who is at once God and man, was descended from King David.

The Nativity Of Christ Transcends The Order Of Nature
But as the Conception itself transcends the order of nature, so also the birth of our Lord presents to our contemplation nothing but what is divine.

Besides, what is admirable beyond the power of thoughts or words to express, He is born of His Mother without any diminution of her maternal virginity, just as He afterwards went forth from the sepulchre while it was closed and sealed, and entered the room in which His disciples were assembled, the doors being shut; or, not to depart from every­day examples, just as the rays of the sun penetrate without breaking or injuring in the least the solid substance of glass, so after a like but more exalted manner did Jesus Christ come forth from His mother's womb without injury to her maternal virginity. This immaculate and perpetual virginity forms, therefore, the just theme of our eulogy. Such was the work of the Holy Ghost, who at the Conception and birth of the Son so favoured the Virgin Mother as to impart to her fecundity while preserving inviolate her perpetual virginity.

Christ Compared to Adam, Mary to Eve
The Apostle sometimes calls Jesus Christ the second Adam, and compares Him to the first Adam; for as in the first all men die, so in the second all are made alive: and as in the natural order Adam was the father of the human race, so in the supernatural order Christ is The author of grace and of glory.

The Virgin Mother we may also compare to Eve, making the second Eve, that is, Mary, correspond to the first, as we have already shown that the second Adam, that is, Christ, corresponds to the first Adam. By believing the serpent, Eve brought malediction and death on mankind, and Mary, by believing the Angel, became the instrument of The divine goodness in bringing life and benediction to the human race. From Eve we are born children of wrath; from Mary we have received Jesus Christ, and through Him are regenerated children of grace. To Eve it was said: In sorrow shalt thou bring forth children. Mary was exempt from this law, for preserving her virginal integrity inviolate she brought forth Jesus the Son of God without experiencing, as we have already said, any sense of pain.

Types and Prophecies of the Conception and Nativity
The mysteries of this admirable Conception and Nativity being, therefore, so great and so numerous, it accorded with the plan of divine Providence to signify them by many types and prophecies. Hence the holy Fathers understood many things which we meet in the Sacred Scriptures to refer to these mysteries, particularly that gate of the sanctuary which Ezechiel saw closed; the stone cut out of the mountain without hands, which became a great mountain and filled the universe, of which we read in Daniel; the rod of Aaron, which alone budded of all the rods of the princes of Israel; and the bush which Moses saw burr without being consumed.'

The holy Evangelist describes in detail the history of the birth of Christ; but, as the pastor can easily recur to the Sacred Volume, it is unnecessary for us to say more on the subject.

Lessons which this Article Teaches
The pastor should labor to impress deeply on the minds and hearts of the faithful these mysteries, which were written for our learning; first, that by the commemoration of so great a benefit they may make some return of gratitude to God, its author, and next, in order to place before their eyes, as a model for imitation, this striking and singular example of humility.

Humility And Poverty Of Christ
What can be more useful, what better calculated to subdue the pride and haughtiness of the human heart, than to reflect frequently that God humbles Himself in such a manner as to assume our frailty and weakness, in order to communicate to us His glory; that God becomes man, and that He at whose nod, to use the words of Scripture, the pillars of heaven tremble and are affrighted bows His supreme and infinite majesty to minister to man; that He whom the Angels adore in heaven is born on earth ! When such is the goodness of God towards us, what, I ask, should we not do to testify our obedience to His will? With what willingness and alacrity should we not love, embrace, and perform all the duties of humility ?

The faithful should also consider the salutary lessons which Christ at His birth teaches before He begins to speak. He is born in poverty; He is born a stranger under a roof not His own; He is born in a lonely crib; He is born in the depth of winter ! For St. Luke writes as follows: And it came to pass, that when they were there, her days were accomplished, that she should be delivered. And she brought forth her first­born, and wrapped him up in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. Could the Evangelist have described under more humble terms the majesty and glory that filled the heavens and the earth ? He does not say, there was no room in the inn, but there was no room for him who says, the world is mine, and the fullness thereof. As another Evangelist has expressed it: He came unto his own, and his own received him not.

Elevation And Dignity Of Man
When the faithful have placed these things before their eyes, let them also reflect that God condescended to assume the lowliness and frailty of our flesh in order to exalt man to the highest degree of dignity. This single reflection, that He who is true and perfect God became man, supplies sufficient proof of the exalted dignity conferred on the human race by the divine bounty; since we may now glory that the Son of God is bone of our bone, and flesh of our flesh, a privilege not given to Angels, for nowhere, says the Apostle, doth he take hold of the Angels: but of the seed of Abraham he taketh hold.

Duty Of Spiritual Nativity
We must also take care lest to our great injury it should happen that just as there was no room for Him in the inn at Bethlehem, in which to be born, so likewise now, after He has been born in the flesh, He should find no room in our hearts in which to be born spiritually. For since He is most desirous of our salvation, this spiritual birth is the object of His most earnest solicitude.

As, then, by the power of the Holy Ghost, and in a manner superior to the order of nature, He was made man and was born, was holy and even holiness itself, so does it become our duty to be born, not of blood, nor of the will of the flesh, but of God; to walk as new creatures in newness of spirit, and to preserve that holiness and purity of soul which so much becomes men regenerated by the Spirit of God. Thus shall we reflect some faint image of the holy Conception and Nativity of the Son of God, which are the objects of our firm faith, and believing which we revere and adore the wisdom of God in a mystery which is hidden.

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