"Not by the conversion of the Godhead into the flesh, but by the taking of the Manhood unto God, "One altogether, not by the confusion of substance, but by Unity of Person,

"For, as the reasonable soul and the flesh is one man, so God and Man is One Christ,

"Who suffered for our salvation, descended into hell; rose again the third day from the dead.

"He ascended into Heaven; He sitteth at the Right Hand of God the Father Almighty, from thence He shall come to judge the living and the dead;

"At Whose coming all men shall rise again with their bodies, and shall give an account of their own works,

"And they that shall have done good, shall go into Life Everlasting and they that have done evil into everlasting fire.

"This is the Catholic Faith, which, except a man believe faithfully and steadfastly, he cannot be saved. "Glory be to the Father, and to the Son, and to the Holy Ghost,

"As it was in the beginning, is now, and ever shall be, World without end. Amen."

Not once throughout these clear, strong statements, which, combined, form the celebrated Creed of St. Athanasius, can be detected the most remote reference to the doctrine which sets forth the "Real Presence" of Jesus Christ, true God and true Man on our earthly Altars, under the appearance of Bread and Wine.

Surely if ever it could or should be with fitting truth and dignity placed before human minds and hearts for

acceptance, it would be in the promulgation of this world-famous and Church-famous Creed; because this Creed deals so trenchantly with the Divine Person, and the two Natures in Christ Jesus, the Divine and the Human, and yet not one syllable of such belief is taught or inculcated therein. I argued "If this Creed be genuine, the Dogma of Transubstantiation, or the 'Real Presence' should find its privileged place, and rank very clearly and brilliantly among the many declarations contained in this Creed." But it does not.

One declaration states-"Now the right Faith is this, that we believe and confess that our Lord Jesus Christ, the Son of God is both God and Man;" another, that "This is the Catholic Faith, which, except a man believe faithfully and steadfastly, he cannot be saved." But there is not one iota of reference directly or indirectly in these declarations to the "Real Presence."

A third declaration states, "Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ."

From that declaration to the last among the many points of belief it enumerates, there is not one solitary, not one isolated allusion to the dogma of the "Real Presence."

What other conclusions could I come to but that this doctrine is not "Necessary to everlasting salvation?" If it is, what, then, was Athanasius thinking of? and of what practical value is his "Creed," since it is so essentially incomplete?

Evidently Athanasius did not hold this doctrine, or deem it of such vital importance as to include it in his famous "Charter."

The last declaration reads "This is the Catholic Faith, which except a man believe faithfully and steadfastly, he cannot be saved."

"But I do believe it," I eagerly cried out. “I believe it faithfully and steadfastly. I believe every

word of it. I will be saved and that according to the requirements of this Creed, quite independently of my belief or non-belief in the 'Real Presence'" I added, placing my hand on the printed page of this Creed.

I then set before myself the NICENE CREED, hardly daring to hope that it would champion, even obscurely, the dogma of the "Real Presence."

In the year 325 A.D., the General Council of Nice was held, at which three hundred and eighteen Bishops were present. Its object was to crush Arius and his heresy. Arius denied the Divinity of the Word, and declared that Christ was not the Son of God, but merely a Man.`

In their condemnation of Arius, the Bishops determined to explain more fully the second Article of the "Apostles' Creed," which contains these words, "and in Jesus Christ our Lord." And they declared in Council-"We believe in One Lord, Jesus Christ, the only Begotten Son of God, born of the Father before all ages, God of God, Light of Light, true God of true God, begotten not made, consubstantial with the Father, by whom all things were made."

In the year 381 A.D. the first Council of Constantinople was held. Another addition was made to this Article, viz.-"We believe also, in the Holy Ghost the Lord and Life-giver, Who proceedeth from the Father and the Son, Who, together with the Father and the Son, is adored and Glorified, Who spoke by the Prophets."

This addition arose from the heresy of Maldonius, Bishop of Constantinople, who denied the Divinity of the Holy Ghost. Both he and his heresy were condemned at this Council.

Because of this condemnation by the Council of Constantinople and also because of the addition of the words of the condemnation of Maldonius' heresy, the Nicene Creed is also termed "The Creed of Constantinople." Among the "Creeds" it holds honoured place, so much so that in the Eastern Church, all seeking admission, were requested to recite this Creed as a testimony of their sincere belief.

About 450 A.D., in the same Eastern Church, the recitation of this Creed was introduced into the celebration of the Mass, which procedure was not adopted in the Western Churches until 1014 A.D., Benedict VIII., being Pope and the promulgator thereof.

However, it must be observed that for many years previous to 1014 A.D., its recitation in the Mass had been optional, but it was part and parcel of the Mass in Spain and in France at a very early date. It is not recited in the daily Mass of other countries as a rule, but only in that Mass celebrated on certain days, for instance, the Sunday Mass, the Masses celebrated on Feasts of Our Lord, on Feasts of the Apostles and Doctors of the Church, and also in the Masses of those countries where the laity is expected to attend in large numbers.

I mention these facts to give the reader some general idea of the importance attached to this particular Creed, and to notice in passing the shock I received, when, for the first time, the peculiarity of the position struck me. Now I was daily engaged in the celebration of the Most Holy Sacrifice of the Mass and frequently during the various other devotions I recited this Christian-World-adopted Creed, yet this Creed contains not even an accidental allusion to the keystone, to the very heart and source of the celebra

tion and ceremonial of which it was so conspicuous a part, viz., the "Real Presence" on the Altar.

To substantiate what I say I give here the full text of the Nicene Creed, which can be found in many of the Roman Catholic prayer books, and which are obtainable at the accustomed places, viz., Catholic Booksellers:

"I believe in one God, the Father Almighty, maker of Heaven and Earth, and all things visible and invisible.

"And in one Lord, Jesus Christ, the only begotten Son of God, 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 are made,

"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. (Here all kneel.)

"He was crucified also for us, suffered under Pontius Pilate, and was buried,

"And the third day He rose again according to the Scriptures, and ascended into Heaven; sitteth at the right Hand of the Father; and He is to come again with Glory, to judge both the living and the dead; of whose kingdom there shall be no end,

"And in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son, Who, together with the Father and the Son, is adored and glorified, Who spoke by the prophets;

"And one Holy Catholic and Apostolic Church. "I confess one baptism for the remission of sins. "And I expect the resurrection of the dead, and the life of the world to come. Amen."

In this time-honoured Charter and most direct lineal