Editor: Rev. Fr. Courtney Edward Krier
October 8, 2016 ~ St Bridget, opn!
1. Baptism: Means of Salvation (89)
2. Twenty-first Sunday after Pentecost
3. Saint Denis
4. Christ in the Home (63)
5. Articles and notices
Dear Reader:
This month Holy Mother Church celebrates the victory at Lepanto through the Rosary. The faithful heeded the request of Pope St Pius V to pray the Rosary and Our Lady interceded with her Divine Son to obtain the victory needed to break the Mohammedan control of the Mediterranean Sea. The Mohammedan religion is completely opposed to the Catholic Faith and there can be no compromise—as one sees apostate Europe being conquered by the Mohammedans it is a warning for other non-Catholic nations like the United States to realize the threat. Eastern Europe, which suffered many years under the yoke of the Mohammedans, seems to be alone in rejecting any opening of a door to these heathens. You don’t invite an assassin in your home however much he protests he will not kill you. As Our Lady appeared at Fatima, it is providential to remind us that she still sees the threat from the Mohammedans and a call to pray for the conversion of these people who have good will to the true Catholic Faith (as is known the Conciliar Church no longer believes in converting but wants to erroneously call them “peace-loving” and “worshippers of the true God”). The 99th anniversary of the Miracle of the Sun is celebrated onOctober 13.
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
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Baptism
Means of Salvation
Sacrament of Baptism
Summary of Church Teaching Concerning Baptism
§ 4. The Necessity of Baptism
1. Necessity of Baptism for Salvation
Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception, for salvation. (De fide.)
The Council of Trent declared against the Reformers, whose idea of justification led them to deny it, the necessity of Baptism for salvation: Si quis dixerit, baptismum liberum esse, hoc est non necessarium ad salutem, A.S. [If anyone shall say that baptism is optional, that is, not necessary for salvation: let him be anathema] D 861. Cf. D 791. As to the moment of the beginning of the baptismal obligation, the Council of Trent declared that after the promulgation of the Gospel (post Evangelium promulgatum) there could be no justification without Baptism or the desire for the same. D 796. The necessity of Baptism for salvation is, according to John 3, 5 and Mk. 16, 16, a necessity of means (necessitas medii), and, according to Mt. 28, 19, also a necessity of precept (necessitas praecepti). The necessity of means does not derive from the intrinsic nature of the Sacrament itself, but from the designation of Baptism as an indispensable means of salvation by a positive ordinance of God. In special circumstances the actual use of the prescribed means can be dispensed with (hypothetical necessity).
Tradition, in view of John 3, 5, strongly stresses the necessity of Baptism for salvation. Tertullian, invoking these words, observes: “It is determined by law that nobody can be saved without baptism” (De bapt. 12, 1). Cf. Pastor Hermac, Sim. IX 16.
2. Substitutes for Sacramental Baptism
In case of emergency Baptism by water can be replaced by Baptism of desire or Baptism by blood. (Sent, fidei prox.)
a) Baptism of desire (Baptismus flaminis sive Spiritus Sancti)
Baptism of desire is the explicit or implicit desire for sacramental baptism (votum baptismi) associated with perfect contrition (contrition based on charity).
The Council of Trent teaches that justification from original sin is not possible ” without the washing unto regeneration or the desire for the same” (sine lavacro regenerationis aut eius voto). D 796. Cf. D 847, 388, 413.
According to the teaching of Holy Writ, perfect love possesses justifying power. Luke 7, 47: “Many sins are forgiven her because she hath loved much.” John 14, 21: ” He that loveth me shall be loved of my Father: and I will love him and will manifest myself to him.” Luke 23, 43: ” This day thou shalt be with me in Paradise.”
The chief witnesses from Tradition are St. Ambrose and St. Augustine. In the funeral oration on the Emperor Valentine II, who died without Baptism, St. Ambrose says: “Should he not acquire the grace for which he longed? Certainly: As he desired it, he has attained it . . . His pious desire has absolved him ” (De obitu Valent. 51, 53). St. Augustine declared: ” I find that not only suffering for the sake of Christ can replace that which is lacking in Baptism, but also faith and conversion of the heart (fidem conversionemque cordis), if perhaps the shortness of the time does not permit the celebration of the mystery of Baptism ” (De bapt. IV 22, 29). In the period of early Scholasticism St. Bernard of Clairvaux (Ep. 77 c. 2 n. 6-9), Hugo of St. Victor (De sacr. II 6, 7) and the Summa Sententiarum (V 5) defended the possibility of Baptism of desire against Peter Abelard. Cf S. th. III 68, 2.
Baptism of desire works ex opere operands. It bestows Sanctifying Grace, which remits original sin, all actual sins, and the eternal punishments for sin. Venial sins and temporal punishments for sin are remitted according to the intensity of the subjective disposition. The baptismal character is not imprinted, nor is it the gateway to the other sacraments.
b) Baptism of blood (baptismus sanguinis)
Baptism of blood signifies martyrdom of an unbaptised person, that is, the patient bearing of a violent death or of an assault which of its nature leads to death, by reason of one’s confession of the Christian faith, or one’s practice of Christian virtue.
Jesus Himself attests the justifying power of martyrdom. Mt. 10, 32: “Every one therefore that shall confess me before men, I will also confess him before my Father who is in Heaven.” Mt. 10, 39 (16, 25): “He that findeth his life shall lose it: and he that shall lose his life for me shall find it.” John 12, 25: ” He that hateth his life in this world keepeth it unto life eternal.”
From the beginning the Fathers regarded martyrdom as a substitute for Baptism. Tertullian calls it “blood Baptism” (lavacrum sanguinis) and ascribes to it the effect of “taking the place of the baptismal bath if it was not received, and restoring that which was lost” (De bapt. 16). According to St. Cyprian, the catechumens who suffer martyrdom receive “the glorious and most sublime
blood-Baptism” (Ep. 73, 22). Cf. Augustine, De civ. Dei XIII 7.
As, according to the testimony of Tradition and of the Church Liturgy (cf. Feast of the Innocents), young children can also receive blood-Baptism, blood-Baptism operates not merely ex opere operantis as does Baptism of desire, but since it is an objective confession of Faith it operates also quasi ex opere operato. It confers the grace of justification, and when proper dispositions are present, also the remission of all venial sins and temporal punishments. St. Augustine says: ” It is an affront to a martyr to pray for him; we should rather recommend ourselves to his prayers ” (Sermo 159, 1). Baptism by blood does not confer the baptismal character. Cf. S. th. III 66, 11 and 12.
§ 5. The Minister of Baptism
1. Person of the Minister
Baptism can be validly administered by anyone. (De fide.)
The Fourth Lateran Council (121 5) teaches that Baptism is available unto salvation no matter by whom it is administered provided that it is correctly administered according to the form laid down by the Church: “Sacramentum baptismi . . . in forma Ecclesiae a quocumque rite collatum proficit ad salutem.” D 430. The Decretum pro Armenis (1439) explains this in more detail: “The minister of this Sacrament is the priest (sacerdos=bishop and presbyter) whose official function it is to baptise. In case of necessity, however, not merely the priest or the deacon, but also a layman, even a woman, yea even a pagan or a heretic can baptise, provided he adheres to the form of the Church, and has the intention of doing what the Church does.” D 696.
The mandate to baptise in Mt. 28, 19 is addressed to the Apostles and to their successors, the bishops. According to the testimony of Holy Writ, however, already the Apostles transferred the full power to baptise to others. Cf. Acts 10, 48: “He (Peter) commanded them to be baptised in the name of the Lord Jesus Christ.” 1 Cor. 1, 17: “Christ sent me not to baptise, but to preach the gospel.” According to Acts 8, 38 (cf. 8, 12), Philip the Deacon administered Baptism.
In the early Church the administration of Baptism was regarded as a privilege of the bishop. St. Ignatius of Antioch says: “Without the bishop it is not allowed to baptise or to celebrate the agape” (Symyrn. 8, 2). Tertullian names side by side with the bishop and in subordination to him, also the priests and the deacons as regular ministers of Baptism. In case of necessity he also admits that the (baptised) laity, but only men, can administer Baptism. He prohibits women from baptising. (De bapt. 17.) Later witnesses for the permissibility of lay-Baptism in case of emergency are the Synods of Elvira (can. 38; D 52 d), St. Jerome (Dial. c. Lucif. 9), St. Augustine (Contra ep. Parm. II 13, 29). Express testimonies for the permissibility of Baptism by women are first found only in
the Middle Ages. (Urban II, Ep. 271.)
The validity of Baptism by heretics was taught by Pope St. Stephen I. He appealed to Tradition, against Bishop St. Cyprian of Carthage (D 46; nihil innovetur, nisi quod traditum est [nothing shall be innovated, unless what is already tradition]). It was defended also by St. Augustine against the Donatists. The Council of Trent declared it as a dogma. D 860. The admission of the validity of Baptism administered by an unbaptised person was made only in the decline of the Patristic era. St. Augustine did not venture any decision on it (Contra ep. Parm. II 13, 30). A Synod at Compiegne in the year 757, and Pope Nicholas I (866) admitted the validity of Baptism administered by an unbaptised person. D 335.
The intrinsic reason for the validity of Baptism administered by anybody lies in the fact that Baptism is necessary for salvation. Cf. S. th. III 67, 3-5.
2. Rite of Administration
The administration of solemn Baptism is reserved to the members of the hierarchy. The regular ministers of solemn Baptism are bishops and parish priests. An extraordinary minister is the deacon (with permission of the Ordinary or of the Parish Priest). CIC 738, Par. 1, 741. Laymen administering Baptism may perform only those sacramental rites which are necessary for validity. CIC 759.
§ 6 The Recipient of Baptism
Baptism can be received by any person in the wayfaring state who is not already baptised. (De fide.)
The Baptism “for the dead” in 1 Cor. 15, 29 (“Otherwise, what shall they do who are baptised for the dead if the dead rise not again at all? Why are they then baptised for them?”) was not a Baptism administered to the dead, but either a representative Baptism (vicarious Baptism) for unbaptised deceased for whom it was sought to acquire baptismal grace subsequently or a Baptism or a Baptism-like ablution ceremony, by which it was believed that one could be of avail to the dead by making intercession for them, on the analogy of the Jewish prayer of intercession for the dead (2 Mach. 12, 42 et seq.). In virtue of this passage from St. Paul’s epistle, various Old-Christian sects, such as the Cerinthians and the Marcionites, undertook representative Baptism for the dead. Baptisms were also solemnised in which the dead were baptised. The Synods of Hippo (393) and Carthage (397) opposed such Baptisms.
1. Adults
In the case of adults, an habitual desire, at least, to receive Baptism is requisite for the valid reception of Baptism. D 411. The worthy reception of the Sacrament demands an inner disposition, which must comprehend at least faith and sorrow for sins committed. (D 798.) Holy Writ expressly demands faith as preparation for Baptism (Mk. 16, 16: “He that believeth and is baptised shall be saved”; Mt. 28, 19; Acts 2, 41; 8, 12 et seq.; 8, 37) and sorrow for sins committed (Acts 2, 38; “Do penance and be baptised every one of you”; 3, 19). The Early Christian preparation for Baptism consisted principally in instruction in Christian doctrine and in penitential practices.
2. Young Children
The Baptism of young children is valid and licit. (De fide.)
The Council of Trent, against the Rebaptisers (Anabaptists), rejected the custom of repeating Baptism after the attaining of the use of reason, and approved of the Baptism of infants: Si quis dixerit, parvulos . . . esse rebaptisandos aut praestare omitti eorum baptisma, quam eos non actu
proprio credentes baptizari in sola fide Ecclesiae, A.S. [If anyone shall say that infants, . . . are to be rebaptized, or that it is better that their baptism be omitted than that they, while not believing, by their own act be baptized in the faith of the Church alone: let him be anathema. D 869, cf. D 791.
The Reformers, influenced by Christian tradition, retained the Baptism of children although it is not compatible with their notion of a Sacrament. Luther sought to remove the difficulty with the assumption that infants were, in the moment of Baptism, endowed with the ability to make an act of justifying, fiducial faith in a miraculous manner. According to Catholic teaching, faith, as it is not the effective cause of justification, but merely an act of disposition, need not be present. The faith which the infants lack is, according to the teaching of St. Augustine and the Schoolmen, replaced by the faith of the Church. S. th. III 68, 9 ad 2.
In recent times K. Barth has raised exegetic and material objections to the practice of child-Baptism and demanded that the present practice of child-Baptism should be replaced by a Baptism involving responsibility on the part of the person being baptised.
The validity of child-Baptism cannot be proved with absolute certainty from Holy Writ, but it can be indicated with a high degree of probability When St. Paul (i Cor. I, 16) and the Acts of the Apostles (16, 15. 33; 18, 8: cf. 11, 14) repeatedly speak of the Baptism of a whole “household,” then any children present in the family are included, all the more so because circumcision, which was replaced by Christian Baptism (Col. 2, 11: “circumcision of Christ”), and the late Jewish Baptism of proselytes were performed on children. According to Acts 2, 38 et seq., the promise of the communication of the Spirit, which is effected through Baptism, is meant not merely for the adherents of Peter, but also for their children. The word children may also indeed be understood to include posterity in a wider sense. The possibility of the Baptism of children flows from the objective efficacy of the Sacraments, from God’s general wish for salvation (1 Tim. 2, 4), in which also infants are included (Mt. 19, 14), and from the necessity for salvation of Baptism (John 3, 5).
1 Cor. 7, 14 is not an argument against the Baptism of children.
The fact that St. Paul called the children of Christian families “holy” no more proves that they did not require Baptism, than the “sanctification” of a non-Christian marriage partner by a Christian proves that the former on his conversion to Christianity need not be baptised. Christian tradition knows nothing of unbaptised members of the Church. The concept “holy” must be understood in the wider sense of external purity.
From the Martyrium Polycarpi (9, 3: “86 years I have served Him”) it follows that Polycarp was baptised about the year 70 while a child. It is apparent from the First Apologia of St. Justin (15, 6) that the men and women of 60 and 70 years of age mentioned therein, “who were disciples of Christ from childhood” were baptised between the years 85 and 95, as children. Child-Baptism as a Church practice is directly attested to by St. Irenaeus (Adv. haer. II, 22, 4), Tertullian (De bapt. 18), St. Hippolitus of Rome (Traditio apostolica); Origen (In Lev. hom. 8, 3; Comm. in Rom. 5, 9); St. Cyprian (Ep. 64, 2) and old Christian grave inscriptions from the 3rd century. Origen establishes the validity of the practice of child-Baptism by reason of the presence of original sin, and traces it back to the Apostles. A Carthaginian Synod under St. Cyprian (251 or 253) disapproved the postponement of Baptism of the newly-born to the eighth year after birth, on the ground that “God’s mercy and grace should be refused to no born man.” After the 4th century an abuse arose, notably in the East, of postponing Baptism to maturity or even to the end of life. St. Gregory Nazienzus recommends, as a rule, an age of about three years (Or. 40, 28). Through the clear knowledge of the nature of original sin gained in the Pelagian dispute, and of the necessity of Baptism for salvation, the practice of the Baptism of children was strongly promoted.
It follows from the validity of child-Baptism that baptised infants are full members of the Church, and that, after attaining the use of reason, they are obliged to fulfil the baptismal vows taken on their behalf by their godparents. The teaching of Erasmus of Rotterdam, that children after the attaining of the use of reason should freely decide whether they wish to recognise the baptismal obligations or not, was rejected by the Council of Trent. D 870. According to God’s positive ordinance, every human being, for the attaining of his supernatural destination, is directed to become a member of the Church of Christ by Baptism. For the sake of his eternal salvation he must assume the obligations of Christian belief and Christian morality which flow from Baptism.
(To be continued)
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Twenty-first Sunday after Pentecost
Benedict Baur, O.S.B.
Our debt of gratitude to God
1. “The kingdom of heaven is likened to a king who would take an account of his servants. And when he had begun to take the account, one was brought to him that owed him ten thousand talents” (Gospel). We ourselves are this debtor.
2. “One was brought to him that owed him ten thousand talents.” The poor man was unable to repay such a great debt. In this servant we see ourselves. We owe the Lord a debt that we can never pay. We are indebted to Him for our creation, for God preferred us to so many others whom He might have created but did not. We are indebted to Him for the grace of preservation on the earth; He could allow us to sink back into nothingness if He willed. We are indebted to Him for our body and our soul, for our powers and abilities, our health, our life, and for whatever good we possess. We are indebted to Him for the gift of His divine Son, for the grace of salvation, for our dignity as children of God, for the grace of sharing in the life of God already here on earth and eventually in eternity, and for the glorification of our bodies and souls. To Him we owe the grace of union with Christ the vine, the grace of membership in the Church, the gift of faith. We are indebted to Him for the Church, the sacraments, the Mass and Holy Communion. Through God’s generosity we participate in the good works of the other members of the Church, in the intercession of the blessed in heaven, in the meritorious works of the Blessed Mother. We are indebted to Him for the innumerable graces which we receive daily, which help us to resist sin and the temptations of the devil. We owe to Him the countless inspirations and enlightenments which cause us to perform acts of virtue. We are His debtors for any progress we have made in grace and virtue. If we are priests or religious, we are indebted to Him above all for the precious grace of our vocation, which has preserved us from so many dangers and temptations and which has permitted us to spend so much time in prayer and in union with God. Our debt to God our Savior is indeed great. Ten thousand talents hardly describes the amount of our indebtedness to God.
“Have patience with me, and I will pay thee all” (Gospel). Is it possible that we can repay God in full for all His graces? Yes, indeed, we shall make full payment through the Holy Sacrifice of the Mass. The Mass is essentially a “eucharist,” a sacrifice of thanksgiving, a payment for a debt of gratitude. In that sacrifice we take the “spotless host,” Christ, the lamb of the sacrifice, in our hands and offer Him up to His Father. Since our own prayers of thanksgiving are so feeble, we take this host, this body of Jesus, this blood of the Redeemer, and offer it to heaven, an infinite prayer of thanksgiving. “Vouchsafe to look upon them with a gracious and tranquil countenance and to accept them [our gifts] even as thou wert pleased to accept the offerings of Thy just servant Abel.” “Through Him, and with Him, and in Him is to Thee, God the Father Almighty, in the unity of the Holy Ghost, all honor and glory” (Canon of the Mass). The Mass is a perfect sacrifice of thanksgiving. As often as the Church offers this sacrifice, all her children offer it with her in payment for their debt of gratitude, which we hope to satisfy “through Christ our Lord.” “Have patience with me, and I will pay thee all.”
3. “Have patience with me, and I will pay thee all,” is the petition of the Church through her liturgy. She will make this payment through the Holy Eucharist, the sacrifice of thanksgiving. “Let us give thanks to the Lord our God” (let us celebrate the Eucharist), says Holy Mother the Church; and we answer, “It is meet and just.” The Church, through the mouth of her priest, confirms our assertion, “It is truly meet and just, right and profitable for us at all times and in all places to give thanks to Thee, 0 holy Lord, the Father Almighty and everlasting God, through Christ our Lord.” In these words of the Preface the prayer of praise and thanksgiving of the oldest Christian liturgy is preserved and in it is expressed the spirit of the sacrificing Church in its earliest form. By participating in the Mass we acquire the spirit of the Church and apply that spirit to our daily lives. Our life should not be a life devoted primarily to seeking things from God, but rather to offering Him acts of thanksgiving, adoration, and praise. Our life should be one continual hymn of praise. “We praise Thee; we bless Thee; we adore Thee; we glorify Thee. We give Thee thanks for Thy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord Jesus Christ, the only begotten Son. . . . For Thou alone art holy, Thou alone art the Lord, Thou alone, 0 Jesus Christ, art most high, together with the Holy Ghost, in the glory of God the Father” (Gloria).
“Prayers are few enough, but prayers of thanksgiving are still more rare” (W. Faber). Daily men send thousands of Our Fathers and Hail Marys up to heaven, but they are directed chiefly to obtain favors or to escape difficulties. If these petitioners receive their requests, do they offer up prayers of thanksgiving? “Were not ten made clean? And where are the nine? There is no one found to return and give glory to God but this stranger” (Luke 17:17 f.). This complaint of the Lord could very well be applied to us Christians also. We are so sparing in our thanks because our love is so meager. Gratitude is so much a work of love that we shall spend our whole eternity giving thanks to God as we gaze upon Him and love Him eternally. Here on earth our Holy Mother the Church renders thanks to God in the Holy Sacrifice of the Mass. We should join her in this spirit.
PRAYER
Watch over Thy household, we beseech Thee, O Lord, with continual mercy, that through Thy protection it may be freed from all adversities and be devoted to good works. Through Christ our Lord. Amen.
Our guilt and atonement
1. “The kingdom of heaven is likened to a king who would take an account of his servants. And when he had begun to take the account, one was brought to him that owed him ten thousand talents” (Gospel). The liturgy has us in mind when it speaks of the debtor who owed ten thousand talents.
2. “One was brought to him that owed him ten thousand talents,” that is, an immense sum of money. Such an immense debt we owe to God because of our sins; for even one mortal sin far surpasses such a debt to God. A single mortal sin is such a heinous offense against God that man could never make satisfaction for it. Even the severest and most excruciating penance could not satisfy for such a sin. The gravity of an offense is always measured by the dignity of the one offended. Sin is an offense of infinite gravity because the infinite God is the one who is offended. How can man, who is finite, make amends for an offense against the infinite majesty of God? It is absolutely impossible for a sinner himself to make reparation for the injury he has done through his sin. Not even the merits and satisfactions of all the men who have ever lived could make amends for one single sin. We who are sinners are, then, debtors who owe to God a debt of ten thousand talents. We have contracted an immense debt with God through original sin and through our personal sins, through our violations of the laws of God and the Church in thought, word, and deed.
“Have patience with me, and I will pay thee all” (Gospel). We can pay our debt to God, however, by making use of the merits and satisfactions of Christ our Savior. He who is both God and man is alone capable of paying our debt to God. This debt He has paid through His suffering and death. Through baptism He has united us with His sufferings and death so that they become ours, “just as if we ourselves had suffered and died” (St. Thomas Aquinas). Daily during the Holy Sacrifice of the Mass we can offer the sufferings and death of Christ for our sins. We can offer His merits, His satisfactions, His precious blood to the Father as full payment for the debt that we owe. The Mass is a propitiatory sacrifice. “Receive, 0 holy Father, almighty and eternal God, this spotless host, which I thine unworthy servant offer unto Thee, my living and true God, for my countless sins, offenses, and negligences” (prayer at the Offertory). “Graciously receive, 0 Lord, the sacrifices with which Thou hast willed that Thou shouldst be appeased and our salvation by Thy powerful mercy be restored” (Secreta). “Lord, Thou has been our refuge from generation to generation” (Gradual). The Lord, in His bloody death on the cross and in the unbloody sacrifice on the altar, is our refuge. Through the celebration of the Mass, God is reconciled and grace and forgiveness are given even for the greatest crime (Council of Trent, Sess. XXII, chap. 2). We can, then, with full confidence cry out, “Have patience with me, and I will pay thee all.” I will give the full satisfaction for my sins through the Holy Sacrifice of the Mass.
3. “Have patience with me, and I will pay thee all,” through the merits of Jesus Christ, which are offered to Thee in the Holy Sacrifice of the Mass. However, the merits of Christ can supply for our defects only to the extent that we unite ourselves with His intentions, and only if we are resolved to amend our lives and to do penance for our sins. By His death on the cross the Lord has made satisfaction for our sins; but this fact does not free us from the obligation of doing penance ourselves. At the Holy Sacrifice we can claim the merits of Christ as our own only if we ourselves practice penance and offer good works to God. If we do this we can be assured that the Father will forgive us our sins.
But that we be forgiven, a second condition is laid down. “Forgive us our trespasses as we forgive those who trespass against us.” If we are unwilling to forgive our fellow servants, the Lord will say to us when we are called upon to give an account: “Thou wicked servant, I forgave thee all the debt, because thou besoughtest me. Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee? And his lord, being angry, delivered him to the torturers, until he paid all the debt. So shall My heavenly Father do to you if you forgive not everyone his brother from your hearts” (Gospel). We may obtain forgiveness for our sins through the Holy Sacrifice of the Mass only if we are prepared to forgive “everyone his brother from [his] heart.”
PRAYER
Graciously receive, O Lord, the sacrifices with which Thou hast willed that Thou shouldst be appeased and our salvation by Thy powerful mercy be restored. Through Christ our Lord. Amen.
OCTOBER 9
ST DIONYSIUS THE AREOPAGITE (FIRST CENTURY)
WHILE St Paul, having had to leave Berea, was waiting at Athens for Silas and Timothy, “his spirit was stirred within him, seeing the city wholly given to idolatry”. He therefore went into the market-place and the Jewish syn
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