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diff --git a/old/14553.txt b/old/14553.txt new file mode 100644 index 0000000..36612d4 --- /dev/null +++ b/old/14553.txt @@ -0,0 +1,9255 @@ +The Project Gutenberg EBook of Baltimore Catechism No. 3 (of 4), by Anonymous + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Baltimore Catechism No. 3 (of 4) + +Author: Anonymous + +Release Date: January 1, 2005 [EBook #14553] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK BALTIMORE CATECHISM NO. 3 (OF 4) *** + + + + +Produced by Dennis McCarthy + + + + + +A + +CATECHISM + +OF + +CHRISTIAN DOCTRINE + + + +PREPARED AND ENJOINED +BY ORDER OF THE +THIRD PLENARY COUNCIL OF BALTIMORE +(In Accordance with the New Canon Law) + + + +No. 3 + +{For Two Years' Course for Post-Confirmation Classes} + + + +SUPPLEMENTED BY +Rev. THOMAS L. KINKEAD +Author of "An Explanation of the Baltimore Catechism" + + +Published by Ecclesiastical Authority + + +NEW YORK, BOSTON, CINCINNATI, CHICAGO, SAN FRANCISCO +BENZIGER BROTHERS, INC. +PRINTERS TO THE HOLY APOSTOLIC SEE + + + + +Imprimatur: +JOHN CARDINAL McCLOSKEY, Archbishop of New York. +NEW YORK, April 6, 1885 + + +The Catechism ordered by the Third Plenary Council of Baltimore, having +been diligently compiled and examined, is hereby approved. ++ JAMES GIBBONS, Archbishop of Baltimore, Apostolic Delegate. +BALTIMORE, April 6, 1885. + + + +Nihil obstat: +REV. REMIGIUS LAFORT, S.T.L., Censor Librorum. + +Imprimatur: ++ MICHAEL AUGUSTINE, Archbishop of New York. +NEW YORK, February 21, 1901. + +Nihil obstat: +ARTHUR J. SCANLAN, S.T.D., Censor Librorum. + +Imprimatur: ++ PATRICK J. HAYES, D.D., Archbishop of New York. +NEW YORK, June 29, 1921. + + + + +{Transcriber's Note: This book is commonly known as "The Baltimore +Catechism No. 3" and is part of a four volume e-text collection. See +the author's note below for the background and purpose of the series. +This e-text collection is substantially based on files generously +provided by http://www.catholic.net/ with some missing material +transcribed and added for this release. Transcriber's notes in this +series are placed within braces, and usually prefixed "T.N.:".} + + + + +NOTE + + +These Catechisms of the Baltimore Series are arranged on a progressive +plan. No. 00 gives the Prayers and Acts to be learned before the study +of the Catechisms begins:--No. 0 contains one half the questions of No. +1; No. 1 half the questions of No. 2; No. 2 one-third the questions of +No. 3, and No. 4 (an Explanation of the Baltimore Catechism) furnishes +much additional information with copious explanations and examples. + +The same questions bear the same numbers throughout the series, and +their wording is identical. The different sizes of type make the +Catechisms more suitable to their respective grades, smaller children +usually requiring larger print. + +Apart from its educational advantages, the progressive plan aims at +lessening the expense in providing children with Catechisms, by +furnishing just what is necessary for each grade; it aims also at +encouraging the children to learn, by affording opportunity for +promotion from book to book. + +These Catechisms are intended to furnish a complete course of religious +instruction, when, used as follows: + +No. 00 for Prayer classes. +No. 0 for Confession classes and certain adults. +No. 1 for First Communion classes. +No. 2 for Confirmation classes. +No. 3 for two years' course for Post-Confirmation classes. +No. 4 for Teachers and Teachers' Training classes. + + + + + +PREFACE TO NO. 3 + +I have been requested by several priests to prepare an abridgment of the +"Explanation of the Baltimore Catechism" that would be suitable as a +classbook for children who have been confirmed or who have completed the +study of the Baltimore Catechism No. 2. The "Explanation" itself +contains more matter than some of these children can master and it costs +a little more than many of them can afford to pay. I have, therefore, +selected from the list given in the back of the "Explanation" a large +number of the more practical and important questions, to which I have +added others, with answers, as full, brief and simple as the matter will +permit. These questions and answers are added to those of the Baltimore +Catechism No. 2, but with such distinction in type that all may see they +are not a part of the Catechism prepared by the Council, but only a +development of its meaning. + +{T.N.: It is not practical below to mimic "such distinction in type" +that exists in the original book. To indicate the questions prepared by +the Council I have added in braces their corresponding numbers from +Baltimore Catechism No. 2. For example, question 130 below is question 1 +in Baltimore Catechism No. 2. Fr. Kinkead's supplemental questions lack +this double numbering.} + +Whenever questions on the same subject are repeated in the book their +object is to bring out some new point or to show their connection with +the subject-matter there explained. + +AUTHOR. + + + + +CONTENTS + + + + +PRAYERS. + +The Lord's Prayer +The Angelical Salutation +The Apostles' Creed +The Confiteor +An Act of Faith +An Act of Hope +An Act of Love +An Act of Contrition +The Blessing before Meals +Grace after Meals +The Manner in Which a Lay Person Is to Baptize in Case of Necessity + + +CATECHISM. + +Lesson FIRST--On the End of Man +Lesson SECOND--On God and His Perfections +Lesson THIRD--On the Unity and Trinity of God +Lesson FOURTH--On Creation +Lesson FIFTH--On Our First Parents and the Fall +Lesson SIXTH--On Sin and Its Kinds +Lesson SEVENTH--On the Incarnation and Redemption +Lesson EIGHTH--On Our Lord's Passion, Death, Resurrection and Ascension +Lesson NINTH--On the Holy Ghost and His Descent Upon the Apostles +Lesson TENTH--On the Effects of the Redemption +Lesson ELEVENTH--On the Church +Lesson TWELFTH--On the Attributes and Marks of the Church +Lesson THIRTEENTH--On the Sacraments in General +Lesson FOURTEENTH--On Baptism +Lesson FIFTEENTH--On Confirmation +Lesson SIXTEENTH--On the Gifts and Fruits of the Holy Ghost +Lesson SEVENTEENTH--On the Sacrament of Penance +Lesson EIGHTEENTH--On Contrition +Lesson NINETEENTH--On Confession +Lesson TWENTIETH--On the Manner of Making a Good Confession +Lesson TWENTY-FIRST--On Indulgences +Lesson TWENTY-SECOND--On the Holy Eucharist +Lesson TWENTY-THIRD--On the Ends for which the Holy Eucharist was + Instituted +Lesson TWENTY-FOURTH--On the Sacrifice of the Mass +Lesson TWENTY-FIFTH--On Extreme Unction and Holy Orders +Lesson TWENTY-SIXTH--On Matrimony +Lesson TWENTY-SEVENTH--On the Sacramentals +Lesson TWENTY-EIGHTH--On Prayer +Lesson TWENTY-NINTH--On the Commandments of God +Lesson THIRTIETH--On the First Commandment +Lesson THIRTY-FIRST--The First Commandment--On the Honor and Invocation + of the Saints +Lesson THIRTY-SECOND--From the Second to the Fourth Commandment +Lesson THIRTY-THIRD--From the Fourth to the Seventh Commandment +Lesson THIRTY-FOURTH--From the Seventh to the Tenth Commandment +Lesson THIRTY-FIFTH--On the First and Second Commandments of the Church +Lesson THIRTY-SIXTH--On the Third, Fourth, Fifth and Sixth Commandments + of the Church +Lesson THIRTY-SEVENTH--On the Last Judgment and Resurrection, Hell, + Purgatory and Heaven + + + + +Catechism of Christian Doctrine + + + +PRAYERS + + +The Lord's Prayer. + +Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come; +Thy will be done on earth as it is in heaven. Give us this day our daily +bread; and forgive us our trespasses as we forgive those who trespass +against us; and lead us not into temptation, but deliver us from evil. +Amen. + + +The Angelical Salutation. + +Hail Mary, full of grace! the Lord is with thee: blessed art thou +amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, +Mother of God, pray for us sinners, now and at the hour of our death. +Amen. + + +The Apostles' Creed. + +I believe in God, the Father Almighty, Creator of heaven and earth; and +in Jesus Christ, His only Son, our Lord; who was conceived by the Holy +Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was +crucified; died, and was buried. He descended into hell; the third day +He arose again from the dead; He ascended into heaven, sitteth at the +right hand of God, the Father Almighty; from thence He shall come to +judge the living and the dead. I believe in the Holy Ghost, the Holy +Catholic Church, the communion of Saints, the forgiveness of sins, the +resurrection of the body, and the life everlasting. Amen. + + +The Confiteor. + +I confess to Almighty God, to blessed Mary, ever Virgin, to blessed +Michael the Archangel, to blessed John the Baptist, to the holy Apostles +Peter and Paul, and to all the Saints, that I have sinned exceedingly in +thought, word and deed, through my fault, through my fault, through my +most grievous fault. Therefore, I beseech blessed Mary, ever Virgin, +blessed Michael the Archangel, blessed John the Baptist, the holy +Apostles Peter and Paul, and all the Saints, to pray to the Lord our God +for me. + +May the Almighty God have mercy on me, and forgive me my sins, and bring +me to everlasting life. Amen. + +May the Almighty and merciful Lord grant me pardon, absolution, and +remission of all my sins. Amen. + + +An Act of Faith. + +O my God! I firmly believe that Thou art one God in three Divine +persons, Father, Son, and Holy Ghost; I believe that Thy Divine Son +became man, and died for our sins, and that he will come to judge the +living and the dead. I believe these and all the truths which the Holy +Catholic Church teaches, because Thou hast revealed them, who canst +neither deceive nor be deceived. + + +An Act of Hope. + +O my God! relying on Thy infinite goodness and promises, I hope to +obtain pardon of my sins, the help of Thy grace, and life everlasting, +through the merits of Jesus Christ, my Lord and Redeemer. + + +An Act of Love. + +O my God! I love Thee above all things, with my whole heart and soul, +because Thou art all-good and worthy of all love. I love my neighbor as +myself for the love of Thee. I forgive all who have injured me, and ask +pardon of all whom I have injured. + + +An Act of Contrition. + +O my God! I am heartily sorry for having offended Thee, and I detest all +my sins, because I dread the loss of heaven and the pains of hell; but +most of all because they offend Thee, my God, who art all-good and +deserving of all my love. I firmly resolve, with the help of Thy grace, +to confess my sins, to do penance, and to amend my life. + + +The Blessing before Meals. + ++ Bless us, O Lord! and these Thy gifts, which we are about to receive +from Thy bounty, through Christ our Lord. Amen. + + +Grace after Meals. + ++ We give Thee thanks for all Thy benefits, O Almighty God, who livest +and reignest for ever; and may the souls of the faithful departed, +through the mercy of God, rest in peace. Amen. + + + +The Manner in which a Lay Person is to Baptize in Case of Necessity: + +Pour common water on the head or face of the person to be baptized and +say while pouring it: + +"I baptize thee in the name of the Father, and of the Son, and of the +Holy Ghost." + +N.B. Any person of either sex who has reached the use of reason can +baptize in case of necessity. + + + + +CATECHISM + + + +THE LORD'S PRAYER. + + +Q. 1. Say the Lord's Prayer. +A. Our Father, who art in heaven, hallowed be Thy name; Thy kingdom +come; Thy will be done on earth as it is in heaven. Give us this day our +daily bread; and forgive us our trespasses as we forgive those who +trespass against us; and lead us not into temptation, but deliver us +from evil. Amen. + +Q. 2. Who made the Lord's Prayer? +A. Our Lord Himself made the Lord's Prayer for the use of His disciples +and of all the faithful. + +Q. 3. Why is the "Our Father" the most excellent of all Prayers? +A. The "Our Father" is the most excellent of all prayers because Our +Lord Himself made it and because its petitions ask for all we can need +for soul or body. + +Q. 4. How is the Lord's Prayer divided? +A. The Lord's Prayer is divided into seven requests or petitions. Three +of these petitions refer to God's honor and glory, and the remaining +four to our corporeal or spiritual wants. + +Q. 5. Whom do we address as "Our Father" when we say the Lord's Prayer? +A. When we say "Our Father" in the Lord's Prayer we address Almighty +God, Father, Son and Holy Ghost united in the adorable Trinity. + +Q. 6. Why do we say "our" and not "my" Father? +A. We say "our" and not "my" Father to remind us that through our +creation and redemption, we are all members of the great human family of +which God is the Father; and that we should pray for and help one +another. + +Q. 7. Why do we call God Father? +A. We call God Father because He does for us what a good father should +do for his children. He gives us our existence; He protects us; He +provides for us and teaches us; and because the name of "Father" fills +us with love and reverence for him, and with confidence in Him. + +Q. 8. Why do we say "Who art in heaven" if God be everywhere? +A. We say "who art in heaven" to put us in mind (1) that heaven is our +true home for which we were created; (2) that in heaven we shall see God +face to face as He is; (3) that heaven is the place where God will be +for all eternity, with the blessed. + +Q. 9. What does "Hallowed be Thy Name" mean? +A. Hallowed means set apart for a holy or sacred use, and thus comes to +mean treated or praised as holy or sacred. "Thy name" means God Himself +and all relating to Him, and by this petition we ask that God may be +known, loved and served by all. + +Q. 10. What do we ask for in the petition: "Thy kingdom come"? +A. In the petition "Thy kingdom come" we ask (1) that God may reign in +the souls of all men by His grace, so that they may attain eternal +salvation; (2) that the true Church--Christ's kingdom--may spread upon +earth till all men embrace the true religion. + +Q. 11. Who do God's Will in heaven? +A. In heaven the Angels and Saints do God's Will perfectly. They never +disobey, or even wish to disobey Him. In the petition, "Thy Will be done +on earth as it is in heaven," we pray that all God's creatures may +imitate the Angels and Saints in heaven by never offending Him. + +Q. 12. What do we ask for by "our daily bread"? +A. In the petition for "our daily bread" we ask not merely for bread, +but for all that we need for the good of our body or soul. + +Q. 13. Why do we say "daily"? +A. We say "daily" to teach us that we are not to be avaricious but only +prudent in providing for our wants; and that we are to have great +confidence in the providence of God. + +Q. 14. What do "trespasses" mean? +A. "Trespasses" mean here injuries done or offenses given to another, +and when God is the person offended, "trespasses" mean sins. + +Q. 15. What do you mean by "forgive us our trespasses as we forgive +those who trespass against us"? +A. In this petition we declare to God that we have forgiven all who have +injured or offended us, and ask Him to reward us by pardoning our sins. + +Q. 16. When may we be said to forgive those who trespass against us? +A. We may be said to forgive our enemies when we act, and, as far as +possible, feel toward them as if they had never injured us. + +Q. 17. What is temptation? +A. A temptation is anything that incites, provokes, or urges us to +offend God. + +Q. 18. What is the best means of overcoming temptation? +A. The best means of overcoming temptation is to resist its very +beginning, by turning our attention from it; by praying for help to +resist it; and by doing the opposite of what we are tempted to do. + +Q. 19. Does God tempt us to sin? +A. God does not tempt us to sin; but He permits us to be tempted to try +our fidelity or punish our pride; and to give us an opportunity of +meriting rewards for ourselves by overcoming the temptations. + +Q. 20. Can we always resist temptation? +A. We can always resist temptation if we wish, for God always gives us +sufficient grace and never permits us to be tempted above our strength. + +Q. 21. Is it a sin to be tempted? +A. It is not a sin to be tempted, because we cannot prevent it. It is +sinful only to consent or yield to the temptation or needlessly expose +ourselves to it. + +Q. 22. From what do our temptations come? +A. Our temptations come either from the devil, our spiritual enemy, or +from the world; that is, the wicked persons, places, or things in the +world; or from the flesh; that is, our body with its strong passions and +evil inclinations. + +Q. 23. Should we seek temptation for the sake of overcoming it? +A. We must not expose ourselves to temptation, but, on the contrary, +carefully avoid it, yet resist it bravely when it assails us. + +Q. 24. From what evil do we ask to be delivered? +A. We ask to be delivered from every evil of body and mind, but +particularly to be delivered from sin, which is the greatest of all +evils. + +Q. 25. What does "Amen" mean? +A. "Amen" means so be it; and expresses a desire that the petition may +be granted. + +Q. 26. What does Christian mean? +A. A Christian is a baptized person who professes to believe all that +Christ has taught, and to do all that He has commanded as necessary for +our salvation. + + + +THE ANGELICAL SALUTATION. + + +Q. 27. Say the Angelical Salutation. +A. Hail Mary, full of grace! the Lord is with thee: blessed art thou +amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, +Mother of God, pray for us sinners, now and at the hour of our death. +Amen. + +Q. 28. What is a salutation? +A. A salutation is the customary words or actions by which the people of +a country greet one another. + +Q. 29. Why is this salutation called Angelical? +A. This salutation is called Angelical because it was given by an angel. + +Q. 30. What does "hail" mean? +A. "Hail" means, I wish you health. It is an exclamation of respectful +greeting. + +Q. 31. How is the "Hail Mary" divided? +A. The "Hail Mary" is divided into two parts. The first part, made by +the Angel Gabriel and St. Elizabeth, contains the praises of the Mother +of God; and the second part, added by the Church, begs her intercession +for sinners. + +Q. 32. Why is the "Hail Mary" usually placed after the Lord's Prayer? +A. The "Hail Mary" is usually placed after the Our Father because it is +an inspired prayer, the most excellent after the Lord's Prayer, and also +that the Blessed Mother may, by her powerful intercession, aid us in +obtaining what we ask. + +Q. 33. Who was St. Elizabeth? +A. St. Elizabeth was the mother of St. John the Baptist and the cousin +of the Blessed Virgin. + +Q. 34. What answer did the Blessed Virgin make to the words of St. +Elizabeth? +A. The Blessed Virgin answered St. Elizabeth in the words of the +beautiful Magnificat. + +Q. 35. What is the Magnificat? +A. The Magnificat is the splendid canticle or hymn in which the Blessed +Virgin praises God and returns Him thanks for the great things He has +done for her. It is usually sung at Vespers in the Church. + +Q. 36. Why do we address Mary as "full of grace"? +A. We address Mary as "full of grace" because she was never guilty of +the slightest sin; was endowed with every virtue, and blessed with a +constant increase of grace in her soul. + +Q. 37. Why do we say "the Lord is with thee"? +A. We say "the Lord is with thee," for besides being with her as He is +with all His creatures on account of His presence everywhere; and as He +is with the good on account of their virtue, He is with Mary in a very +special manner on account of her dignity as Mother of His Son. + +Q. 38. Why is Mary called "blessed amongst women"? +A. Mary is called "blessed amongst women" on account of her personal +holiness, her great dignity as Mother of God, and her freedom from +original sin. + +Q. 39. Why is Mary called "holy"? +A. Mary is called "holy" because one full of grace and endowed with +every virtue must be holy. + +Q. 40. Why do we need Mary's prayers at the hour of death? +A. We need Mary's prayers at the hour of death because at that time our +salvation is in greatest danger, and our spiritual enemies most anxious +to overcome us. + +Q. 41. Why do we say the "Hail Mary"? +A. We say the "Hail Mary" to put us in mind of the Incarnation, and to +show our devotion to the Mother of God, and our confidence in her +assistance. + +Q. 42. In what form of prayer is the "Hail Mary" most frequently +repeated? +A. The "Hail Mary" is most frequently repeated in the recitation of the +rosary or beads. + +Q. 43. What is the Angelus? +A. The Angelus is a prayer giving a brief history of the Incarnation. + +Q. 44. Say the Angelus. +A. The Angel of the Lord declared unto Mary. And she conceived of the +Holy Ghost. Hail Mary, &c. Behold the handmaid of the Lord. Be it done +unto me according to Thy Word. Hail Mary, &c. And the Word was made +flesh. And dwelt among us. Hail Mary, &c. Pray for us, O Holy Mother of +God! That we may be made worthy of the promises of Christ. + +Let us pray: + +Pour forth, we beseech Thee, O Lord, Thy grace into our hearts that we +to whom the Incarnation of Christ Thy Son was made known by the message +of an angel, may, by His Passion and cross, be brought to the glory of +His resurrection, through the same Christ Our Lord. Amen. + +Q. 45. At what time is the Angelus usually said? +A. The Angelus is said in the evening, it memory of the Incarnation; in +the morning, in memory of the Resurrection, and at noon in memory of the +Passion of Our Lord. + +Q. 46. What does "the Word was made flesh" mean in the Angelus? +A. "The Word" means the second person of the Blessed Trinity, and "made +flesh" means became man. + +Q. 47. What is the Litany of the Blessed Virgin? +A. The Litany is a form of prayer in which we address our Blessed Lady +by many beautiful titles, such as Mother of God, Virgin Most Pure, +Refuge of Sinners, &c., asking her after each to pray for us. + +Q. 48. Are there any other Litanies in use besides the Litany of the +Blessed Virgin? +A. Besides the Litany of the Blessed Virgin there are other Litanies in +use, especially the Litany of the Saints, the Litany of the Holy Name of +Jesus, the Litany of the Sacred Heart, &c. + + + +THE APOSTLES' CREED. + + +Q. 49. Say the Apostles' Creed. +A. I believe in God, the Father Almighty, Creator of heaven and earth; +and in Jesus Christ, His only Son, our Lord; who was conceived by the +Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was +crucified; died, and was buried. He descended into hell: the third day +He arose again from the dead: He ascended into heaven, sitteth at the +right hand of God, the Father Almighty; from thence He shall come to +judge the living and the dead. I believe in the Holy Ghost, the Holy +Catholic Church, the communion of Saints, the forgiveness of sins, the +resurrection of the body, and the life everlasting. Amen. + +Q. 50. What is a creed? +A. A creed is a summary or list of the chief truths we believe or +profess to believe. It is a compendium of doctrine. + +Q. 51. Why is this creed called the Apostles'? +A. This creed is called the Apostles' because it came down to us from +the Apostles, and also to distinguish it from longer creeds in use in +the Church, such as the Nicene Creed, which is said in the Mass; the +Athanasian Creed, which is said in the priests' divine Office, and the +Creed of Pope Pius IV, which is used on solemn occasions. + +Q. 52. Do all these creeds teach the same doctrines? +A. All these creeds teach the same doctrines, for the longer creeds are +only a fuller explanation of the truths contained in the Apostles' +Creed. + +Q. 53 Who were the Apostles? +A. The Apostles were the twelve men selected by Our Lord to be the first +bishops of His Church. + +Q. 54. How do you know the Apostles were bishops? +A. I know the Apostles were bishops because they could administer the +Sacraments of Confirmation and Holy Orders and make laws for the Church, +as we learn from Holy Scripture, and these powers belong to bishops +alone. + +Q. 55. Who were the disciples of Our Lord? +A. The disciples were the seventy-two chosen followers of Our Lord, whom +He sent to preach and perform good works in every city and place whither +He Himself was to come. The Apostles also are frequently called "the +disciples." + +Q. 56. Why did the Apostles leave us a creed? +A. The Apostles left us a creed that all who wished to become Christians +might have a standard of the truths they must know and believe before +receiving Baptism. + +Q. 57. How many articles or parts in the Apostles' Creed? +A. There are twelve articles or parts in the Apostles' Creed. They refer +to God the Father in the works of creation; to God the Son in the works +of redemption; to God the Holy Ghost in the works of sanctification; and +each article contradicts one or more false doctrines on these subjects. + +Q. 58. What does Creation mean? +A. To create means to produce out of nothing. God alone has this power, +and He alone can be called "Creator." + +Q. 59. Had Jesus Christ more than one Father? +A. God the Father, the First Person of the Blessed Trinity, is the only +real and true Father of Jesus Christ, as the Blessed Virgin is His true +Mother. St. Joseph, whom we also call His father, was only His +foster-father or guardian upon earth. + +Q. 60. By what names is Our Lord called? +A. Our Lord is called by many names, such as Our Saviour, Our Redeemer, +Jesus Christ, Son of God; Second Person of the Blessed Trinity, the +Messias, Son of David, Lamb of God and others to be found in the +litanies. Each name recalls to our mind some benefit received or +prophesy fulfilled. + +Q. 61. Of what religion was Pontius Pilate? +A. Pontius Pilate was a pagan; that is, a worshiper of false gods. + +Q. 62. Why do we say "died" instead of "was put to death"? +A. We say "died" to show that Our Lord gave up His life willingly; for +how could He be put to death against His will, who could always restore +His life as He did at His resurrection? + +Q. 63. What is death? +A. Death in man is caused by the separation of the soul from the body, +for Adam was made a living being by the union of his soul and body. + +Q. 64. Why do we say of Christ "He was buried"? +A. We say that "He was buried" to show that He was really dead. + +Q. 65. Did "hell" always mean only that state in which the damned are +punished? +A. The word "hell" was sometimes used to signify the grave or a low +place. In the Apostles' Creed it means Limbo. + +Q. 66. Is Limbo the same place as Purgatory? +A. Limbo is not the same place as Purgatory, because the souls in +Purgatory suffer, while those in Limbo do not. + +Q. 67. Who were in Limbo when Our Lord descended into it? +A. There were in Limbo when Our Lord descended into it the souls of all +those who died the friends of God, but could not enter heaven till the +Ascension of Our Lord. + +Q. 68. Name some holy persons who died before Christ ascended into +heaven. +A. Among the holy persons who died before Christ ascended into heaven, +we may mention: Abraham, Isaac, Jacob, Moses, David, the Prophets, St. +Ann, St. John the Baptist, and St. Joseph. + +Q. 69. What do we mean by "Judge the living and the dead"? +A. By the "living" we mean all those who shall be alive upon the earth +at the last day, and by the "dead" those who have died before that time. +Or the "living" may also mean those who are in a state of grace; and the +"dead" those who are in mortal sin. + +Q. 70. How many branches or parts of the Church are there? +A. There are three branches or parts of the Church, called the Church +Militant, the Church Suffering, and the Church Triumphant. + +Q. 71. What do we mean by the "Church Militant"? +A. By the "Church Militant" or "fighting Church" we mean all the +faithful who are still upon earth struggling for their salvation by +warring against their spiritual enemies. + +Q. 72. What do we mean by the "Church Suffering"? +A. By the "Church Suffering" we mean the faithful in Purgatory, who are +being purified from the last stains and consequences of their sins. + +Q. 73. What do we mean by the "Church Triumphant"? +A. By the "Church Triumphant" we mean all the faithful now in heaven, +rejoicing with God that they have defeated their spiritual enemies and +attained their salvation. + +Q. 74 Explain the "Communion of Saints." +A. The "Communion of Saints" means that the members of the three +branches of the Church can help one another. We can assist the souls in +Purgatory by our prayers and good works, while the Saints in heaven +intercede for us. + +Q. 75. Does the "Communion of Saints" mean anything else? +A. The "Communion of Saints" means also that we all share in the merits +of Our Lord and in the superabundant satisfaction of the Blessed Virgin +and of the Saints, as well as in the prayers and good works of the +Church and of the faithful. + +Q. 76. Have the Saints their bodies in heaven? +A. The Saints have not yet their bodies in heaven, as they will have +them after the resurrection on the last day. Our Divine Lord and His +blessed Mother are the only persons whose bodies are now in heaven. + +Q. 77. Are there Saints in heaven whose names we do not know? +A. There are many Saints in heaven whose names we do not know, because +all who are admitted into heaven are truly Saints. + +Q. 78. To whom do we usually give the name of "Saints"? +A. We usually apply the name of "Saints" to those only whom the Church +has Canonized. + +Q. 79. What is the Canonization of a Saint? +A. Canonization is a solemn ceremony by which the Church declares that a +certain person, now dead, was remarkable for extraordinary holiness +while on earth, and is now in heaven worthy of our veneration. + +Q. 80. How does the Canonization of a Saint take place? +A. In the Canonization of a Saint (1) the accounts of the person's holy +life, heroic virtue, and miracles are collected and sent to the Holy +See; (2) those accounts are examined by the Holy Father or his +cardinals, and, if found to be true and sufficient, (3) the Saint is +Canonized or perhaps only beatified. + +Q. 81. What is the difference between the honors conferred on a person +by beatification and Canonization? +A. Beatification limits the honor to be given to the beatified by +restricting it to certain places or persons; whereas Canonization is the +highest honor and permits all to venerate the Saint everywhere. + +Q. 82. Why does the Church Canonize Saints? +A. The Church Canonizes Saints (1) to honor them, and (2) to make us +certain that they are in heaven, and may, therefore, be invoked in our +prayers. + +Q. 83. Can the Church err in the Canonization of a Saint? +A. The Church cannot err in matters of faith or morals, and the +Canonization of a Saint is a matter of faith and morals. + +Q. 84. What is the difference between a Saint and an Angel? +A. The Saints lived upon the earth in bodies like our own. The Angels +never inhabited the earth, though they visit it and remain for a time +with us. They have not now and never will have bodies. + +Q. 85. Through what means may we obtain the "forgiveness of sins"? +A. We may obtain the "forgiveness of sins" especially through the +Sacraments of Baptism and Penance. + +Q. 86. What do we mean by the "resurrection of the body"? +A. By the "resurrection of the body" we mean that the bodies of the dead +shall be restored to life, rise again on the last day, and be united to +the souls from which they were separated by death. + +Q. 87. How is the resurrection possible when the bodies are reduced to +ashes and mingled with the soil? +A. The resurrection is possible to God, who can do all things, and who, +having created the bodies out of nothing in the beginning, can easily +collect and put together their scattered parts by an act of His +all-powerful will. + +Q. 88. What does "life everlasting" mean? +A. "Life everlasting" means endless happiness in heaven; as endless +misery in hell may be called "everlasting death." + +Q. 89. Is the Apostles' Creed an act of faith? +A. The Apostles' Creed is an act of faith, because by it we profess our +belief in the truths it contains. + + + +THE CONFITEOR. + + +Q. 90. Say the Confiteor and verses after it. +A. I confess to Almighty God, to blessed Mary, ever Virgin, to blessed +Michael the Archangel, to blessed John the Baptist, to the holy Apostles +Peter and Paul, and to all the Saints, that I have sinned exceedingly in +thought, word and deed, through my fault, through my fault, through my +most grievous fault. Therefore, I beseech blessed Mary, ever Virgin, +blessed Michael the Archangel, blessed John the Baptist, the holy +Apostles Peter and Paul, and all the Saints, to pray to the Lord our God +for me. + +May the Almighty God have mercy on me, and forgive me my sins, and bring +me to ever-lasting life. Amen. + +May the Almighty and merciful Lord grant me pardon, absolution, and +remission of all my sins. Amen. + +Q. 91. What does "Confiteor" mean? +A. "Confiteor" is the first word of this prayer in Latin, and means "I +Confess." + +Q. 92. How is the Confiteor divided? +A. The Confiteor is divided into two parts. In the first part we +acknowledge our sins in the presence of God and of His Saints and +Angels. In the second part we beg the Saints and Angels to aid us in +obtaining forgiveness. + +Q. 93. What should we bear in mind in saying any prayer, and especially +the Confiteor? +A. While saying any prayer, and especially the Confiteor, we should bear +in mind that we are in the presence of God, and of His Saints and +Angels, who see us and hear us, though we can not see or hear them. + + + +AN ACT OF FAITH. + + +Q. 94. Say the Act of Faith. +A. O my God! I firmly believe that Thou art one God in three Divine +persons, Father, Son, and Holy Ghost; I believe that Thy Divine Son +became man, and died for our sins, and that He will come to judge the +living and the dead. I believe these and all the truths which the Holy +Catholic Church teaches, because Thou hast revealed them, who canst +neither deceive nor be deceived. + +Q. 95. Give the substance of an Act of Faith. +A. The substance of an Act of Faith is: I believe all that God has +revealed and the Catholic Church teaches. + +Q. 96. Why do we find Acts of Faith of different lengths? +A. We find Acts of Faith of different lengths, because some state more +fully than others what God has revealed and the Church teaches. + + + +AN ACT OF HOPE. + + +Q. 97. Say the Act of Hope. +A. O my God! relying on Thy infinite goodness and promises, I hope to +obtain pardon of my sins, the help of Thy grace, and life ever-lasting, +through the merits of Jesus Christ, my Lord and Redeemer. + +Q. 98. Give the substance of an Act of Hope. +A. The substance of an Act of Hope is: I hope for heaven and the means +to obtain it. + + + +AN ACT OF LOVE. + + +Q. 99. Say the Act of Love. +A. O my God! I love Thee above all things, with my whole heart and soul, +because Thou art all-good and worthy of all love. I love my neighbor as +myself for the love of Thee. I forgive all who have injured me, and ask +pardon of all whom I have injured. + +Q. 100. Give the substance of an Act of Love. +A. The substance of an Act of Love is: I love God above all things for +His own sake, and my neighbor as myself for the love of God. + +Q. 101. How do we show that we love God above all things? +A. We show that we love God above all things by keeping His commandments +and by never offending Him for any person or thing. + +Q. 102. What does loving your neighbor as yourself mean? +A. Loving my neighbor as myself does not mean that I must love him as +much as myself; but that I must love him with the same kind of love, +that is, I must never do to my neighbor what I would not wish my +neighbor to do to me; but, on the contrary, do unto others as I would +have others do unto me. + +Q. 103. Do an "Act of Love" and an "Act of Charity" mean the same thing? +A. An "Act of Love" and "Act of Charity" do mean the same thing, because +Charity means love, or it means an act of kindness that comes from love. + +Q. 104. How may all persons show Charity to their neighbor? +A. All persons may show Charity to their neighbor by never injuring his +character and by always speaking well of him. + +Q. 105. Are we bound to make Acts of Faith, Hope and Love? +A. We are bound from time to time during our lives to make Acts of +Faith, Hope and Love; otherwise we risk our salvation. + + + +AN ACT OF CONTRITION. + + +Q. 106. What does "Contrition" mean? +A. "Contrition" means a state of grief or deep sorrow for our sins. + +Q. 107. Say the Act of Contrition. +A. O my God! I am heartily sorry for having offended Thee, and I detest +all my sins, because I dread the loss of heaven and the pains of hell, +but most of all because they offend Thee, my God, who art all-good and +deserving of all my love. I firmly resolve, with the help of Thy grace, +to confess my sins, to do penance, and to amend my life. + +Q. 108. Give the substance of an Act of Contrition. +A. The substance of an Act of Contrition is: I am sorry for my sins, +because they have offended God, and I will never sin again. + +Q. 109. Why do we find Acts of Hope, Love, and Contrition of different +lengths? +A. We find Acts of Hope, Love, and Contrition of different lengths, +because some explain more fully than others what we hope for, why we +love God and why we are sorry for our sins. + + + +THE BLESSING BEFORE MEALS. + + +Q. 110. Say the Blessing before Meals. +A. Bless us, O Lord! and these Thy gifts, which we are about to receive +from Thy bounty, through Christ Our Lord. Amen. + + + +GRACE AFTER MEALS. + + +Q. 111. Say the Grace after Meals. +A. We give Thee thanks for all Thy benefits, O Almighty God, who livest +and reignest for ever; and may the souls of the faithful departed, +through the mercy of God, rest in peace. Amen. + +Q. 112. What does "Grace" at meals mean? +A. "Grace" at meals means the thanks we offer God for the food we are +about to receive or have just taken. + +Q. 113. Why should we say "Grace" at meals. +A. We should say "Grace" at meals to show our gratitude to God, who has +given us all we possess and daily supplies our wants. + +Q. 114. Is it wrong to despise or waste our food? +A. It is wrong to despise or waste our food, because we thereby slight +the goodness of God, who owes us nothing. + +Q. 115. Is it a sin to neglect "Grace" at meals? +A. It is not a sin to neglect "Grace" at meals, but only a mark of our +ingratitude; for if we are to thank God for all His gifts we should do +so especially at the time they are given. + + + +THE MANNER IN WHICH A LAY PERSON IS TO BAPTIZE IN CASE OF NECESSITY. + + +Q. 116. What do you mean here by a "lay person"? +A. By a "lay person" I mean here any one who is not a priest. + +All such persons and those not dedicated to the service of the Altar, +taken together, are called the "laity," as all those who have received +sacred orders or who are dedicated to the service of the Altar, taken +together, are called the "clergy." + +Q. 117. What is meant by "in case of necessity?" +A. In "case of necessity" means here that a person not baptized is in +danger of death and there is no priest present to administer the +Sacrament. + +Q. 118. How is Baptism given by a "lay person"? +A. Whoever baptizes must:-- + +Pour common water on the head or face of the person to be baptized, and +say while pouring it: + +"I baptize thee, in the name of the Father and of the Son, and of the +Holy Ghost." + +N.B.--Any person of either sex who has, reached the use of reason can +baptize in case of necessity. + +Q. 119. What else is to be observed? +A. In baptizing: (1) The water must touch the skin and flow; (2) the +same person who pours the water must say the words; (3) parents should +not baptize their own children, if there be any other person present who +knows how to baptize; (4) a man, if he be present and knows how to +administer the Sacrament, should baptize in preference to a woman; (5) +the person baptizing must have the intention of doing what the Church +does; (6) he must not repeat the baptism after giving it once correctly. + +Q. 120. What is this baptism called? +A. The baptism given in case of necessity is called private baptism to +distinguish it from solemn baptism, which is given in the church with +all the ceremonies proper to it. + +Q. 121. What do you mean by either sex? +A. "Either sex" means man or woman; boy or girl; any person competent to +baptize. + +Q. 122. When may we say one "has reached the use of reason"? +A. We may say one "has reached the use of reason" when he knows the +difference between good and bad or right and wrong. Persons acquire this +knowledge at about the age of seven years. + + + +CATECHISM. + + +Q. 123. What is a Catechism? +A. A Catechism is a book in the form of questions and answers treating +of any subject, especially of religion. + +Q. 124. Of what subject does our Catechism treat? +A. Our Catechism treats of religion; that is, of the truths we must +believe and of the things we must do to serve God. + +Q. 125. Why is it important for us to learn the Catechism? +A. It is important for us to learn the Catechism because it teaches us +how to serve God: and unless we serve God in this world we can not be +saved in the next; therefore, our knowledge of the Catechism affects our +whole existence. + + + +LESSON FIRST. +ON THE END OF MAN. + + +Q. 126. What do we mean by the "end of man"? +A. By the "end of man" we mean the purpose for which he was created: +namely, to know, love, and serve God. + +Q. 127. How do you know that man was created for God alone? +A. I know that man was created for God alone because everything in the +world was created for something more perfect than itself: but there is +nothing in the world more perfect than man; therefore, he was created +for something outside this world, and since he was not created for the +Angels, he must have been created for God. + +Q. 128. In what respect are all men equal? +A. All men are equal in whatever is necessary for their nature and end. +They are all composed of a body and soul; they are all created to the +image and likeness of God; they are all gifted with understanding and +free will; and they have all been created for the same end--God. + +Q. 129. Do not men differ in many things? +A. Men differ in many things, such as learning, wealth, power, etc.; but +these things belong to the world and not man's nature. He came into this +world without them and he will leave it without them. Only the +consequences of good or evil done in this world will accompany men to +the next. + +Q. 130. {1} Who made the world? +A. God made the world. + +Q. 131. What does "world" mean in this question? +A. In this question "world" means the universe; that is, the whole +creation; all that we now see or may hereafter see. + +Q. 132. {2} Who is God? +A. God is the Creator of heaven and earth, and of all things. + +Q. 133. {3} What is man? +A. Man is a creature composed of body and soul, and made to the image +and likeness of God. + +Q. 134. Does "man" in the Catechism mean all human beings? +A. "Man" in the Catechism means all human beings, either men or women, +boys, girls, or children. + +Q. 135. What is a creature? +A. A creature is anything created, whether it has life or not; body or +no body. Every being, person, or thing except God Himself may be called +a creature. + +Q. 136. {4} Is this likeness in the body or in the soul? +A. This likeness is chiefly in the soul. + +Q. 137. {5} How is the soul like to God? +A. The soul is like to God because it is a spirit that will never die, +and has understanding and free will. + +Q. 138. Is every invisible thing a spirit? +A. Every spirit is invisible--which means can not be seen; but every +invisible thing is not a spirit. The wind is invisible, and it is not a +spirit. + +Q. 139. Has a spirit any other quality? +A. A spirit is also indivisible; that is, it can not be divided into +parts, as we divide material things. + +Q. 140. What do the words "will never die" mean? +A. By the words "will never die" we mean that the soul, when once +created, will never cease to exist, whatever be its condition in the +next world. Hence we say the soul is immortal or gifted with +immortality. + +Q. 141. Why then do we say a soul is dead while in a state of mortal +sin? +A. We say a soul is dead while in a state of mortal sin, because in that +state it is as helpless as a dead body, and can merit nothing for +itself. + +Q. 142. What does our "understanding" mean? +A. Our "understanding" means the "gift of reason," by which man is +distinguished from all other animals, and by which he is enabled to +think and thus acquire knowledge and regulate his actions. + +Q. 143. Can we learn all truths by our reason alone? +A. We can not learn all truths by our reason alone, for some truths are +beyond the power of our reason and must be taught to us by God. + +Q. 144. What do we call the truths God teaches us? +A. Taken together, we call the truths God teaches us revelation, and we +call the manner by which He teaches them also revelation. + +Q. 145. What is "Free Will"? +A. "Free Will" is that gift of God by which we are enabled to choose +between one thing and another; and to do good or evil in spite of reward +or punishment. + +Q. 146. Have brute animals "understanding" and "free will"? +A. Brute animals have not "understanding" and "free will." They have not +"understanding" because they never change their habits or better their +condition. They have not "free will" because they never show it in their +actions. + +Q. 147. What gift in animals supplies the place of reason? +A. In animals the gift of "instinct" supplies the place of reason in +guiding their actions. + +Q. 148. What is instinct? +A. "Instinct" is a gift by which all animals are impelled to follow the +laws and habits that God has given to their nature. + +Q. 149. Have men as well as brutes "instinct"? +A. Men have "instinct," and they show it when placed in sudden danger, +when they have not time to use their reason. A falling man instantly +grasps for something to support him. + +Q. 150. {6} Why did God make you? +A. God made me to know Him, to love Him, and to serve Him in this world, +and to be happy with Him forever in the next. + +Q. 151. Why is it necessary to know God? +A. It is necessary to know God because without knowing Him we cannot +love Him; and without loving Him we cannot be saved. We should know Him +because He is infinitely true; love Him because He is infinitely +beautiful; and serve Him because He is infinitely good. + +Q. 152. {7} Of which must we take more care, our soul or our body? +A. We must take more care of our soul than of our body. + +Q. 153. {8} Why must we take more care of our soul than of our body? +A. We must take more care of our soul than of our body, because in +losing our soul we lose God and everlasting happiness. + +Q. 154. {9} What must we do to save our souls? +A. To save our souls, we must worship God by faith, hope, and charity; +that is, we must believe in Him, hope in Him, and love Him with all our +heart. + +Q. 155. What does "worship" mean? +A. "Worship" means to give divine honor by acts such as the offering of +prayer or sacrifice. + +Q. 156. {10} How shall we know the things which we are to believe? +A. We shall know the things which we are to believe from the Catholic +Church, through which God speaks to us. + +Q. 157. What do we mean by the "Church, through which God speaks to us"? +A. By the "Church, through which God speaks to us," we mean the +"teaching Church"; that is, the Pope, Bishops, and priests, whose duty +it is to instruct us in the truths and practices of our religion. + +Q. 158. {11} Where shall we find the chief truths which the Church +teaches? +A. We shall find the chief truths which the Church teaches in the +Apostles' Creed. + +Q. 159. If we shall find only the "chief truths" in the Apostles' Creed, +where shall we find the remaining truths? +A. We shall find the remaining truths of our Faith in the religious +writings and preachings that have been sanctioned by the authority of +the Church. + +Q. 160. Name some sacred truths not mentioned in the Apostles' Creed. +A. In the Apostles' Creed there is no mention of the Real Presence of +Our Lord in the Holy Eucharist, nor of the Infallibility of the Pope, +nor of the Immaculate Conception of the Blessed Virgin Mary, nor of some +other truths that we are bound to believe. + +Q. 161. {12} Say the Apostles' Creed. +A. I believe in God, the Father Almighty, Creator of heaven and earth; +and in Jesus Christ, His only Son, our Lord; who was conceived by the +Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was +crucified; died, and was buried. He descended into hell: the third day +He arose again from the dead: He ascended into heaven, sitteth at the +right hand of God, the Father Almighty: from thence He shall come to +judge the living and the dead. I believe in the Holy Ghost, the Holy +Catholic Church, the communion of Saints, the forgiveness of sins, the +resurrection of the body, and the life everlasting. Amen. + + + +LESSON SECOND. +ON GOD AND HIS PERFECTIONS. + + +Q. 162. What is a perfection? +A. A perfection is any good quality a thing should have. A thing is +perfect when it has all the good qualities it should have. + +Q. 163. {13} What is God? +A. God is a spirit infinitely perfect. + +Q. 164. What do we mean when we say God is "infinitely perfect"? +A. When we say God is "infinitely perfect" we mean there is no limit or +bounds to His perfection; for He possesses all good qualities in the +highest possible degree and He alone is "infinitely perfect." + +Q. 165. {14} Had God a beginning? +A. God had no beginning; He always was and He always will be. + +Q. 166. {15} Where is God? +A. God is everywhere. + +Q. 167. How is God everywhere? +A. God is everywhere whole and entire as He is in any one place. This is +true and we must believe it, though we cannot understand it. + +Q. 168. {16} If God is everywhere, why do we not see Him? +A. We do not see God, because He is a pure spirit and cannot be seen +with bodily eyes. + +Q. 169. Why do we call God a "pure spirit"? +A. We call God a pure spirit because He has no body. Our soul is a +spirit, but not a "pure" spirit, because it was created for union with +our body. + +Q. 170. Why can we not see God with the eyes of our body? +A. We cannot see God with the eyes of our body because they are created +to see only material things, and God is not material but spiritual. + +Q. 171. {17} Does God see us? +A. God sees us and watches over us. + +Q. 172. Is it necessary for God to watch over us? +A. It is necessary for God to watch over us, for without His constant +care we could not exist. + +Q. 173. {18} Does God know all things? +A. God knows all things, even our most secret thoughts, words, and +actions. + +Q. 174. {19} Can God do all things? +A. God can do all things, and nothing is hard or impossible to Him. + +Q. 175. When is a thing said to be "impossible"? +A. A thing is said to be "impossible" when it cannot be done. Many +things that are impossible for creatures are possible for God. + +Q. 176. {20} Is God just, holy, and merciful? +A. God is all just, all holy, all merciful, as He is infinitely perfect. + +Q. 177. Why must God be "just" as well as "merciful"? +A. God must be just as well as merciful because He must fulfill His +promise to punish those who merit punishment, and because He cannot be +infinite in one perfection without being infinite in all. + +Q. 178. Into what sins will the forgetfulness of God's justice lead us? +A. The forgetfulness of God's justice will lead us into sins of +presumption. + +Q. 179. Into what sins will the forgetfulness of God's mercy lead us? +A. The forgetfulness of God's mercy will lead us into sins of despair. + + + +LESSON THIRD. +ON THE UNITY AND TRINITY OF GOD. + + +Q. 180. What does "unity," and what does "trinity" mean? +A. "Unity" means being one, and "trinity" means three-fold or three in +one. + +Q. 181. Can we find an example to fully illustrate the mystery of the +Blessed Trinity? +A. We cannot find an example to fully illustrate the mystery of the +Blessed Trinity, because the mysteries of our holy religion are beyond +comparison. + +Q. 182. {21} Is there but one God? +A. Yes; there is but one God. + +Q. 183. {22} Why can there be but one God? +A. There can be but one God because God, being supreme and infinite, +cannot have an equal. + +Q. 184. What does "supreme" mean? +A. "Supreme" means the highest in authority; also the most excellent or +greatest possible in anything. Thus in all things God is supreme, and in +the Church the Pope is supreme. + +Q. 185. When are two persons said to be equal? +A. Two persons are said to be equal when one is in no way greater than +or inferior to the other. + +Q. 186. {23} How many persons are there in God? +A. In God there are three Divine persons, really distinct, and equal in +all things--the Father, the Son, and the Holy Ghost. + +Q. 187. What do "divine" and "distinct" mean? +A. "Divine" means pertaining to God, and "distinct" means separate; that +is, not confounded or mixed with any other thing. + +Q. 188. {24} Is the Father God? +A. The Father is God and the first Person of the Blessed Trinity. + +Q. 189. {25} Is the Son God? +A. The Son is God and the second Person of the Blessed Trinity. + +Q. 190. {26} Is the Holy Ghost God? +A. The Holy Ghost is God and the third Person of the Blessed Trinity. + +Q. 191. Do "first," "second," and "third" with regard to the persons of +the Blessed Trinity mean that one person existed before the other or +that one is greater than the other? +A. "First," "second," and "third" with regard to the persons of the +Blessed Trinity do not mean that one person was before the other or that +one is greater than the other; for all the persons of the Trinity are +eternal and equal in every respect. These numbers are used to mark the +distinction between the persons, and they show the order in which the +one proceeded from the other. + +Q. 192. {27} What do you mean by the Blessed Trinity? +A. By the Blessed Trinity I mean one God in three Divine Persons. + +Q. 193. {28} Are the three Divine Persons equal in all things? +A. The three Divine Persons are equal in all things. + +Q. 194. {29} Are the three Divine Persons one and the same God? +A. The three Divine Persons are one and the same God, having one and the +same Divine nature and substance. + +Q. 195. What do we mean by the "nature" and "substance" of a thing? +A. By the "nature" of a thing we mean the combination of all the +qualities that make the thing what it is. By the "substance" of a thing +we mean the part that never changes, and which cannot be changed without +destroying the nature of the thing. + +Q. 196. {30} Can we fully understand how the three Divine Persons are +one and the same God? +A. We cannot fully understand how the three Divine Persons are one and +the same God, because this is a mystery. + +Q. 197. {31} What is a mystery? +A. A mystery is a truth which we cannot fully understand. + +Q. 198. Is every truth which we cannot understand a mystery? +A. Every truth which we cannot understand is not a mystery; but every +revealed truth which no one can understand is a mystery. + +Q. 199. Should we believe truths which we cannot understand? +A. We should and often do believe truths which we cannot understand when +we have proof of their existence. + +Q. 200. Give an example of truths which all believe, though many do not +understand them. +A. All believe that the earth is round and moving, though many do not +understand it. All believe that a seed planted in the ground will +produce a flower or tree often with more than a thousand other seeds +equal to itself, though many cannot understand how this is done. + +Q. 201. Why must a divine religion have mysteries? +A. A divine religion must have mysteries because it must have +supernatural truths and God Himself must teach them. A religion that has +only natural truths, such as man can know by reason alone, fully +understand and teach, is only a human religion. + +Q. 202. Why does God require us to believe mysteries? +A. God requires us to believe mysteries that we may submit our +understanding to Him. + +Q. 203. By what form of prayer do we praise the Holy Trinity? +A. We praise the Holy Trinity by a form of prayer called the Doxology, +which has come down to us almost from the time of the Apostles. + +Q. 204. Say the Doxology. +A. The Doxology is: "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." + +Q. 205. Is there any other form of the Doxology? +A. There is another form of the Doxology, which is said in the +celebration of the Mass. It is called the "Gloria in excelsis" or "Glory +be to God on high," &c., the words sung by the Angels at the birth of +Our Lord. + + + +LESSON FOURTH. +ON CREATION. + + +Q. 206. What is the difference between making and creating? +A. "Making" means bringing forth or forming out of some material already +existing, as workmen do. "Creating" means bringing forth out of nothing, +as God alone can do. + +Q. 207. Has everything that exists been created? +A. Everything that exists except God Himself has been created. + +Q. 208. {32} Who created heaven and earth, and all things? +A. God created heaven and earth, and all things. + +Q. 209. From what do we learn that God created heaven and earth and all +things? +A. We learn that God created heaven and earth and all things from the +Bible or Holy Scripture, in which the account of the Creation is given. + +Q. 210. Why did God create all things? +A. God created all things for His own glory and for their or our good. + +Q. 211. Did God leave all things to themselves after He had created +them? +A. God did not leave all things to themselves after He had created them; +He continues to preserve and govern them. + +Q. 212. What do we call the care by which God preserves and governs the +world and all it contains? +A. We call the care by which God preserves and governs the world and all +it contains His providence. + +Q. 213. {33} How did God create heaven and earth? +A. God created heaven and earth from nothing by His word only; that is, +by a single act of His all-powerful will. + +Q. 214. {34} Which are the chief creatures of God? +A. The chief creatures of God are angels and men. + +Q. 215. How may God's creatures on earth be divided? +A. God's creatures on earth may be divided into four classes: (1) Things +that exist, as air; (2) Things that exist, grow and live, as plants and +trees; (3) Things that exist, grow, live and feel, as animals; (4) +Things that exist, grow, live, feel and understand, as man. + +Q. 216. {35} What are angels? +A. Angels are pure spirits without a body, created to adore and enjoy +God in heaven. + +Q. 217. If Angels have no bodies, how could they appear? +A. Angels could appear by taking bodies to render themselves visible for +a time; just as the Holy Ghost took the form of a dove and the devil +took the form of a serpent. + +Q. 218. Name some persons to whom Angels appeared. +A. Angels appeared to the Blessed Virgin and St. Joseph; also to +Abraham, Lot, Jacob, Tobias and others. + +Q. 219. {36} Were the angels created for any other purpose? +A. The angels were also created to assist before the throne of God and +to minister unto Him; they have often been sent as messengers from God +to man; and are also appointed our guardians. + +Q. 220. Are all the Angels equal in dignity? +A. All the Angels are not equal in dignity. There are nine choirs or +classes mentioned in the Holy Scripture. The highest are called Seraphim +and the lowest simply Angels. The Archangels are one class higher than +ordinary Angels. + +Q. 221. Mention some Archangels and tell what they did. +A. The Archangel Michael drove Satan out of heaven; the Archangel +Gabriel announced to the Blessed Virgin that she was to become the +Mother of God. The Archangel Raphael guided and protected Tobias. + +Q. 222. Were Angels ever sent to punish men? +A. Angels were sometimes sent to punish men. An Angel killed 185,000 men +in the army of a wicked king who had blasphemed God; an Angel also slew +the first-born in the families of the Egyptians who had persecuted God's +people. + +Q. 223. What do our guardian Angels do for us? +A. Our guardian Angels pray for us, protect and guide us, and offer our +prayers, good works and desires to God. + +Q. 224. How do we know that Angels offer our prayers and good works to +God? +A. We know that Angels offer our prayers and good works to God because +it is so stated in Holy Scripture, and Holy Scripture is the Word of +God. + +Q. 225. Why did God appoint guardian Angels if He watches over us +Himself? +A. God appointed guardian Angels to secure for us their help and +prayers, and also to show His great love for us in giving us these +special servants and faithful friends. + +Q. 226. {37} Were the angels, as God created them, good and happy? +A. The angels, as God created them, were good and happy. + +Q. 227. {38} Did all the angels remain good and happy? +A. All the angels did not remain good and happy; many of them sinned and +were cast into hell, and these are called devils or bad angels. + +Q. 228. Do we know the number of good and bad Angels? +A. We do not know the number of the good or bad Angels, but we know it +is very great. + +Q. 229. What was the devil's name before he fell, and why was he cast +out of heaven? +A. Before he fell, Satan, or the devil, was called Lucifer, or +light-bearer, a name which indicates great beauty. He was cast out of +heaven because through pride he rebelled against God. + +Q. 230. How do the bad Angels act toward us? +A. The bad Angels try by every means to lead us into sin. The efforts +they make are called temptations of the devil. + +Q. 231. Why does the devil tempt us? +A. The devil tempts us because he hates goodness, and does not wish us +to enjoy the happiness which he himself has lost. + +Q. 232. Can we by our own power overcome the temptations of the devil? +A. We cannot by our own power overcome the temptations of the devil, +because the devil is wiser than we are; for, being an Angel, he is more +intelligent, and he did not lose his intelligence by falling into sin +any more than we do now. Therefore, to overcome his temptations we need +the help of God. + + + +LESSON FIFTH. +ON OUR FIRST PARENTS AND THE FALL. + + +Q. 233. {39} Who were the first man and woman? +A. The first man and woman were Adam and Eve. + +Q. 234. Are there any persons in the world who are not the descendants +of Adam and Eve? +A. There are no persons in the world now, and there never have been any, +who are not the descendants of Adam and Eve, because the whole human +race had but one origin. + +Q. 235. Do not the differences in color, figure, &c., which we find in +distinct races indicate a difference in first parents? +A. The differences in color, figure, &c., which we find in distinct +races do not indicate a difference in first parents, for these +differences have been brought about in the lapse of time by other +causes, such as climate, habits, etc. + +Q. 236. {40} Were Adam and Eve innocent and holy when they came from the +hand of God? +A. Adam and Eve were innocent and holy when they came from the hand of +God. + +Q. 237. What do we mean by saying Adam and Eve "were innocent" when they +came from the hand of God? +A. When we say Adam and Eve "were innocent" when they came from the hand +of God we mean they were in the state of original justice; that is, they +were gifted with every virtue and free from every sin. + +Q. 238. How was Adam's body formed? +A. God formed Adam's body out of the clay of the earth and then breathed +into it a living soul. + +Q. 239. How was Eve's body formed? +A. Eve's body was formed from a rib taken from Adam's side during a deep +sleep which God caused to come upon him. + +Q. 240. Why did God make Eve from one of Adam's ribs? +A. God made Eve from one of Adam's ribs to show the close relationship +existing between husband and wife in their marriage union which God then +instituted. + +Q. 241. Could man's body be developed from the body of an inferior +animal? +A. Man's body could be developed from the body of an inferior animal if +God so willed; but science does not prove that man's body was thus +formed, while revelation teaches that it was formed directly by God from +the clay of the earth. + +Q. 242. Could man's soul and intelligence be formed by the development +of animal life and instinct? +A. Man's soul could not be formed by the development of animal instinct; +for, being entirely spiritual, it must be created by God, and it is +united to the body as soon as the body is prepared to receive it. + +Q. 243. {41} Did God give any command to Adam and Eve? +A. To try their obedience, God commanded Adam and Eve not to eat of a +certain fruit which grew in the garden of Paradise. + +Q. 244. What was the Garden of Paradise? +A. The Garden of Paradise was a large and beautiful place prepared for +man's habitation upon earth. It was supplied with every species of plant +and animal and with everything that could contribute to man's happiness. + +Q. 245. Where was the Garden of Paradise situated? +A. The exact place in which the Garden of Paradise--called also the +Garden of Eden--was situated is not known, for the deluge may have so +changed the surface of the earth that old landmarks were wiped out. It +was probably some place in Asia, not far from the river Euphrates. + +Q. 246. What was the tree bearing the forbidden fruit called? +A. The tree bearing the forbidden fruit was called "the tree of +knowledge of good and evil." + +Q. 247. Do we know the name of any other tree in the garden? +A. We know the name of another tree in the Garden called the "tree of +life." Its fruit kept the bodies of our first parents in a state of +perfect health. + +Q. 248. {42} Which were the chief blessings intended for Adam and Eve +had they remained faithful to God? +A. The chief blessings intended for Adam and Eve, had they remained +faithful to God, were a constant state of happiness in this life and +everlasting glory in the next. + +Q. 249. {43} Did Adam and Eve remain faithful to God? +A. Adam and Eve did not remain faithful to God, but broke His command by +eating the forbidden fruit. + +Q. 250. Who was the first to disobey God? +A. Eve was the first to disobey God, and she induced Adam to do +likewise. + +Q. 251. How was Eve tempted to sin? +A. Eve was tempted to sin by the devil, who came in the form of a +serpent and persuaded her to break God's command. + +Q. 252. Which were the chief causes that led Eve into sin? +A. The chief causes that led Eve into sin were: (1) She went into the +danger of sinning by admiring what was forbidden, instead of avoiding +it; (2) She did not fly from the temptation at once, but debated about +yielding to it. Similar conduct on our part will lead us also into sin. + +Q. 253. {44} What befell Adam and Eve on account of their sin? +A. Adam and Eve, on account of their sin, lost innocence and holiness, +and were doomed to sickness and death. + +Q. 254. What other evils befell Adam and Eve on account of their sin? +A. Many other evils befell Adam and Eve on account of their sin. They +were driven out of Paradise and condemned to toil. God also ordained +that henceforth the earth should yield no crops without cultivation, and +that the beasts, man's former friends, should become his savage enemies. + +Q. 255. Were we to remain in the Garden of Paradise forever if Adam had +not sinned? +A. We were not to remain in the Garden of Paradise forever even if Adam +had not sinned, but after passing through the years of our probation or +trial upon earth we were to be taken, body and soul, into heaven without +suffering death. + +Q. 256. {45} What evil befell us on account of the disobedience of our +first parents? +A. On account of the disobedience of our first parents, we all share in +their sin and punishment, as we should have shared in their happiness if +they had remained faithful. + +Q. 257. Is it not unjust to punish us for the sin of our first parents? +A. It is not unjust to punish us for the sin of our first parents, +because their punishment consisted in being deprived of a free gift of +God; that is, of the gift of original justice to which they had no +strict right and which they wilfully forfeited by their act of +disobedience. + +Q. 258. But how did the loss of the gift of original justice leave our +first parents and us in mortal sin? +A. The loss of the gift of original justice left our first parents and +us in mortal sin because it deprived them of the Grace of God, and to be +without this gift of Grace which they should have had was to be in +mortal sin. As all their children are deprived of the same gift, they, +too, come into the world in a state of mortal sin. + +Q. 259. {46} What other effects followed from the sin of our first +parents? +A. Our nature was corrupted by the sin of our first parents, which +darkened our understanding, weakened our will, and left in us a strong +inclination to evil. + +Q. 260. What do we mean by "our nature was corrupted"? +A. When we say "our nature was corrupted" we mean that our whole being, +body and soul, was injured in all its parts and powers. + +Q. 261. Why do we say our understanding was darkened? +A. We say our understanding was darkened because even with much learning +we have not the clear knowledge, quick perception and retentive memory +that Adam had before his fall from grace. + +Q. 262. Why do we say our will was weakened? +A. We say our will was weakened to show that our free will was not +entirely taken away by Adam's sin, and that we have it still in our +power to use our free will in doing good or evil. + +Q. 263. In what does the strong inclination to evil that is left in us +consist? +A. This strong inclination to evil that is left in us consists in the +continual efforts our senses and appetites make to lead our souls into +sin. The body is inclined to rebel against the soul, and the soul itself +to rebel against God. + +Q. 264. What is this strong inclination to evil called, and why did God +permit it to remain in us? +A. This strong inclination to evil is called concupiscence, and God +permits it to remain in us that by His grace we may resist it and thus +increase our merits. + +Q. 265. {47} What is the sin called which we inherit from our first +parents? +A. The sin which we inherit from our first parents is called original +sin. + +Q. 266. {48} Why is this sin called original? +A. This sin is called original because it comes down to us from our +first parents, and we are brought into the world with its guilt on our +soul. + +Q. 267. {49} Does this corruption of our nature remain in us after +original sin is forgiven? +A. This corruption of our nature and other punishments remain in us +after original sin is forgiven. + +Q. 268. {50} Was any one ever preserved from original sin? +A. The Blessed Virgin Mary, through the merits of her Divine Son, was +preserved free from the guilt of original sin, and this privilege is +called her Immaculate Conception. + +Q. 269. Why was the Blessed Virgin preserved from original sin? +A. The Blessed Virgin was preserved from original sin because it would +not be consistent with the dignity of the Son of God to have His Mother, +even for an instant, in the power of the devil and an enemy of God. + +Q. 270. How could the Blessed Virgin be preserved from sin by her Divine +Son, before her Son was born? +A. The Blessed Virgin could be preserved from sin by her Divine Son +before He was born as man, for He always existed as God and foresaw His +own future merits and the dignity of His Mother. He therefore by His +future merits provided for her privilege of exemption from original sin. + +Q. 271. What does the "Immaculate Conception" mean? +A. The Immaculate Conception means the Blessed Virgin's own exclusive +privilege of coming into existence, through the merits of Jesus Christ, +without the stain of original sin. It does not mean, therefore, her +sinless life, perpetual virginity or the miraculous conception of Our +Divine Lord by the power of the Holy Ghost. + +Q. 272. What has always been the belief of the Church concerning this +truth? +A. The Church has always believed in the Immaculate Conception of the +Blessed Virgin and to place this truth beyond doubt has declared it an +Article of Faith. + +Q. 273. To what should the thoughts of the Immaculate Conception lead +us? +A. The thoughts of the Immaculate Conception should lead us to a great +love of purity and to a desire of imitating the Blessed Virgin in the +practice of that holy virtue. + + + +LESSON SIXTH. +ON SIN AND ITS KINDS. + + +Q. 274. How is sin divided? +A. (1) Sin is divided into the sin we inherit called original sin, and +the sin we commit ourselves, called actual sin. (2) Actual sin is +sub-divided into greater sins, called mortal, and lesser sins, called +venial. + +Q. 275. In how many ways may actual sin be committed? +A. Actual sin may be committed in two ways: namely, by wilfully doing +things forbidden, or by wilfully neglecting things commanded. + +Q. 276. What is our sin called when we neglect things commanded? +A. When we neglect things commanded our sin is called a sin of omission. +Such sins as wilfully neglecting to hear Mass on Sundays, or neglecting +to go to Confession at least once a year, are sins of omission. + +Q. 277. {51} Is original sin the only kind of sin? +A. Original sin is not the only kind of sin; there is another kind of +sin, which we commit ourselves, called actual sin. + +Q. 278. {52} What is actual sin? +A. Actual sin is any wilful thought, word, deed, or omission contrary to +the law of God. + +Q. 279. {53} How many kinds of actual sin are there? +A. There are two kinds of actual sin--mortal and venial. + +Q. 280. {54} What is mortal sin? +A. Mortal sin is a grievous offense against the law of God. + +Q. 281. {55} Why is this sin called mortal? +A. This sin is called mortal because it deprives us of spiritual life, +which is sanctifying grace, and brings everlasting death and damnation +on the soul. + +Q. 282. {56} How many things are necessary to make a sin mortal? +A. To make a sin mortal, three things are necessary: a grievous matter, +sufficient reflection, and full consent of the will. + +Q. 283. What do we mean by "grievous matter" with regard to sin? +A. By "grievous matter" with regard to sin we mean that the thought, +word or deed by which mortal sin is committed must be either very bad in +itself or severely prohibited, and therefore sufficient to make a mortal +sin if we deliberately yield to it. + +Q. 284. What does "sufficient reflection and full consent of the will" +mean? +A. "Sufficient reflection" means that we must know the thought, word or +deed to be sinful at the time we are guilty of it; and "full consent of +the will" means that we must fully and wilfully yield to it. + +Q. 285. What are sins committed without reflection or consent called? +A. Sins committed without reflection or consent are called material +sins; that is, they would be formal or real sins if we knew their +sinfulness at the time we committed them. Thus to eat flesh meat on a +day of abstinence without knowing it to be a day of abstinence or +without thinking of the prohibition, would be a material sin. + +Q. 286. Do past material sins become real sins as soon as we discover +their sinfulness? +A. Past material sins do not become real sins as soon as we discover +their sinfulness, unless we again repeat them with full knowledge and +consent. + +Q. 287. How can we know what sins are considered mortal? +A. We can know what sins are considered mortal from Holy Scripture; from +the teaching of the Church, and from the writings of the Fathers and +Doctors of the Church. + +Q. 288. Why is it wrong to judge others guilty of sin? +A. It is wrong to judge others guilty of sin because we cannot know for +certain that their sinful act was committed with sufficient reflection +and full consent of the will. + +Q. 289. What sin does he commit who without sufficient reason believes +another guilty of sin? +A. He who without sufficient reason believes another guilty of sin +commits a sin of rash judgment. + +Q. 290. {57} What is venial sin? +A. Venial sin is a slight offense against the law of God in matters of +less importance, or in matters of great importance it is an offense +committed without sufficient reflection or full consent of the will. + +Q. 291. Can we always distinguish venial from mortal sin? +A. We cannot always distinguish venial from mortal sin, and in such +cases we must leave the decision to our confessor. + +Q. 292. Can slight offenses ever become mortal sins? +A. Slight offenses can become mortal sins if we commit them through +defiant contempt for God or His law; and also when they are followed by +very evil consequences, which we foresee in committing them. + +Q. 293. {58} Which are the effects of venial sin? +A. The effects of venial sin are the lessening of the love of God in our +heart, the making us less worthy of His help, and the weakening of the +power to resist mortal sin. + +Q. 294. How can we know a thought, word or deed to be sinful? +A. We can know a thought, word or deed to be sinful if it, or the +neglect of it, is forbidden by any law of God or of His Church, or if it +is opposed to any supernatural virtue. + +Q. 295. {59} Which are the chief sources of sin? +A. The chief sources of sin are seven: Pride, Covetousness, Lust, Anger, +Gluttony, Envy, and Sloth, and they are commonly called capital sins. + +Q. 296. What is pride? +A. Pride is an excessive love of our own ability; so that we would +rather sinfully disobey than humble ourselves. + +Q. 297. What effect has pride on our souls? +A. Pride begets in our souls sinful ambition, vainglory, presumption and +hypocrisy. + +Q. 298. What is covetousness? +A. Covetousness is an excessive desire for worldly things. + +Q. 299. What effect has covetousness on our souls? +A. Covetousness begets in our souls unkindness, dishonesty, deceit and +want of charity. + +Q. 300. What is lust? +A. Lust is an excessive desire for the sinful pleasures forbidden by the +Sixth Commandment. + +Q. 301. What effect has lust on our souls? +A. Lust begets in our souls a distaste for holy things, a perverted +conscience, a hatred for God, and it very frequently leads to a complete +loss of faith. + +Q. 302. What is anger? +A. Anger is an excessive emotion of the mind excited against any person +or thing, or it is an excessive desire for revenge. + +Q. 303. What effect has anger on our soul? +A. Anger begets in our souls impatience, hatred, irreverence, and too +often the habit of cursing. + +Q. 304. What is gluttony? +A. Gluttony is an excessive desire for food or drink. + +Q. 305. What kind of a sin is drunkenness? +A. Drunkenness is a sin of gluttony by which a person deprives himself +of the use of his reason by the excessive taking of intoxicating drink. + +Q. 306. Is drunkenness always a mortal sin? +A. Deliberate drunkenness is always a mortal sin if the person be +completely deprived of the use of reason by it, but drunkenness that is +not intended or desired may be excused from mortal sin. + +Q. 307. What are the chief effects of habitual drunkenness? +A. Habitual drunkenness injures the body, weakens the mind, leads its +victim into many vices and exposes him to the danger of dying in a state +of mortal sin. + +Q. 308. What three sins seem to cause most evil in the world? +A. Drunkenness, dishonesty and impurity seem to cause most evil in the +world, and they are therefore to be carefully avoided at all times. + +Q. 309. What is envy? +A. Envy is a feeling of sorrow at another's good fortune and joy at the +evil which befalls him; as if we ourselves were injured by the good and +benefited by the evil that comes to him. + +Q. 310. What effect has envy on the soul? +A. Envy begets in the soul a want of charity for our neighbor and +produces a spirit of detraction, back-biting and slander. + +Q. 311. What is sloth? +A. Sloth is a laziness of the mind and body, through which we neglect +our duties on account of the labor they require. + +Q. 312. What effect has sloth upon the soul? +A. Sloth begets in the soul a spirit of indifference in our spiritual +duties and a disgust for prayer. + +Q. 313. Why are the seven sources of sin called capital sins? +A. The seven sources of sin are called capital sins because they rule +over our other sins and are the causes of them. + +Q. 314. What do we mean by our predominant sin or ruling passion? +A. By our predominant sin, or ruling passion, we mean the sin into which +we fall most frequently and which we find it hardest to resist. + +Q. 315. How can we best overcome our sins? +A. We can best overcome our sins by guarding against our predominant or +ruling sin. + +Q. 316. Should we give up trying to be good when we seem not to succeed +in overcoming our faults? +A. We should not give up trying to be good when we seem not to succeed +in overcoming our faults, because our efforts to be good will keep us +from becoming worse than we are. + +Q. 317. What virtues are opposed to the seven capital sins? +A. Humility is opposed to pride; generosity to covetousness; chastity to +lust; meekness to anger; temperance to gluttony; brotherly love to envy, +and diligence to sloth. + + + +LESSON SEVENTH. +ON THE INCARNATION AND REDEMPTION. + + +Q. 318. What does "incarnation" mean, and what does "redemption" mean? +A. "Incarnation" means the act of clothing with flesh. Thus Our Lord +clothed His divinity with a human body. "Redemption" means to buy back +again. + +Q. 319. {60} Did God abandon man after he fell into sin? +A. God did not abandon man after he fell into sin, but promised him a +Redeemer, who was to satisfy for man's sin and reopen to him the gates +of heaven. + +Q. 320. What do we mean by the "gates of heaven"? +A. By the "gates of heaven" we mean the divine power by which God keeps +us out of heaven or admits us into it, at His pleasure. + +Q. 321. {61} Who is the Redeemer? +A. Our Blessed Lord and Saviour Jesus Christ is the Redeemer of mankind. + +Q. 322. What does the name "Jesus" signify and how was this name given +to Our Lord? +A. The name "Jesus" signifies Saviour or Redeemer, and this name was +given to Our Lord by an Angel who appeared to Joseph and said: "Mary +shall bring forth a Son; and thou shalt call His name Jesus." + +Q. 323. What does the name "Christ" signify? +A. The name "Christ" means the same as Messias, and signifies Anointed; +because, as in the Old Law, Prophets, High Priests and Kings were +anointed with oil; so Jesus, the Great Prophet, High Priest and King of +the New Law, was anointed as man with the fullness of divine power. + +Q. 324. How did Christ show and prove His divine power? +A. Christ showed and proved His divine power chiefly by His miracles, +which are extraordinary works that can be performed only by power +received from God, and which have, therefore, His sanction and +authority. + +Q. 325. What, then, did the miracles of Jesus Christ prove? +A. The miracles of Jesus Christ proved that whatever He said was true, +and that when He declared Himself to be the Son of God He really was +what He claimed to be. + +Q. 326. Could not men have been deceived in the miracles of Christ? +A. Men could not have been deceived in the miracles of Christ because +they were performed in the most open manner and usually in the presence +of great multitudes of people, among whom were many of Christ's enemies, +ever ready to expose any deceit. And if Christ performed no real +miracles, how, then, could He have converted the world and have +persuaded sinful men to give up what they loved and do the difficult +things that the Christian religion imposes? + +Q. 327. Could not false accounts of these miracles have been written +after the death of Our Lord? +A. False accounts of these miracles could not have been written after +the death of Our Lord; for then neither His friends nor His enemies +would have believed them without proof. Moreover, the enemies of Christ +did not deny the miracles, but tried to explain them by attributing them +to the power of the devil or other causes. Again, the Apostles and the +Evangelists who wrote the accounts suffered death to testify their +belief in the words and works of Our Lord. + +Q. 328. Did Jesus Christ die to redeem all men of every age and race +without exception? +A. Jesus Christ died to redeem all men of every age and race without +exception; and every person born into the world should share in His +merits, without which no one can be saved. + +Q. 329. How are the merits of Jesus Christ applied to our souls? +A. The merits of Jesus Christ are applied to our souls through the +Sacraments, and especially through Baptism and Penance, which restore us +to the friendship of God. + +Q. 330. {62} What do you believe of Jesus Christ? +A. I believe that Jesus Christ is the Son of God, the second Person of +the Blessed Trinity, true God and true man. + +Q. 331. Cannot we also be called the Children of God, and therefore His +sons and daughters? +A. We can be called the Children of God because He has adopted us by His +grace or because He is the Father who has created us; but we are not, +therefore, His real Children; whereas, Jesus Christ, His only real and +true Son, was neither adopted nor created, but was begotten of His +Father from all eternity. + +Q. 332. {63} Why is Jesus Christ true God? +A. Jesus Christ is true God because He is the true and only Son of God +the Father. + +Q. 333. {64} Why is Jesus Christ true man? +A. Jesus Christ is true man because He is the Son of the Blessed Virgin +Mary and has a body and soul like ours. + +Q. 334. Who was the foster father or guardian of Our Lord while on +earth? +A. St. Joseph, the husband of the Blessed Virgin, was the foster-father +or guardian of Our Lord while on earth. + +Q. 335. Is Jesus Christ in heaven as God or as man? +A. Since His Ascension Jesus Christ is in heaven both as God and as man. + +Q. 336. {65} How many natures are there in Jesus Christ? +A. In Jesus Christ there are two natures, the nature of God and the +nature of man. + +Q. 337. {66} Is Jesus Christ more than one person? +A. No. Jesus Christ is but one Divine Person. + +Q. 338. From what do we learn that Jesus Christ is but one person? +A. We learn that Jesus Christ is but one person from Holy Scripture and +from the constant teaching of the Church, which has condemned all those +who teach the contrary. + +Q. 339. {67} Was Jesus Christ always God? +A. Jesus Christ was always God, as He is the second person of the +Blessed Trinity, equal to His Father from all eternity. + +Q. 340. {68} Was Jesus Christ always man? +A. Jesus Christ was not always man, but became man at the time of His +Incarnation. + +Q. 341. {69} What do you mean by the Incarnation? +A. By the Incarnation I mean that the Son of God was made man. + +Q. 342. {70} How was the Son of God made man? +A. The Son of God was conceived and made man by the power of the Holy +Ghost, in the womb of the Blessed Virgin Mary. + +Q. 343. {71} Is the Blessed Virgin Mary truly the Mother of God? +A. The Blessed Virgin Mary is truly the Mother of God, because the same +Divine Person who is the Son of God is also the Son of the Blessed +Virgin Mary. + +Q. 344. {72} Did the Son of God become man immediately after the sin of +our first parents? +A. The Son of God did not become man immediately after the sin of our +first parents, but was promised to them as a Redeemer. + +Q. 345. How many years passed from the time Adam sinned till the time +the Redeemer came? +A. About 4,000 years passed from the time Adam sinned till the time the +Redeemer came. + +Q. 346. What was the moral condition of the world just before the coming +of Our Lord? +A. Just before the coming of Our Lord the moral condition of the world +was very bad. Idolatry, injustice, cruelty, immorality and horrid vices +were common almost everywhere. + +Q. 347. Why was the coming of the Redeemer so long delayed? +A. The coming of the Redeemer was so long delayed that the +world--suffering from every misery--might learn the great evil of sin +and know that God alone could help fallen man. + +Q. 348. When was the Redeemer promised to mankind? +A. The Redeemer was first promised to mankind in the Garden of Paradise, +and often afterward through Abraham and his descendants, the patriarchs, +and through numerous prophets. + +Q. 349. Who were the prophets? +A. The prophets were inspired men to whom God revealed the future, that +they might with absolute certainty make it known to the people. + +Q. 350. What did the prophets foretell concerning the Redeemer? +A. The prophets, taken together, foretold so accurately all the +circumstances of the birth, life, death, resurrection and glory of the +Redeemer that no one who carefully studied their writings could fail to +recognize Him when He came. + +Q. 351. Have all these prophecies concerning the Redeemer been +fulfilled? +A. All the prophecies concerning the Redeemer have been fulfilled in +every point by the circumstances of Christ's birth, life, death, +resurrection and glory; and He is, therefore, the Redeemer promised to +mankind from the time of Adam. + +Q. 352. Where shall we find these prophecies concerning the Redeemer? +A. We shall find these prophecies concerning the Redeemer in the +prophetic books of the Bible or Holy Scripture. + +Q. 353. If the Redeemer's coming was so clearly foretold, why did not +all recognize Him when He came? +A. All did not recognize the Redeemer when He came, because many knew +only part of the prophecies; and taking those concerning His glory and +omitting those concerning His suffering, they could not understand His +life. + +Q. 354. {73} How could they be saved who lived before the Son of God +became man? +A. They who lived before the Son of God became man could be saved by +believing in a Redeemer to come, and by keeping the Commandments. + +Q. 355. {74} On what day was the Son of God conceived and made man? +A. The Son of God was conceived and made man on Annunciation Day--the +day on which the Angel Gabriel announced to the Blessed Virgin Mary that +she was to be the Mother of God. + +Q. 356. {75} On what day was Christ born? +A. Christ was born on Christmas Day, in a stable at Bethlehem, over +nineteen hundred years ago. + +Q. 357. Why did the Blessed Virgin and St. Joseph go to Bethlehem just +before the birth of Our Lord? +A. The Blessed Virgin and St. Joseph went to Bethlehem in obedience to +the Roman Emperor, who ordered all his subjects to register their names +in the towns or cities of their ancestors. Bethlehem was the City of +David, the royal ancestor of Mary and Joseph, hence they had to register +there. All this was done by the Will of God, that the prophecies +concerning the birth of His Divine Son might be fulfilled. + +Q. 358. Why was Christ born in a stable? +A. Christ was born in a stable because Joseph and Mary were poor and +strangers in Bethlehem, and without money they could find no other +shelter. This was permitted by Our Lord that we might learn a lesson +from His great humility. + +Q. 359. In giving the ancestors or forefathers of Our Lord, why do the +Gospels give the ancestors of Joseph, who was only Christ's +foster-father, and not the ancestors of Mary, who was Christ's real +parent? +A. In giving the ancestors of Our Lord, the Gospels give the ancestors +of Joseph: (1) Because the ancestors of women were not usually recorded +by the Jews; and (2) Because Mary and Joseph were members of the same +tribe, and had, therefore, the same ancestors; so that, in giving the +ancestors of Joseph, the Gospels give also those of Mary; and this was +understood by those for whom the Gospels were intended. + +Q. 360. Had Our Lord any brothers or sisters? +A. Our Lord had no brothers or sisters. When the Gospels speak of His +brethren they mean only His near relations. His Blessed Mother Mary was +always a Virgin as well before and at His birth as after it. + +Q. 361. Who were among the first to adore the Infant Jesus? +A. The shepherds of Bethlehem, to whom His birth was announced by +Angels; and the Magi or three wise men, who were guided to His crib by a +miraculous star, were among the first to adore the Infant Jesus. We +recall the adoration of the Magi on the feast of the Epiphany, which +means appearance or manifestation, namely, of Our Saviour. + +Q. 362. Who sought to kill the Infant Jesus? +A. Herod sought to kill the Infant Jesus because he thought the +influence of Christ--the new-born King--would deprive him of his throne. + +Q. 363. How was the Holy Infant rescued from the power of Herod? +A. The Holy Infant was rescued from the power of Herod by the flight +into Egypt, when St. Joseph--warned by an Angel--fled hastily into that +country with Jesus and Mary. + +Q. 364. How did Herod hope to accomplish his wicked designs? +A. Herod hoped to accomplish his wicked designs by murdering all the +infants in and near Bethlehem. The day on which we commemorate the death +of these first little martyrs, who shed their blood for Christ's sake, +is called the feast of Holy Innocents. + +Q. 365. How may the years of Christ's life be divided? +A. The years of Christ's life may be divided into three parts: (1) His +childhood, extending from His birth to His twelfth year, when He went +with his parents to worship in the Temple of Jerusalem. (2) His hidden +life, which extends from His twelfth to His thirtieth year, during which +time He dwelt with His parents at Nazareth. (3) His public life, +extending from His thirtieth year--or from His baptism by St. John the +Baptist to His death; during which time He taught His doctrines and +established His Church. + +Q. 366. Why is Christ's life thus divided? +A. Christ's life is thus divided to show that all classes find in Him +their model. In childhood He gave an example to the young; in His hidden +life an example to those who consecrate themselves to the service of God +in a religious state; and in His public life an example to all +Christians without exception. + +Q. 367. {76} How long did Christ live on earth? +A. Christ lived on earth about thirty-three years, and led a most holy +life in poverty and suffering. + +Q. 368. {77} Why did Christ live so long on earth? +A. Christ lived so long on earth to show us the way to heaven by His +teachings and example. + + + +LESSON EIGHTH. +ON OUR LORD'S PASSION, DEATH, RESURRECTION, AND ASCENSION. + + +Q. 369. What do we mean by Our Lord's Passion? +A. By Our Lord's Passion we mean His dreadful sufferings from His agony +in the garden till the moment of His death. + +Q. 370. {78} What did Jesus Christ suffer? +A. Jesus Christ suffered a bloody sweat, a cruel scourging, was crowned +with thorns, and was crucified. + +Q. 371. When did Our Lord suffer the "bloody sweat"? +A. Our Lord suffered the "bloody sweat" while drops of blood came forth +from every pore of His body, during His agony in the Garden of Olives, +near Jerusalem, where He went to pray on the night His Passion began. + +Q. 372. Who accompanied Our Lord to the Garden of Olives on the night of +His Agony? +A. The Apostles Peter, James and John, the same who had witnessed His +transfiguration on the mount, accompanied Our Lord to the Garden of +Olives, to watch and pray with Him on the night of His agony. + +Q. 373. What do we mean by the transfiguration of Our Lord? +A. By the transfiguration of Our Lord we mean the supernatural change in +His appearance when He showed Himself to His Apostles in great glory and +brilliancy in which "His face did shine as the sun and His garments +became white as snow." + +Q. 374. Who were present at the transfiguration? +A. There were present at the transfiguration--besides the Apostles +Peter, James and John, who witnessed it--the two great and holy men of +the Old Law, Moses and Elias, talking with Our Lord. + +Q. 375. What caused Our Lord's agony in the garden? +A. It is believed Our Lord's agony in the garden was caused: (1) By his +clear knowledge of all He was soon to endure; (2) by the sight of the +many offenses committed against His Father by the sins of the whole +world; (3) by His knowledge of men's ingratitude for the blessings of +redemption. + +Q. 376. Why was Christ cruelly scourged? +A. Christ was cruelly scourged by Pilate's orders, that the sight of His +bleeding body might move His enemies to spare His life. + +Q. 377. Why was Christ crowned with thorns? +A. Christ was crowned with thorns in mockery because He had said He was +a King. + +Q. 378. Could Christ, if He pleased, have escaped the tortures of His +Passion? +A. Christ could, if He pleased, have escaped the tortures of His +Passion, because He foresaw them and had it in His power to overcome His +enemies. + +Q. 379. Was it necessary for Christ to suffer so much in order to redeem +us? +A. It was not necessary for Christ to suffer so much in order to redeem +us, for the least of His sufferings was more than sufficient to atone +for all the sins of mankind. By suffering so much He showed His great +love for us. + +Q. 380. Who betrayed Our Lord? +A. Judas, one of His Apostles, betrayed Our Lord, and from His sin we +may learn that even the good may become very wicked by the abuse of +their free will. + +Q. 381. How was Christ condemned to death? +A. Through the influence of those who hated Him, Christ was condemned to +death, after an unjust trial, at which false witnesses were induced to +testify against Him. + +Q. 382. {79} On what day did Christ die? +A. Christ died on Good Friday. + +Q. 383. {80} Why do you call that day "good" on which Christ died so +sorrowful a death? +A. We call that day good on which Christ died because by His death He +showed His great love for man, and purchased for him every blessing. + +Q. 384. How long was Our Lord hanging on the cross before He died? +A. Our Lord was hanging on the Cross about three hours before He died. +While thus suffering, His enemies stood around blaspheming and mocking +Him. By His death He proved Himself a real mortal man, for He could not +die in His divine nature. + +Q. 385. What do we call the words Christ spoke while hanging on the +Cross? +A. We call the words Christ spoke while hanging on the Cross "the seven +last words of Jesus on the Cross." They teach us the dispositions we +should have at the hour of death. + +Q. 386. Repeat the seven last words or sayings of Jesus on the Cross. +A. The seven last words or sayings of Jesus on the Cross are: (1) +"Father, forgive them, for they know not what they do," in which He +forgives and prays for His enemies. (2) "Amen, I say to thee, this day +thou shalt be with Me in Paradise," in which He pardons the penitent +sinner. (3) "Woman, behold thy Son"--"Behold thy Mother," in which He +gave up what was dearest to Him on earth, and gave us Mary for our +Mother. (4) "My God, my God, why hast Thou forsaken Me?" from which we +learn the suffering of His mind. (5) "I thirst," from which we learn the +suffering of His body. (6) "All is consummated," by which He showed the +fulfillment of all the prophecies concerning Him and the completion of +the work of our redemption. (7) "Father, into Thy hands I commend my +spirit," by which He showed His perfect resignation to the Will of His +Eternal Father. + +Q. 387. What happened at the death of Our Lord? +A. At the death of Our Lord there were darkness and earthquake; many +holy dead came forth from their graves, and the veil concealing the Holy +of Holies, in the Temple of Jerusalem, was torn asunder. + +Q. 388. What was the Holy of Holies in the temple? +A. The Holy of Holies was the sacred part of the Temple, in which the +Ark of the Covenant was kept, and where the high priest consulted the +Will of God. + +Q. 389. What was the "Ark of the Covenant"? +A. The Ark of the Covenant was a precious box in which were kept the +tablets of stone bearing the written Commandments of God, the rod which +Aaron changed into a serpent before King Pharao, and a portion of the +manna with which the Israelites were miraculously fed in the desert. The +Ark of the Covenant was a figure of the Tabernacle in which we keep the +Holy Eucharist. + +Q. 390. Why was the veil of the Temple torn asunder at the death of +Christ? +A. The veil of the Temple was torn asunder at the death of Christ +because at His death the Jewish religion ceased to be the true religion, +and God no longer manifested His presence in the Temple. + +Q. 391. Why did the Jewish religion, which up to the death of Christ had +been the true religion, cease at that time to be the true religion? +A. The Jewish religion, which, up to the death of Christ, had been the +true religion, ceased at that time to be the true religion, because it +was only a promise of the redemption and figure of the Christian +religion, and when the redemption was accomplished and the Christian +religion established by the death of Christ, the promise and the figure +were no longer necessary. + +Q. 392. Were all the laws of the Jewish religion abolished by the +establishment of Christianity? +A. The moral laws of the Jewish religion were not abolished by the +establishment of Christianity, for Christ came not to destroy these +laws, but to make them more perfect. Its ceremonial laws were abolished +when the Temple of Jerusalem ceased to be the House of God. + +Q. 393. What do we mean by moral and ceremonial laws? +A. By "moral" laws we mean laws regarding good and evil. By "ceremonial" +laws we mean laws regulating the manner of worshipping God in Temple or +Church. + +Q. 394. {81} Where did Christ die? +A. Christ died on Mount Calvary. + +Q. 395. Where was Mount Calvary, and what does the name signify? +A. Mount Calvary was the place of execution, not far from Jerusalem; and +the name signifies the "place of skulls." + +Q. 396. {82} How did Christ die? +A. Christ was nailed to the Cross, and died on it between two thieves. + +Q. 397. Why was Our Lord crucified between thieves? +A. Our Lord was crucified between thieves that His enemies might thus +add to His disgrace by making Him equal to the worst criminals. + +Q. 398. {83} Why did Christ suffer and die? +A. Christ suffered and died for our sins. + +Q. 399. How was Our Lord's body buried? +A. Our Lord's body was wrapped in a clean linen cloth and laid in a new +sepulchre or tomb cut in a rock, by Joseph of Arimathea and other pious +persons who believed in Our Divine Lord. + +Q. 400. {84} What lessons do we learn from the sufferings and death of +Christ? +A. From the sufferings and death of Christ we learn the great evil of +sin, the hatred God bears to it, and the necessity of satisfying for it. + +Q. 401. {85} Whither did Christ's soul go after His death? +A. After Christ's death His soul descended into hell. + +Q. 402. {86} Did Christ's soul descend into the hell of the damned? +A. The hell into which Christ's soul descended was not the hell of the +dammed, but a place or state of rest called Limbo, where the souls of +the just were waiting for Him. + +Q. 403. {87} Why did Christ descend into Limbo? +A. Christ descended into Limbo to preach to the souls who were in +prison--that is, to announce to them the joyful tidings of their +redemption. + +Q. 404. {88} Where was Christ's body while His soul was in Limbo? +A. While Christ's soul was in Limbo His body was in the holy sepulchre. + +Q. 405. {89} On what day did Christ rise from the dead? +A. Christ rose from the dead, glorious and immortal, on Easter Sunday, +the third day after His death. + +Q. 406. Why is the Resurrection the greatest of Christ's miracles? +A. The Resurrection is the greatest of Christ's miracles because all He +taught and did is confirmed by it and depends upon it. He promised to +rise from the dead and without the fulfillment of that promise we could +not believe in Him. + +Q. 407. Has any one ever tried to disprove the miracle of the +resurrection? +A. Unbelievers in Christ have tried to disprove the miracle of the +resurrection as they have tried to disprove all His other miracles; but +the explanations they give to prove Christ's miracles false are far more +unlikely and harder to believe than the miracles themselves. + +Q. 408. What do we mean when we say Christ rose "glorious" from the +dead? +A. When we say Christ rose "glorious" from the dead we mean that His +body was in a glorified state; that is, gifted with the qualities of a +glorified body. + +Q. 409. What are the qualities of a glorified body? +A. The qualities of a glorified body are: (1) Brilliancy, by which it +gives forth light; (2) Agility, by which it moves from place to place as +rapidly as an angel; (3) Subtility, by which material things cannot shut +it out; (4) Impassibility, by which it is made incapable of suffering. + +Q. 410. Was Christ three full days in the tomb? +A. Christ was not three full days, but only parts of three days in the +tomb. + +Q. 411. {90} How long did Christ stay on earth after His resurrection? +A. Christ stayed on earth forty days after His resurrection, to show +that He was truly risen from the dead, and to instruct His apostles. + +Q. 412. Was Christ visible to all and at all times during the forty days +He remained on earth after His resurrection? +A. Christ was not visible to all nor at all times during the forty days +He remained on earth after His resurrection. We know that He appeared to +His apostles and others at least nine times, though He may have appeared +oftener. + +Q. 413. How did Christ show that He was truly risen from the dead? +A. Christ showed that He was truly risen from the dead by eating and +conversing with His Apostles and others to whom He appeared. He showed +the wounds in His hands, feet and side, and it was after His +resurrection that He gave to His Apostles the power to forgive sins. + +Q. 414. {91} After Christ had remained forty days on earth, whither did +He go? +A. After forty days Christ ascended into heaven, and the day on which he +ascended into heaven is called Ascension Day. + +Q. 415. Where did the ascension of Our Lord take place? +A. Christ ascended into heaven from Mount Olivet, the place made sacred +by His agony on the night before His death. + +Q. 416. Who were present at the ascension and who ascended with Christ? +A. From various parts of Scripture we may conclude there were about 125 +persons--though traditions tell us there was a greater number--present +at the Ascension. They were the Apostles, the Disciples, the pious women +and others who had followed Our Blessed Lord. The souls of the just who +were waiting in Limbo for the redemption ascended with Christ. + +Q. 417. Why is the paschal candle which is lighted on Easter morning +extinguished at the Mass on Ascension Day? +A. The paschal candle which is lighted on Easter morning signifies +Christ's visible presence on earth, and it is extinguished on Ascension +Day to show that He, having fulfilled all the prophecies concerning +Himself and having accomplished the work of redemption, has transferred +the visible care of His Church to His Apostles and returned in His body +to heaven. + +Q. 418. {92} Where is Christ in heaven? +A. In heaven Christ sits at the right hand of God the Father Almighty. + +Q. 419. {93} What do you mean by saying that Christ sits at the right +hand of God? +A. When I say that Christ sits at the right hand of God I mean that +Christ as God is equal to His Father in all things, and that as man He +is in the highest place in heaven next to God. + + + +LESSON NINTH. +ON THE HOLY GHOST AND HIS DESCENT UPON THE APOSTLES. + + +Q. 420. {94} Who is the Holy Ghost? +A. The Holy Ghost is the third Person of the Blessed Trinity. + +Q. 421. Did the Holy Ghost ever appear? +A. The Holy Ghost appeared at times under the form of a dove, and again +under the form of tongues of fire; for, being a pure spirit without a +body, He can take any form. + +Q. 422. Is the Holy Ghost called by other names? +A. The Holy Ghost is called also the Holy Spirit, the Paraclete, the +Spirit of Truth and other names given in Holy Scripture. + +Q. 423. {95} From whom does the Holy Ghost proceed? +A. The Holy Ghost proceeds from the Father and the Son. + +Q. 424. {96} Is the Holy Ghost equal to the Father and the Son? +A. The Holy Ghost is equal to the Father and the Son, being the same +Lord and God as they are. + +Q. 425. {97} On what day did the Holy Ghost come down upon the Apostles? +A. The Holy Ghost came down upon the Apostles ten days after the +Ascension of our Lord; and the day on which He came down upon the +Apostles is called Whitsunday, or Pentecost. + +Q. 426. Why is the day on which the Holy Ghost came down upon the +Apostles called Whitsunday? +A. The day on which the Holy Ghost came down upon the Apostles is called +Whitsunday or White Sunday, probably because the Christians who were +baptized on the eve of Pentecost wore white garments for some time +afterward, as a mark of the purity bestowed upon their souls by the +Sacrament of Baptism. + +Q. 427. Why is this feast called also Pentecost? +A. This feast is called also Pentecost because Pentecost means the +fiftieth; and the Holy Ghost came down upon the Apostles fifty days +after the resurrection of Our Lord. + +Q. 428. {98} How did the Holy Ghost come down upon the Apostles? +A. The Holy Ghost came down upon the Apostles in the form of tongues of +fire. + +Q. 429. What did the form of tongues of fire denote? +A. The form of tongues of fire denoted the sacred character and divine +authority of the preaching and teaching of the Apostles, by whose words +and fervor all men were to be converted to the love of God. + +Q. 430. {99} Who sent the Holy Ghost upon the Apostles? +A. Our Lord Jesus Christ sent the Holy Ghost upon the Apostles. + +Q. 431. Did the Apostles know that the Holy Ghost would come down upon +them? +A. The Apostles knew that the Holy Ghost would come down upon them; for +Christ promised His Apostles that after His Ascension He would send the +Holy Ghost, the Spirit of Truth, to teach them all truths and to abide +with them forever. + +Q. 432. Has any one ever denied the existence of the Holy Ghost? +A. Some persons have denied the existence of the Holy Ghost; others have +denied that He is a real person equal to the Father and the Son; but all +these assertions are shown to be false by the words of Holy Scripture +and the infallible teaching of the Church. + +Q. 433. What are the sins against the Holy Ghost which Our Lord said +will not be forgiven either in this world or in the next? +A. The sins against the Holy Ghost which Our Lord said will not be +forgiven either in this world or in the next, are sins committed out of +pure malice, and greatly opposed to the mercy of God, and are, +therefore, seldom forgiven. + +Q. 434. {100} Why did Christ send the Holy Ghost? +A. Christ sent the Holy Ghost to sanctify His Church, to enlighten and +strengthen the Apostles, and to enable them to preach the Gospel. + +Q. 435. How was the Church sanctified through the coming of the Holy +Ghost? +A. The Church was sanctified through the coming of the Holy Ghost by +receiving those graces which Christ had merited for His ministers, the +bishops and priests, and for the souls of all those committed to their +care. + +Q. 436. How were the Apostles enlightened through the coming of the Holy +Ghost? +A. The Apostles were enlightened through the coming of the Holy Ghost by +receiving the grace to remember and understand in its true meaning all +that Christ had said and done in their presence. + +Q. 437. How were the Apostles strengthened through the coming of the +Holy Ghost? +A. The Apostles were strengthened through the coming of the Holy Ghost +by receiving the grace to brave every danger, even death itself, in the +performance of their sacred duties. + +Q. 438. What does "Apostle," and what does "Gospel" mean? +A. "Apostle" means a person sent, and "Gospel" means good tidings or +news. Hence the name "Gospel" is given to the inspired history of Our +Lord's life and works upon earth. + +Q. 439. Name the Apostles. +A. The Apostles were: Peter, Andrew, James, John, Philip, Bartholomew, +Thomas, Matthew, James, Thaddeus, Simon, and Judas Iscariot, in whose +place Mathias was chosen. + +Q. 440. Was St. Paul an Apostle? +A. St. Paul was an Apostle, but as he was not called till after the +Ascension of Our Lord he is not numbered among the twelve. He is called +the Apostle of the Gentiles; that is, of all those who were not of the +Jewish religion or members of the Church of the Old Law. + +Q. 441. How did St. Paul become an Apostle? +A. While on his way to persecute the Christians St. Paul was +miraculously converted and called to be an Apostle by Our Lord Himself, +who spoke to him. St. Paul was called Saul before his conversion. + +Q. 442. Who were the Evangelists? +A. St. Matthew, St. Mark, St. Luke and St. John are called Evangelists, +because they wrote the four Gospels bearing their names, and Evangelia +is the Latin name for Gospels. St. Mark and St. Luke were not Apostles, +but St. Matthew and St. John were both Apostles and Evangelists. + +Q. 443. Why did not the Apostles fully understand when Christ Himself +taught them? +A. The Apostles did not fully understand when Christ Himself taught them +because during His stay with them on earth they were only preparing to +become Apostles; and their minds were yet filled with many worldly +thoughts and desires that were to be removed at the coming of the Holy +Ghost. + +Q. 444. {101} Will the Holy Ghost abide with the Church forever? +A. The Holy Ghost will abide with the Church forever, and guide it in +the way of holiness and truth. + +Q. 445. What benefit do we derive from the knowledge that the Holy Ghost +will abide with the Church forever? +A. From the knowledge that the Holy Ghost will abide with the Church +forever we are made certain that the Church can never teach us +falsehood, and can never be destroyed by the enemies of Our Faith. + +Q. 446. What visible power was given to the Apostles through the coming +of the Holy Ghost? +A. Through the coming of the Holy Ghost the Apostles received the "gift +of tongues," by which they could be understood in every language, though +they preached in only one. + +Q. 447. Why did such wonderful gifts accompany Confirmation, or the +coming of the Holy Ghost, in the first ages of the Church? +A. Such wonderful gifts accompanied Confirmation in the first ages of +the Church to prove the power, truth and divine character of +Christianity to those who otherwise might not believe, and to draw the +attention of all to the establishment of the Christian Church. + +Q. 448. Why are these signs not continued everywhere at the present +time? +A. These signs are not continued everywhere at the present time, because +now that the Church is fully established and its divine character and +power proved in other ways, such signs are no longer necessary. + +Q. 449. Were such powers as the "gift of tongues" a part of the +Sacrament of Confirmation? +A. Such powers as the "gift of tongues" were not a part of the Sacrament +of Confirmation, but they were added to it by the Holy Ghost when +necessary for the good of the Church. + + + +LESSON TENTH. +ON THE EFFECTS OF THE REDEMPTION. + + +Q. 450. What is an effect? +A. An effect is that which is caused by something else, as smoke, for +example, is an effect of fire. + +Q. 451. What does redemption mean? +A. Redemption means the buying back of a thing that was given away or +sold. + +Q. 452. What did Adam give away by his sin, and what did Our Lord buy +back for him and us? +A. By his sin Adam gave away all right to God's promised gifts of grace +in this world and of glory in the next, and Our Lord bought back the +right that Adam threw away. + +Q. 453. {102} Which are the chief effects of the Redemption? +A. The chief effects of the Redemption are two: The satisfaction of +God's justice by Christ's sufferings and death, and the gaining of grace +for men. + +Q. 454. Why do we say "chief effects"? +A. We say "chief effects" to show that these are the most important but +not the only effects of the Redemption--for all the benefits of our holy +religion and of its influence upon the world are the effects of the +redemption. + +Q. 455. Why did God's justice require satisfaction? +A. God's justice required satisfaction because it is infinite and +demands reparation for every fault. Man in his state of sin could not +make the necessary reparation, so Christ became man and made it for him. + +Q. 456. {103} What do you mean by grace? +A. By grace I mean a supernatural gift of God bestowed on us, through +the merits of Jesus Christ, for our salvation. + +Q. 457. What does "supernatural" mean? +A. Supernatural means above or greater than nature. All gifts such as +health, learning or the comforts of life, that affect our happiness +chiefly in this world, are called natural gifts, and all gifts such as +blessings that affect our happiness chiefly in the next world are called +supernatural or spiritual gifts. + +Q. 458. What do you mean by "merit"? +A. Merit means the quality of deserving well or ill for our actions. In +the question above it means a right to reward for good deeds done. + +Q. 459. {104} How many kinds of grace are there? +A. There are two kinds of grace, sanctifying grace and actual grace. + +Q. 460. What is the difference between sanctifying grace and actual +grace? +A. Sanctifying grace remains with us as long as we are not guilty of +mortal sin; and hence, it is often called habitual grace; but actual +grace comes to us only when we need its help in doing or avoiding an +action, and it remains with us only while we are doing or avoiding the +action. + +Q. 461. {105} What is sanctifying grace? +A. Sanctifying grace is that grace which makes the soul holy and +pleasing to God. + +Q. 462. {106} What do you call those graces or gifts of God by which we +believe in Him, hope in Him, and love Him? +A. Those graces or gifts of God by which we believe in Him, and hope in +Him, and love Him, are called the Divine virtues of Faith, Hope, and +Charity. + +Q. 463. What do you mean by virtue and vice? +A. Virtue is the habit of doing good, and vice is the habit of doing +evil. An act, good or bad, does not form a habit; and hence, a virtue or +a vice is the result of repeated acts of the same kind. + +Q. 464. Does habit excuse us from the sins committed through it? +A. Habit does not excuse us from the sins committed through it, but +rather makes us more guilty by showing how often we must have committed +the sin to acquire the habit. If, however, we are seriously trying to +overcome a bad habit, and through forgetfulness yield to it, the habit +may sometimes excuse us from the sin. + +Q. 465. {107} What is Faith? +A. Faith is a Divine virtue by which we firmly believe the truths which +God has revealed. + +Q. 466. {108} What is Hope? +A. Hope is a Divine virtue by which we firmly trust that God will give +us eternal life and the means to obtain it. + +Q. 467. {109} What is Charity? +A. Charity is a Divine virtue by which we love God above all things for +His own sake, and our neighbor as ourselves for the love of God. + +Q. 468. Why are Faith, Hope and Charity called virtues? +A. Faith, Hope and Charity are called virtues because they are not mere +acts, but habits by which we always and in all things believe God, hope +in Him, and love Him. + +Q. 469. What kind of virtues are Faith, Hope and Charity? +A. Faith, Hope and Charity are called infused theological virtues to +distinguish them from the four moral virtues--Prudence, Justice, +Fortitude and Temperance. + +Q. 470. Why do we say the three theological virtues are infused and the +four moral virtues acquired? +A. We say the three theological virtues are infused; that is, poured +into our souls, because they are strictly gifts of God and do not depend +upon our efforts to obtain them, while the four moral virtues--Prudence, +Justice, Fortitude and Temperance--though also gifts of God, may, as +natural virtues, be acquired by our own efforts. + +Q. 471. Why do we believe God, hope in Him, and love Him? +A. We believe God and hope in Him because He is infinitely true and +cannot deceive us. We love Him because He is infinitely good and +beautiful and worthy of all love. + +Q. 472. What mortal sins are opposed to Faith? +A. Atheism, which is a denial of all revealed truths, and heresy, which +is a denial of some revealed truths, and superstition, which is a misuse +of religion, are opposed to Faith. + +Q. 473. Who is our neighbor? +A. Every human being capable of salvation of every age, country, race or +condition, especially if he needs our help, is our neighbor in the sense +of the Catechism. + +Q. 474. Why should we love our neighbor? +A. We should love our neighbor because he is a child of God, redeemed by +Jesus Christ, and because he is our brother created to dwell in heaven +with us. + +Q. 475. {110} What is actual grace? +A. Actual grace is that help of God which enlightens our mind and moves +our will to shun evil and do good. + +Q. 476. {111} Is grace necessary to salvation? +A. Grace is necessary to salvation, because without grace we can do +nothing to merit heaven. + +Q. 477. {112} Can we resist the grace of God? +A. We can, and unfortunately often do, resist the grace of God. + +Q. 478. Is it a sin knowingly to resist the grace of God? +A. It is a sin, knowingly, to resist the grace of God, because we +thereby insult Him and reject His gifts without which we cannot be +saved. + +Q. 479. Does God give His grace to every one? +A. God gives to everyone He creates sufficient grace to save his soul; +and if persons do not save their souls, it is because they have not used +the grace given. + +Q. 480. {113} What is the grace of perseverance? +A. The grace of perseverance is a particular gift of God which enables +us to continue in the state of grace till death. + +Q. 481. Can we merit the grace of final perseverance or know when we +possess it? +A. We cannot merit the grace of final perseverance, or know when we +possess it, because it depends entirely upon God's mercy and not upon +our actions. To imagine we possess it would lead us into the sin of +presumption. + +Q. 482. Can a person merit any supernatural reward for good deeds +performed while he is in mortal sin? +A. A person cannot merit any supernatural reward for good deeds +performed while he is in mortal sin; nevertheless, God rewards such good +deeds by giving the grace of repentance; and, therefore, all persons, +even those in mortal sin, should ever strive to do good. + +Q. 483. Does God reward anything but our good works? +A. God rewards our good intention and desire to serve Him, even when our +works are not successful. We should make this good intention often +during the day, and especially in the morning. + + + +LESSON ELEVENTH. +ON THE CHURCH. + + +Q. 484. How was the true religion preserved from Adam till the coming of +Christ? +A. The true religion was preserved from Adam till the coming of Christ +by the patriarchs, prophets and other holy men whom God appointed and +inspired to teach His Will and Revelations to the people, and to remind +them of the promised Redeemer. + +Q. 485. Who were the prophets, and what was their chief duty? +A. The prophets were men to whom God gave a knowledge of future events +connected with religion, that they might foretell them to His people and +thus give proof that the message came from God. Their chief duty was to +foretell the time, place and circumstances of Our Saviour's coming into +the world, that men might know when and where to look for Him, and might +recognize Him when He came. + +Q. 486. How could they be saved who lived before Christ became man? +A. They who lived before Christ became man could be saved by belief in +the Redeemer to come and by keeping the Commandments of God. + +Q. 487. Was the true religion universal before the coming of Christ? +A. The true religion was not universal before the coming of Christ. It +was confined to one people--the descendants of Abraham. All other +nations worshipped false gods. + +Q. 488. {114} Which are the means instituted by Our Lord to enable men +at all times to share in the fruits of the Redemption? +A. The means instituted by Our Lord to enable men at all times to share +in the fruits of His Redemption are the Church and the Sacraments. + +Q. 489. {115} What is the Church? +A. The Church is the congregation of all those who profess the faith of +Christ, partake of the same Sacraments, and are governed by their lawful +pastors under one visible Head. + +Q. 490. How may the members of the Church on earth be divided? +A. The members of the Church on earth may be divided into those who +teach and those who are taught. Those who teach, namely, the Pope, +bishops and priests, are called the Teaching Church, or simply the +Church. Those who are taught are called the Believing Church, or simply +the faithful. + +Q. 491. What is the duty of the Teaching Church? +A. The duty of the Teaching Church is to continue the work Our Lord +began upon earth, namely, to teach revealed truth, to administer the +Sacraments and to labor for the salvation of souls. + +Q. 492. What is the duty of the faithful? +A. The duty of the faithful is to learn the revealed truths taught; to +receive the Sacraments, and to aid in saving souls by their prayers, +good works and alms. + +Q. 493. What do you mean by "profess the faith of Christ"? +A. By "profess the faith of Christ" we mean, believe all the truths and +practice the religion He has taught. + +Q. 494. What do we mean by "lawful pastors"? +A. By "lawful pastors" we mean those in the Church who have been +appointed by lawful authority and who have, therefore, a right to rule +us. The lawful pastors in the Church are: Every priest in his own +parish; every bishop in his own diocese, and the Pope in the whole +Church. + +Q. 495. {116} Who is the invisible Head of the Church? +A. Jesus Christ is the invisible Head of the Church. + +Q. 496. {117} Who is the visible Head of the Church? +A. Our Holy Father the Pope, the Bishop of Rome, is the Vicar of Christ +on earth and the visible Head of the Church. + +Q. 497. What does "vicar" mean? +A. Vicar is a name used in the Church to designate a person who acts in +the name and authority of another. Thus a Vicar Apostolic is one who +acts in the name of the Pope, and a Vicar General is one who acts in the +name of the bishop. + +Q. 498. Could any one be Pope without being Bishop of Rome? +A. One could not be Pope without being Bishop of Rome, and whoever is +elected Pope must give up his title to any other diocese and take the +title of Bishop of Rome. + +Q. 499. {118} Why is the Pope, the Bishop of Rome, the visible Head of +the Church? +A. The Pope, the Bishop of Rome, is the visible Head of the Church +because he is the successor of St. Peter, whom Christ made the chief of +the Apostles and the visible Head of the Church. + +Q. 500. Why are Catholics called "Roman"? +A. Catholics are called Roman to show that they are in union with the +true Church founded by Christ and governed by the Apostles under the +direction of St. Peter, by divine appointment the Chief of the Apostles, +who founded the Church of Rome and was its first bishop. + +Q. 501. By what name is a bishop's diocese sometimes called? +A. A bishop's diocese is sometimes called his see. The diocese of Rome, +on account of its authority and dignity, is called the Holy See, and its +bishop is called the Holy Father or Pope. Pope means father. + +Q. 502. What do we call the right by which St. Peter or his successor +has always been the head of the Church and of all its bishops? +A. We call the right by which St. Peter or his successor has always been +the head of the Church, and of all its bishops, the Primacy of St. Peter +or of the Pope. Primacy means holding first place. + +Q. 503. How is it shown that St. Peter or his successor has always been +the head of the Church? +A. It is shown that St. Peter or his successor has always been the head +of the Church: (1) From the words of Holy Scripture, which tell how +Christ appointed Peter Chief of the Apostles and head of the Church. (2) +From the history of the Church, which shows that Peter and his +successors have always acted and have always been recognized as the head +of the Church. + +Q. 504. How do we know that the rights and privileges bestowed on St. +Peter were given also to his successors--the Popes? +A. We know that the rights and privileges bestowed on St. Peter were +given also to his successors, the Popes, because the promises made to +St. Peter by Our Lord were to be fulfilled in the Church till the end of +time, and as Peter was not to live till the end of time, they are +fulfilled in his successors. + +Q. 505. Did St. Peter establish any Church before he came to Rome? +A. Before he came to Rome, St. Peter established a Church at Antioch and +ruled over it for several years. + +Q. 506. {119} Who are the successors of the other Apostles? +A. The successors of the other Apostles are the Bishops of the Holy +Catholic Church. + +Q. 507. How do we know that the bishops of the Church are the successors +of the Apostles? +A. We know that the bishops of the Church are the successors of the +Apostles because they continue the work of the Apostles and give proof +of the same authority. They have always exercised the rights and powers +that belonged to the Apostles in making laws for the Church, in +consecrating bishops and ordaining priests. + +Q. 508. {120} Why did Christ found the Church? +A. Christ founded the Church to teach, govern, sanctify, and save all +men. + +Q. 509. {121} Are all bound to belong to the Church? +A. All are bound to belong to the Church, and he who knows the Church to +be the true Church and remains out of it cannot be saved. + +Q. 510. Is it ever possible for one to be saved who does not know the +Catholic Church to be the true Church? +A. It is possible for one to be saved who does not know the Catholic +Church to be the true Church, provided that person: (1) has been validly +baptized; (2) firmly believes the religion he professes and practices to +be the true religion, and (3) dies without the guilt of mortal sin on +his soul. + +Q. 511. Why do we say it is only possible for a person to be saved who +does not know the Catholic Church to be the true Church? +A. We say it is only possible for a person to be saved who does not know +the Catholic Church to be the true Church, because the necessary +conditions are not often found, especially that of dying in a state of +grace without making use of the Sacrament of Penance. + +Q. 512. How are such persons said to belong to the Church? +A. Such persons are said to belong to the "soul of the church"; that is, +they are really members of the Church without knowing it. Those who +share in its Sacraments and worship are said to belong to the body or +visible part of the Church. + +Q. 513. Why must the true Church be visible? +A. The true Church must be visible because its founder, Jesus Christ, +commanded us under pain of condemnation to hear the Church; and He could +not in justice command us to hear a Church that could not be seen and +known. + +Q. 514. What excuses do some give for not becoming members of the true +Church? +A. The excuses some give for not becoming members of the true church +are: (1) They do not wish to leave the religion in which they were born; +(2) There are too many poor and ignorant people in the Catholic Church; +(3) One religion is as good as another if we try to serve God in it, and +be upright and honest in our lives. + +Q. 515. How do you answer such excuses? +A. (1) To say that we should remain in a false religion because we were +born in it is as untrue as to say we should not heal our bodily diseases +because we were born with them; (2) To say there are too many poor and +ignorant in the Catholic Church is to declare that it is Christ's +Church; for He always taught the poor and ignorant and instructed His +Church to continue the work; (3) To say that one religion is as good as +another is to assert that Christ labored uselessly and taught falsely; +for He came to abolish the old religion and found the new in which alone +we can be saved as He Himself declared. + +Q. 516. Why can there be only one true religion? +A. There can be only one true religion, because a thing cannot be false +and true at the same time, and, therefore, all religions that contradict +the teaching of the true Church must teach falsehood. If all religions +in which men seek to serve God are equally good and true, why did Christ +disturb the Jewish religion and the Apostles condemn heretics? + + + +LESSON TWELFTH. +ON THE ATTRIBUTES AND MARKS OF THE CHURCH. + + +Q. 517. What is an attribute? +A. An attribute is any characteristic or quality that a person or thing +may be said to have. All perfections or imperfections are attributes. + +Q. 518. What is a mark? +A. A mark is a given and known sign by which a thing can be +distinguished from all others of its kind. Thus a trademark is used to +distinguish the article bearing it from all imitations of the same +article. + +Q. 519. How do we know that the Church must have the four marks and +three attributes usually ascribed or given to it? +A. We know that the Church must have the four marks and three attributes +usually ascribed or given to it from the words of Christ given in the +Holy Scripture and in the teaching of the Church from its beginning. + +Q. 520. Can the Church have the four marks without the three attributes? +A. The Church cannot have the four marks without the three attributes, +because the three attributes necessarily come with the marks and without +them the marks could not exist. + +Q. 521. Why are both marks and attributes necessary in the Church? +A. Both marks and attributes are necessary in the Church, for the marks +teach us its external or visible qualities, while the attributes teach +us its internal or invisible qualities. It is easier to discover the +marks than the attributes; for it is easier to see that the Church is +one than that it is infallible. + +Q. 522. {122} Which are the attributes of the Church? +A. The attributes of the Church are three: authority, infallibility, and +indefectibility. + +Q. 523. What is authority? +A. Authority is the power which one person has over another so as to be +able to justly exact obedience. Rulers have authority over their +subjects, parents over their children, and teachers over their scholars. + +Q. 524. From whom must all persons derive whatever lawful authority they +possess? +A. All persons must derive whatever lawful authority they possess from +God Himself, from whom they receive it directly or indirectly. +Therefore, to disobey our lawful superiors is to disobey God Himself, +and hence such disobedience is always sinful. + +Q. 525. {123} What do you mean by the authority of the Church? +A. By the authority of the Church I mean the right and power which the +Pope and the Bishops, as the successors of the Apostles, have to teach +and to govern the faithful. + +Q. 526. {124} What do you mean by the infallibility of the Church? +A. By the infallibility of the Church I mean that the Church can not err +when it teaches a doctrine of faith or morals. + +Q. 527. What do we mean by a "doctrine of faith or morals"? +A. By a doctrine of faith or morals we mean the revealed teaching that +refers to whatever we must believe and do in order to be saved. + +Q. 528. How do you know that the Church can not err? +A. I know that the Church can not err because Christ promised that the +Holy Ghost would remain with it forever and save it from error. If, +therefore, the Church has erred, the Holy Ghost must have abandoned it +and Christ has failed to keep His promise, which is a thing impossible. + +Q. 529. Since the Church can not err, could it ever be reformed in its +teaching of faith or morals? +A. Since the Church can not err, it could never be reformed in its +teaching of faith or morals. Those who say the Church needed reformation +in faith or morals accuse Our Lord of falsehood and deception. + +Q. 530. {125} When does the Church teach infallibly? +A. The Church teaches infallibly when it speaks through the Pope and +Bishops united in general council, or through the Pope alone when he +proclaims to all the faithful a doctrine of faith or morals. + +Q. 531. What is necessary that the Pope may speak infallibly or +ex-cathedra? +A. That the Pope may speak infallibly, or ex-cathedra, (1) He must speak +on a subject of faith or morals; (2) He must speak as the Vicar of +Christ and to the whole Church; (3) He must indicate by certain words, +such as, we define, we proclaim, &c., that he intends to speak +infallibly. + +Q. 532. Is the Pope infallible in everything he says and does? +A. The Pope is not infallible in everything he says and does, because +the Holy Ghost was not promised to make him infallible in everything, +but only in matters of faith and morals for the whole Church. +Nevertheless, the Pope's opinion on any subject deserves our greatest +respect on account of his learning, experience and dignity. + +Q. 533. Can the Pope commit sin? +A. The Pope can commit sin and he must seek forgiveness in the Sacrament +of Penance as others do. Infallibility does not prevent him from +sinning, but from teaching falsehood when he speaks ex-cathedra. + +Q. 534. What does ex-cathedra mean? +A. "Cathedra" means a seat, and "ex" means out of. Therefore, +ex-cathedra means speaking from the seat or official place held by St. +Peter and his successors as the head of the whole Church. + +Q. 535. Why is the chief Church in a diocese called a Cathedral? +A. The chief Church in a diocese is called a Cathedral because the +bishop's cathedra, that is, his seat or throne, is erected in it, and +because he celebrates all important feasts and performs all his special +duties in it. + +Q. 536. How many Popes have governed the Church from St. Peter to +Pius XI.? +A. From St. Peter to Pius XI., 261 Popes have governed the Church; and +many of them have been remarkable for their zeal, prudence, learning and +sanctity. + +Q. 537. What does anti-pope mean, and who were the anti-popes? +A. Anti-pope means a pretended pope. The anti-popes were men who by the +aid of faithless Christians or others unlawfully seized and claimed the +papal power while the lawful pope was in prison or exile. + +Q. 538. Why must the Pope sometimes warn us on political and other +matters? +A. The Pope must sometimes warn us on political and other matters, +because whatever nations or men do is either good or bad, just or +unjust, and wherever the Pope discovers falsehood, wickedness or +injustice he must speak against it and defend the truths of faith and +morals. He must protect also the temporal rights and property of the +Church committed to his care. + +Q. 539. What do we mean by the "temporal power" of the Pope? +A. By the temporal power of the Pope we mean the right which the Pope +has as a temporal or ordinary ruler to govern the states and manage the +properties that have rightfully come into the possession of the Church. + +Q. 540. How did the Pope acquire and how was he deprived of the temporal +power? +A. The Pope acquired the temporal power in a just manner by the consent +of those who had a right to bestow it. He was deprived of it in an +unjust manner by political changes. + +Q. 541. How was the temporal power useful to the Church? +A. The temporal power was useful to the Church (1) because it gave the +Pope the complete independence necessary for the government of the +Church and for the defense of truth and virtue. (2) It enabled him to do +much for the spread of the true religion by giving alms for the +establishment and support of Churches and schools in poor or pagan +countries. + +Q. 542. What name do we give to the offerings made yearly by the +faithful for the support of the Pope and the government of the Church? +A. We call the offerings made yearly by the faithful for the support of +the Pope and government of the Church "Peter's pence." It derives its +name from the early custom of sending yearly a penny from every house to +the successor of St. Peter, as a mark of respect or as an alms for some +charity. + +Q. 543. {126} What do you mean by the indefectibility of the Church? +A. By the indefectibility of the Church I mean that the Church, as +Christ founded it, will last till the end of time. + +Q. 544. What is the difference between the infallibility and +indefectibility of the Church? +A. When we say the Church is infallible we mean that it can never teach +error while it lasts; but when we say the Church is indefectible, we +mean that it will last forever and be infallible forever; that it will +always remain as Our Lord founded it and never change the doctrines He +taught. + +Q. 545. Did Our Lord Himself make all the laws of the Church? +A. Our Lord Himself did not make all the laws of the Church. He gave the +Church also power to make laws to suit the needs of the times, places or +persons as it judged necessary. + +Q. 546. Can the Church change its laws? +A. The Church can, when necessary, change the laws it has itself made, +but it cannot change the laws that Christ has made. Neither can the +Church change any doctrine of faith or morals. + +Q. 547. {127} In whom are these attributes found in their fullness? +A. These attributes are found in their fullness in the Pope, the visible +Head of the Church, whose infallible authority to teach bishops, +priests, and people in matters of faith or morals will last to the end +of the world. + +Q. 548. {128} Has the Church any marks by which it may be known? +A. The Church has four marks by which it may be known: it is One; it is +Holy; it is Catholic; it is Apostolic. + +Q. 549. {129} How is the Church One? +A. The Church is One because all its members agree in one faith, are all +in one communion, and are all under one head. + +Q. 550. How is it evident that the Church is one in government? +A. It is evident that the Church is one in government, for the faithful +in a parish are subject to their pastors, the pastors are subject to the +bishops of their dioceses, and the bishops of the world are subject to +the Pope. + +Q. 551. What is meant by the Hierarchy of the Church? +A. By the Hierarchy of the Church is meant the sacred body of clerical +rules who govern the Church. + +Q. 552. How is it evident that the Church is one in worship? +A. It is evident that the Church is one in worship because all its +members make use of the same sacrifice and receive the same Sacraments. + +Q. 553. How is it evident that the Church is one in faith? +A. It is evident the Church is one in faith because all Catholics +throughout the world believe each and every article of faith proposed by +the Church. + +Q. 554. Could a person who denies only one article of our faith be a +Catholic? +A. A person who denies even one article of our faith could not be a +Catholic; for truth is one and we must accept it whole and entire or not +at all. + +Q. 555. Are there any pious beliefs and practices in the Church that are +not articles of faith? +A. There are many pious beliefs and practices in the Church that are not +articles of faith; that is, we are not bound under pain of sin to +believe in them; yet we will often find them useful aids to holiness, +and hence they are recommended by our pastors. + +Q. 556. Of what sin are persons guilty who put firm belief in religious +or other practices that are either forbidden or useless? +A. Persons who put a firm belief in religious or other practices that +are forbidden or useless are guilty of the sin of superstition. + +Q. 557. Where does the Church find the revealed truths it is bound to +teach? +A. The Church finds the revealed truths it is bound to teach in the Holy +Scripture and revealed traditions. + +Q. 558. What is the Holy Scripture or Bible? +A. The Holy Scripture or Bible is the collection of sacred, inspired +writings through which God has made known to us many revealed truths. +Some call them letters from Heaven to earth, that is, from God to man. + +Q. 559. What is meant by the Canon of the Sacred Scriptures? +A. The Canon of Sacred Scriptures means the list the Church has prepared +to teach us what sacred writings are Holy Scripture and contain the +inspired word of God. + +Q. 560. Where does the Church find the revealed traditions? +A. The Church finds the revealed traditions in the decrees of its +councils; in its books of worship; in its paintings and inscriptions on +tombs and monuments; in the lives of its Saints; the writings of its +Fathers, and in its own history. + +Q. 561. Must we ourselves seek in the Scriptures and traditions for what +we are to believe? +A. We ourselves need not seek in the Scriptures and traditions for what +we are to believe. God has appointed the Church to be our guide to +salvation and we must accept its teaching us our infallible rule of +faith. + +Q. 562. How do we show that the Holy Scriptures alone could not be our +guide to salvation and infallible rule of faith? +A. We show that the Holy Scripture alone could not be our guide to +salvation and infallible rule of faith: (1) Because all men cannot +examine or understand the Holy Scripture; but all can listen to the +teaching of the Church; (2) Because the New Testament or Christian part +of the Scripture was not written at the beginning of the Church's +existence, and, therefore, could not have been used as the rule of faith +by the first Christians; (3) Because there are many things in the Holy +Scripture that cannot be understood without the explanation given by +tradition, and hence those who take the Scripture alone for their rule +of faith are constantly disputing about its meaning and what they are to +believe. + +Q. 563. {130} How is the Church Holy? +A. The Church is Holy because its founder, Jesus Christ, is holy; +because it teaches a holy doctrine; invites all to a holy life; and +because of the eminent holiness of so many thousands of its children. + +Q. 564. {131} How is the Church Catholic or universal? +A. The Church is Catholic or universal because it subsists in all ages, +teaches all nations, and maintains all truth. + +Q. 565. How do you show that the Catholic Church is universal in time, +in place, and in doctrine? +A. (1) The Catholic Church is universal in time, for from the time of +the Apostles to the present it has existed, taught and labored in every +age; (2) It is universal in place, for it has taught throughout the +whole world; (3) It is universal in doctrine, for it teaches the same +everywhere, and its doctrines are suited to all classes of persons. It +has converted all the pagan nations that have ever been converted. + +Q. 566. Why does the Church use the Latin language instead of the +national language of its children? +A. The Church uses the Latin language instead of the national language +of its children: (1) To avoid the danger of changing any part of its +teaching in using different languages; (2) That all its rulers may be +perfectly united and understood in their communications; (3) To show +that the Church is not an institute of any particular nation, but the +guide of all nations. + +Q. 567. {132} How is the Church Apostolic? +A. The Church is Apostolic because it was founded by Christ on His +Apostles, and is governed by their lawful successors, and because it has +never ceased, and never will cease, to teach their doctrine. + +Q. 568. Does the Church, by defining certain truths, thereby make new +doctrines? +A. The Church, by defining, that is, by proclaiming certain truths, +articles of faith, does not make new doctrines, but simply teaches more +clearly and with greater effort truths that have always been believed +and held by the Church. + +Q. 569. What, then, is the use of defining or declaring a truth an +article of faith if it has always been believed? +A. The use of defining or declaring a truth an article of faith, even +when it has always been believed, is: (1) To clearly contradict those +who deny it and show their teaching false; (2) To remove all doubt about +the exact teaching of the Church, and to put an end to all discussion +about the truth defined. + +Q. 570. {133} In which Church are these attributes and marks found? +A. These attributes and marks are found in the Holy Roman Catholic +Church alone. + +Q. 571. How do you show that Protestant Churches have not the marks of +the true Church? +A. Protestant Churches have not the marks of the true Church, because: + +(1) They are not one either in government or faith; for they have no +chief head, and they profess different beliefs; (2) They are not holy, +because their doctrines are founded on error and lead to evil +consequences; (3) They are not catholic or universal in time, place or +doctrine. They have not existed in all ages nor in all places, and their +doctrines do not suit all classes; (4) They are not apostolic, for they +were not established for hundreds of years after the Apostles, and they +do not teach the doctrines of the Apostles. + +Q. 572. {134} From whom does the Church derive its undying life and +infallible authority? +A. The Church derives its undying life and infallible authority from the +Holy Ghost, the spirit of truth, who abides with it forever. + +Q. 573. {135} By whom is the Church made and kept One, Holy, and +Catholic? +A. The Church is made and kept One, Holy, and Catholic by the Holy +Ghost, the spirit of love and holiness, who unites and sanctifies its +members throughout the world. + + + +LESSON THIRTEENTH. +ON THE SACRAMENTS IN GENERAL. + + +Q. 574. {136} What is a Sacrament? +A. A Sacrament is an outward sign instituted by Christ to give grace. + +Q. 575. Are these three things, namely: An outward or visible sign, the +institution of that sign by Christ, and the giving of grace through the +use of that sign, always necessary for the existence of a Sacrament? +A. These three things, namely: An outward or visible sign, the +institution of that sign by Christ, and the giving of grace through the +use of that sign, are always necessary for the existence of a Sacrament, +and if any of the three be wanting there can be no Sacrament. + +Q. 576. Why does the Church use numerous ceremonies or actions in +applying the outward signs of the Sacraments? +A. The Church uses numerous ceremonies or actions in applying the +outward signs of the Sacraments to increase our reverence and devotion +for the Sacraments, and to explain their meaning and effects. + +Q. 577. {137} How many Sacraments are there? +A. There are seven Sacraments: Baptism, Confirmation, Holy Eucharist, +Penance, Extreme Unction, Holy Orders, and Matrimony. + +Q. 578. Were all the Sacraments instituted by Our Lord? +A. All the Sacraments were instituted by Our Lord, for God alone has +power to attach the gift of grace to the use of an outward or visible +sign. The Church, however, can institute the ceremonies to be used in +administering or giving the Sacraments. + +Q. 579. How do we know there are seven Sacraments and no more or less? +A. We know there are seven Sacraments and no more or less because the +Church always taught that truth. The number of the Sacraments is a +matter of faith, and the Church cannot be mistaken in matters of faith. + +Q. 580. Why have the Sacraments been instituted? +A. The Sacraments have been instituted as a special means through which +we are to receive the grace merited for us by Christ. As Christ is the +giver of the grace, He has the right to determine the manner in which it +shall be given, and one who refuses to make use of the Sacraments will +not receive God's grace. + +Q. 581. Do the Sacraments recall in any way the means by which Our Lord +merited the graces we receive through them? +A. The Sacraments recall in many ways the means by which Our Lord +merited the graces we receive through them. Baptism recalls His profound +humility; Confirmation His ceaseless prayer; Holy Eucharist His care of +the needy; Penance His mortified life; Extreme Unction His model death; +Holy Orders His establishment of the priesthood, and Matrimony His close +union with the Church. + +Q. 582. Give, for example, the outward sign in Baptism and Confirmation. +A. The outward sign in Baptism is the pouring of the water and the +saying of the words of Baptism. The outward sign in Confirmation is the +anointing with oil, the saying of the words of Confirmation and the +placing of the bishop's hands over the person he confirms. + +Q. 583. What is the use of the outward signs in the Sacraments? +A. Without the outward signs in the Sacraments we could not know when or +with what effect the grace of the Sacraments enters into our souls. + +Q. 584. Does the outward sign merely indicate that grace has been given, +or does the use of the outward sign with the proper intention also give +the grace of the Sacrament? +A. The outward sign is not used merely to indicate that grace has been +given, for the use of the outward sign with the proper intention also +gives the grace of the Sacrament. Hence the right application of the +outward sign is always followed by the gift of internal grace if the +Sacrament be administered with the right intention and received with the +right dispositions. + +Q. 585. What do we mean by the "right intention" for the administration +of the Sacraments? +A. By the right intention for the administration of the Sacraments we +mean that whoever administers a Sacrament must have the intention of +doing what Christ intended when He instituted the Sacrament and what the +Church intends when it administers the Sacrament. + +Q. 586. Is there any likeness between the thing used in the outward sign +and the grace given in each Sacrament? +A. There is a great likeness between the thing used in the outward sign +and the grace given in each Sacrament; thus water is used for cleansing; +Baptism cleanses the soul; Oil gives strength and light; Confirmation +strengthens and enlightens the soul; Bread and wine nourish; the Holy +Eucharist nourishes the soul. + +Q. 587. What do we mean by the "matter and form" of the Sacraments? +A. By the "matter" of the Sacraments we mean the visible things, such as +water, oil, bread, wine, &c., used for the Sacraments. By the "form" we +mean the words, such as "I baptize thee," "I confirm thee," &c., used in +giving or administering the Sacraments. + +Q. 588. Do the needs of the soul resemble the needs of the body? +A. The needs of the soul do resemble the needs of the body; for the body +must be born, strengthened, nourished, healed in affliction, helped at +the hour of death, guided by authority, and given a place in which to +dwell. The soul is brought into spiritual life by Baptism; it is +strengthened by Confirmation; nourished by the Holy Eucharist; healed by +Penance; helped at the hour of our death by Extreme Unction; guided by +God's ministers through the Sacrament of Holy Orders, and it is given a +body in which to dwell by the Sacrament of Matrimony. + +Q. 589. {138} Whence have the Sacraments the power of giving grace? +A. The Sacraments have the power of giving grace from the merits of +Jesus Christ. + +Q. 590. Does the effect of the Sacraments depend on the worthiness or +unworthiness of the one who administers them? +A. The effect of the Sacraments does not depend on the worthiness or +unworthiness of the one who administers them, but on the merits of Jesus +Christ, who instituted them, and on the worthy dispositions of those who +receive them. + +Q. 591. {139} What grace do the Sacraments give? +A. Some of the Sacraments give sanctifying grace, and others increase it +in our souls. + +Q. 592. When is a Sacrament said to give, and when is it said to +increase, grace in our souls? +A. A Sacrament is said to give grace when there is no grace whatever in +the soul, or in other words, when the soul is in mortal sin. A Sacrament +is said to increase grace when there is already grace in the soul, to +which more is added by the Sacrament received. + +Q. 593. {140} Which are the Sacraments that give sanctifying grace? +A. The Sacraments that give sanctifying grace are Baptism and Penance; +and they are called Sacraments of the dead. + +Q. 594. {141} Why are Baptism and Penance called Sacraments of the dead? +A. Baptism and Penance are called Sacraments of the dead because they +take away sin, which is the death of the soul, and give grace, which is +its life. + +Q. 595. May not the Sacrament of Penance be received by one who is in a +state of grace? +A. The Sacrament of Penance may be and very often is received by one who +is in a state of grace, and when thus received it increases--as the +Sacraments of the living do--the grace already in the soul. + +Q. 596. {142} Which are the Sacraments that increase sanctifying grace +in our soul? +A. The Sacraments that increase sanctifying grace in our souls are: +Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and +Matrimony; and they are called Sacraments of the living. + +Q. 597. What do we mean by Sacraments of the dead and Sacraments of the +living? +A. By the Sacraments of the dead we mean those Sacraments that may be +lawfully received while the soul is in a state of mortal sin. By the +Sacraments of the living we mean those Sacraments that can be lawfully +received only while the soul is in a state of grace--i.e., free from +mortal sin. Living and dead do not refer here to the persons, but to the +condition of the souls; for none of the Sacraments can be given to a +dead person. + +Q. 598. {143} Why are Confirmation, Holy Eucharist, Extreme Unction, +Holy Orders, and Matrimony called Sacraments of the living? +A. Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and +Matrimony are called Sacraments of the living because those who receive +them worthily are already living the life of grace. + +Q. 599. {144} What sin does he commit who receives the Sacraments of the +living in mortal sin? +A. He who receives the Sacraments of the living in mortal sin commits a +sacrilege, which is a great sin, because it is an abuse of a sacred +thing. + +Q. 600. In what other ways besides the unworthy reception of the +Sacraments may persons commit sacrilege? +A. Besides the unworthy reception of the Sacraments, persons may commit +sacrilege by the abuse of a sacred person, place or thing; for example, +by wilfully wounding a person consecrated to God; by robbing or +destroying a Church; by using the sacred vessels of the Altar for +unlawful purposes, &c. + +Q. 601. {145} Besides sanctifying grace do the Sacraments give any other +grace? +A. Besides sanctifying grace the Sacraments give another grace, called +sacramental grace. + +Q. 602. {146} What is sacramental grace? +A. Sacramental grace is a special help which God gives, to attain the +end for which He instituted each Sacrament. + +Q. 603. Is the Sacramental grace independent of the sanctifying grace +given in the Sacraments? +A. The Sacramental grace is not independent of the sanctifying grace +given in the Sacraments; for it is the sanctifying grace that gives us a +certain right to special helps--called Sacramental grace--in each +Sacrament, as often as we have to fulfill the end of the Sacrament or +are tempted against it. + +Q. 604. Give an example of how the Sacramental grace aids us, for +instance, in Confirmation and Penance. +A. The end of Confirmation is to strengthen us in our faith. When we are +tempted to deny our religion by word or deed, the Sacramental Grace of +Confirmation is given to us and helps us to cling to our faith and +firmly profess it. The end of Penance is to destroy actual sin. When we +are tempted to sin, the Sacramental Grace of Penance is given to us and +helps us to overcome the temptation and persevere in a state of grace. +The sacramental grace in each of the other Sacraments is given in the +same manner, and aids us in attaining the end for which each Sacrament +was instituted and for which we receive it. + +Q. 605. {147} Do the Sacraments always give grace? +A. The Sacraments always give grace, if we receive them with the right +dispositions. + +Q. 606. What do we mean by the "right dispositions" for the reception of +the Sacraments? +A. By the right dispositions for the reception of the Sacraments we mean +the proper motives and the fulfillment of all the conditions required by +God and the Church for the worthy reception of the Sacraments. + +Q. 607. Give an example of the "right dispositions" for Penance and for +the Holy Eucharist. +A. The right dispositions for Penance are: (1) To confess all our mortal +sins as we know them; (2) To be sorry for them, and (3) To have the +determination never to commit them or others again. The right +dispositions for the Holy Eucharist are: (1) To know what the Holy +Eucharist is; (2) To be in a state of grace, and (3)--except in special +cases of sickness--to be fasting from midnight. + +Q. 608. {148} Can we receive the Sacraments more than once? +A. We can receive the Sacraments more than once, except Baptism, +Confirmation, and Holy Orders. + +Q. 609. {149} Why can we not receive Baptism, Confirmation, and Holy +Orders more than once? +A. We cannot receive Baptism, Confirmation, and Holy Orders more than +once, because they imprint a character in the soul. + +Q. 610. {150} What is the character which these Sacraments imprint in +the soul? +A. The character which these Sacraments imprint in the soul is a +spiritual mark which remains forever. + +Q. 611. {151} Does this character remain in the soul even after death? +A. This character remains in the soul even after death; for the honor +and glory of those who are saved; for the shame and punishment of those +who are lost. + +Q. 612. Can the Sacraments be given conditionally? +A. The Sacraments can be given conditionally as often as we doubt +whether they were properly given before, or whether they can be validly +given now. + +Q. 613. What do we mean by giving a Sacrament conditionally? +A. By giving a Sacrament conditionally we mean that the person +administering the Sacrament intends to give it only in case it has not +been given already or in case the person has the right dispositions for +receiving it, though the dispositions cannot be discovered. + +Q. 614. Give an example of how a Sacrament is given conditionally. +A. In giving Baptism, for instance, conditionally--or what we call +conditional Baptism--the priest, instead of saying absolutely, as he +does in ordinary Baptism: "I baptize thee," &c., says: "If you are not +already baptized, or if you are capable of being baptized, I baptize +thee," &c., thus stating the sole condition on which he intends to +administer the Sacrament. + +Q. 615. Which of the Sacraments are most frequently given conditionally? +A. The Sacraments most frequently given conditionally are Baptism, +Penance and Extreme Unction; because in some cases it is difficult to +ascertain whether these Sacraments have been given before or whether +they have been validly given, or whether the person about to receive +them has the right dispositions for them. + +Q. 616. Name some of the more common circumstances in which a priest is +obliged to administer the Sacraments conditionally. +A. Some of the more common circumstances in which a priest is obliged to +administer the Sacraments conditionally are: (1) When he receives +converts into the Church and is not certain of their previous baptism, +he must baptize them conditionally. (2) When he is called--as in cases +of accident or sudden illness--and doubts whether the person be alive or +dead, or whether he should be given the Sacraments, he must give +absolution and administer Extreme Unction conditionally. + +Q. 617. What is the use and effect of giving the Sacraments +conditionally? +A. The use of giving the Sacraments conditionally is that there may be +no irreverence to the Sacraments in giving them to persons incapable or +unworthy of receiving them; and yet that no one who is capable or worthy +may be deprived of them. The effect is to supply the Sacrament where it +is needed or can be given, and to withhold it where it is not needed or +cannot be given. + +Q. 618. What is the difference between the powers of a bishop and of a +priest with regard to the administration of the Sacraments? +A. The difference between the powers of a bishop and of a priest with +regard to the administration of the Sacraments is that a bishop can give +all the Sacraments, while a priest cannot give Confirmation or Holy +Orders. + +Q. 619. Can a person receive all the Sacraments? +A. A person cannot, as a rule, receive all the Sacraments; for a woman +cannot receive Holy Orders, and a man who receives priesthood is +forbidden to receive the Sacrament of Matrimony. + + + +LESSON FOURTEENTH. +ON BAPTISM. + + +Q. 620. When was baptism instituted? +A. Baptism was instituted, very probably, about the time Our Lord was +baptized by St. John, and its reception was commanded when after His +resurrection Our Lord said to His Apostles: "All power is given to Me in +heaven and in earth. Going, therefore, teach all nations, baptizing them +in the name of the Father, and of the Son, and of the Holy Ghost." + +Q. 621. {152} What is Baptism? +A. Baptism is a Sacrament which cleanses us from original sin, makes us +Christians, children of God, and heirs of heaven. + +Q. 622. What were persons called in the first ages of the Church who +were being instructed and prepared for baptism? +A. Persons who were being instructed and prepared for baptism, in the +first ages of the Church, were called catechumens, and they are +frequently mentioned in Church history. + +Q. 623. What persons are called heirs? +A. All persons who inherit or come lawfully into the possession of +property or goods at the death of another, are called heirs. + +Q. 624. Why, then, are we the heirs of Christ? +A. We are the heirs of Christ because at His death we came into the +possession of God's friendship, of grace, and of the right to enter +heaven, provided we comply with the conditions Our Lord has laid down +for the gaining of this inheritance. + +Q. 625. What conditions has Our Lord laid down for the gaining of this +inheritance? +A. The conditions Our Lord has laid down for the gaining of this +inheritance are: (1) That we receive, when possible, the Sacraments He +has instituted; and (2) That we believe and practice all He has taught. + +Q. 626. Did not St. John the Baptist institute the Sacrament of Baptism? +A. St. John the Baptist did not institute the Sacrament of Baptism, for +Christ alone could institute a Sacrament. The baptism given by St. John +had the effect of a Sacramental; that is, it did not of itself give +grace, but prepared the way for it. + +Q. 627. {153} Are actual sins ever remitted by Baptism? +A. Actual sins and all the punishment due to them are remitted by +Baptism, if the person baptized be guilty of any. + +Q. 628. That actual sins may be remitted by baptism, is it necessary to +be sorry for them? +A. That actual sins may be remitted by baptism it is necessary to be +sorry for them, just as we must be when they are remitted by the +Sacrament of Penance. + +Q. 629. What punishments are due to actual sins? +A. Two punishments are due to actual sins: one, called the eternal, is +inflicted in hell; and the other, called the temporal, is inflicted in +this world or in purgatory. The Sacrament of Penance remits or frees us +from the eternal punishment and generally only from part of the +temporal. Prayer, good works and indulgences in this world and the +sufferings of purgatory in the next remit the remainder of the temporal +punishment. + +Q. 630. Why is there a double punishment attached to actual sins? +There is a double punishment attached to actual sins, because in their +commission there is a double guilt: (1) Of insulting God and of turning +away from Him; (2) Of depriving Him of the honor we owe Him, and of +turning to His enemies. + +Q. 631. {154} Is Baptism necessary to salvation? +A. Baptism is necessary to salvation, because without it we cannot enter +into the kingdom of heaven. + +Q. 632. Where will persons go who--such as infants--have not committed +actual sin and who, through no fault of theirs, die without baptism? +A. Persons, such as infants, who have not committed actual sin and who, +through no fault of theirs, die without baptism, cannot enter heaven; +but it is the common belief they will go to some place similar to Limbo, +where they will be free from suffering, though deprived of the happiness +of heaven. + +Q. 633. {155} Who can administer Baptism? +A. A priest is the ordinary minister of baptism; but in case of +necessity anyone who has the use of reason may baptize. + +Q. 634. What do we mean by the "ordinary minister" of a Sacrament? +A. By the "ordinary minister" of a Sacrament we mean the one who usually +does administer the Sacrament, and who has always the right to do so. + +Q. 635. Can a person who has not himself been baptized, and who does not +even believe in the Sacrament of baptism, give it validly to another in +case of necessity? +A. A person who has not himself been baptized, and who does not even +believe in the Sacrament of baptism, can give it validly to another in +case of necessity, provided: (1) He has the use of reason; (2) Knows how +to give baptism, and (3) Intends to do what the Church intends in the +giving of the Sacrament. Baptism is so necessary that God affords every +opportunity for its reception. + +Q. 636. Why do the consequences of original sin, such as suffering, +temptation, sickness, and death, remain after the sin has been forgiven +in baptism? +A. The consequences of original sin, such as suffering, temptation, +sickness and death, remain after the sin has been forgiven in baptism: +(1) To remind us of the misery that always follows sin; and (2) To +afford us an opportunity of increasing our merit by bearing these +hardships patiently. + +Q. 637. Can a person ever receive any of the other Sacraments without +first receiving baptism? +A. A person can never receive any of the other Sacraments without first +receiving baptism, because baptism makes us members of Christ's Church, +and unless we are members of His Church we cannot receive His +Sacraments. + +Q. 638. {156} How is Baptism given? +A. Whoever baptizes should pour water on the head of the person to be +baptized, and say, while pouring the water: "I baptize thee in the name +of the Father, and of the Son, and of the Holy Ghost." + +Q. 639. If water cannot be had, in case of necessity, may any other +liquid be used for baptism? +A. If water cannot be had, in case of necessity or in any case, no other +liquid can be used, and the baptism cannot be given. + +Q. 640. If it is impossible, in case of necessity, to reach the head, +may the water be poured on any other part of the body? +A. If it is impossible, in case of necessity, to reach the head, the +water should be poured on whatever part of the body can be reached; but +then the baptism must be given conditionally; that is, before +pronouncing the words of baptism, you must say: "If I can baptize thee +in this way, I baptize thee in the name of the Father," &c. If the head +can afterward be reached, the water must be poured on the head and the +baptism repeated conditionally by saying: "If you are not already +baptized, I baptize thee in the name," &c. + +Q. 641. Is the baptism valid if we say: "I baptize thee in the name of +the Holy Trinity," without naming the Persons of the Trinity? +A. The baptism is not valid if we say: "I baptize thee in the name of +the Holy Trinity," without naming the Persons of the Trinity; for we +must use the exact words instituted by Christ. + +Q. 642. Is it wrong to defer the baptism of an infant? +A. It is wrong to defer the baptism of an infant, because we thereby +expose the child to the danger of dying without the Sacrament. + +Q. 643. Can we baptize a child against the wishes of its parents? +A. We cannot baptize a child against the wishes of its parents; and if +the parents are not Catholics, they must not only consent to the +baptism, but also agree to bring the child up in the Catholic religion. +But if a child is surely dying, we may baptize it without either the +consent or permission of its parents. + +Q. 644. {157} How many kinds of Baptism are there? +A. There are three kinds of Baptism: Baptism of water, of desire, and of +blood. + +Q. 645. {158} What is Baptism of water? +A. Baptism of water is that which is given by pouring water on the head +of the person to be baptized, and saying at the same time, "I baptize +thee in the name of the Father, and of the Son, and of the Holy Ghost." + +Q. 646. In how many ways was the baptism of water given in the first +ages of the Church? +A. In the first ages of the Church, baptism of water was given in three +ways, namely, by immersion or dipping, by aspersion or sprinkling, and +by infusion or pouring. Although any of these methods would be valid, +only the method of infusion or pouring is now allowed in the Church. + +Q. 647. What are the chief ceremonies used in solemn baptism, and what +do they signify? +A. The chief ceremonies used in solemn baptism are: (1) A profession of +faith and renouncement of the devil to signify our worthiness; (2) The +placing of salt in the mouth to signify the wisdom imparted by faith; +(3) The holding of the priest's stole to signify our reception into the +Church; (4) The anointing to signify the strength given by the +Sacrament; (5) The giving of the white garment or cloth to signify our +sinless state after baptism; and (6) The giving of the lighted candle to +signify the light of faith and fire of love that should dwell in our +souls. + +Q. 648. Should one who, in case of necessity, has been baptized with +private baptism, be afterwards brought to the Church to have the +ceremonies of solemn baptism completed? +A. One who, in case of necessity, has been baptized with private baptism +should afterwards be brought to the Church to have the ceremonies of +solemn baptism completed, because these ceremonies are commanded by the +Church and bring down blessings upon us. + +Q. 649. Is solemn baptism given with any special kind of water? +A. Solemn baptism is given with consecrated water; that is, water mixed +with holy oil and blessed for baptism on Holy Saturday and on the +Saturday before Pentecost. It is always kept in the baptismal font in +the baptistry--a place near the door of the Church set apart for +baptism. + +Q. 650. {159} What is Baptism of desire? +A. Baptism of desire is an ardent wish to receive Baptism, and to do all +that God has ordained for our salvation. + +Q. 651. {160} What is Baptism of blood? +A. Baptism of blood is the shedding of one's blood for the faith of +Christ. + +Q. 652. What is the baptism of blood most commonly called? +A. The baptism of blood is most commonly called martyrdom, and those who +receive it are called martyrs. It is the death one patiently suffers +from the enemies of our religion, rather than give up Catholic faith or +virtue. We must not seek martyrdom, though we must endure it when it +comes. + +Q. 653. {161} Is Baptism of desire or of blood sufficient to produce the +effects of Baptism of water? +A. Baptism of desire or of blood is sufficient to produce the effects of +the Baptism of water, if it is impossible to receive the Baptism of +water. + +Q. 654. How do we know that the baptism of desire or of blood will save +us when it is impossible to receive the baptism of water? +A. We know that baptism of desire or of blood will save us when it is +impossible to receive the baptism of water, from Holy Scripture, which +teaches that love of God and perfect contrition can secure the remission +of sins; and also that Our Lord promises salvation to those who lay down +their life for His sake or for His teaching. + +Q. 655. {162} What do we promise in Baptism? +A. In Baptism we promise to renounce the devil, with all his works and +pomps. + +Q. 656. What do we mean by the "pomps" of the devil? +A. By the pomps of the devil we mean all worldly pride, vanities and +vain shows by which people are enticed into sin, and all foolish or +sinful display of ourselves or of what we possess. + +Q. 657. {163} Why is the name of a saint given in Baptism? +A. The name of a saint is given in Baptism in order that the person +baptized may imitate his virtues and have him for a protector. + +Q. 658. What is the Saint whose name we bear called? +A. The saint whose name we bear is called our patron saint--to whom we +should have great devotion. + +Q. 659. What names should never be given in baptism? +A. These and similar names should never be given in baptism: (1) The +names of noted unbelievers, heretics or enemies of religion and virtue; +(2) the names of heathen gods, and (3) nick-names. + +Q. 660. {164} Why are godfathers and godmothers given in Baptism? +A. Godfathers and godmothers are given in Baptism in order that they may +promise, in the name of the child, what the child itself would promise +if it had the use of reason. + +Q. 661. By what other name are godfathers and godmothers called? +A. Godfathers and godmothers are usually called sponsors. Sponsors are +not necessary at private baptism. + +Q. 662. Can a person ever be sponsor when absent from the baptism? +A. A person can be sponsor even when absent from the baptism, provided +he has been asked and has consented to be sponsor, and provided also +some one answers the questions and touches the person to be baptized in +his name. The absent godfather or godmother is then said to be sponsor +by proxy and becomes the real godparent of the one baptized. + +Q. 663. With whom do godparents, as well as the one baptizing, contract +a relationship? +A. Godparents, as well as the one baptizing, contract a spiritual +relationship with the person baptized (not with his parents), and this +relationship is an impediment to marriage that must be made known to the +priest in case of their future marriage with one another. The godfather +and godmother contract no relationship with each other. + +Q. 664. What questions should persons who bring a child for baptism be +able to answer? +A. Persons who bring a child for baptism should be able to tell: (1) The +exact place where the child lives; (2) The full name of its parents, +and, in particular, the maiden name, or name before her marriage, of its +mother; (3) The exact day of the month on which it was born; (4) Whether +or not it has received private baptism, and (5) Whether its parents be +Catholics. Sponsors must know also the chief truths of our religion. + +Q. 665. {165} What is the obligation of a godfather and a godmother? +A. The obligation of a godfather and a godmother is to instruct the +child in its religious duties, if the parents neglect to do so or die. + +Q. 666. Can persons who are not Catholics be sponsors for Catholic +children? +A. Persons who are not Catholics cannot be sponsors for Catholic +children, because they cannot perform the duties of sponsors; for if +they do not know and profess the Catholic religion themselves, how can +they teach it to their godchildren? Moreover, they must answer the +questions asked at baptism and declare that they believe in the Holy +Catholic Church and in all it teaches; which would be a falsehood on +their part. + +Q. 667. What should parents chiefly consider in the selection of +sponsors for their children? +A. In the selection of sponsors for their children parents should +chiefly consider the good character and virtue of the sponsors, +selecting model Catholics to whom they would be willing at the hour of +death to entrust the care and training of their children. + +Q. 668. What dispositions must adults or grown persons, have that they +may worthily receive baptism? +A. That adults may worthily receive baptism: (1) They must be willing to +receive it; (2) they must have faith in Christ; (3) they must have true +sorrow for their sins, and (4) they must solemnly renounce the devil and +all his works; that is, all sin. + +Q. 669. What is the ceremony of churching? +A. The ceremony of churching is a particular blessing which a mother +receives at the Altar, as soon as she is able to present herself in the +Church after the birth of her child. In this ceremony the priest invokes +God's blessing on the mother and child, while she on her part returns +thanks to God. + + + +LESSON FIFTEENTH. +ON CONFIRMATION. + + +Q. 670. {166} What is Confirmation? +A. Confirmation is a Sacrament through which we receive the Holy Ghost +to make us strong and perfect Christians and soldiers of Jesus Christ. + +Q. 671. When was Confirmation instituted? +A. The exact time at which Confirmation was instituted is not known. But +as this Sacrament was administered by the Apostles and numbered with the +other Sacraments instituted by Our Lord, it is certain that He +instituted this Sacrament also and instructed His Apostles in its use, +at some time before His ascension into heaven. + +Q. 672. Why is Confirmation so called? +A. Confirmation is so called from its chief effect, which is to +strengthen or render us more firm in whatever belongs to our faith and +religious duties. + +Q. 673. Why are we called soldiers of Jesus Christ? +A. We are called soldiers of Jesus Christ to indicate how we must resist +the attacks of our spiritual enemies and secure our victory over them by +following and obeying Our Lord. + +Q. 674. May one add a new name to his own at Confirmation? +A. One may and should add a new name to his own at Confirmation, +especially when the name of a saint has not been given in Baptism. + +Q. 675. {167} Who administers Confirmation? +A. The bishop is the ordinary minister of Confirmation. + +Q. 676. Why do we say the bishop is the "ordinary minister" of +Confirmation? +A. We say the bishop is the ordinary minister of Confirmation because in +some foreign missions, where bishops have not yet been appointed, the +Holy Father permits one of the priests to administer Confirmation with +the Holy Oil blessed by the bishop. + +Q. 677. {168} How does the bishop give Confirmation? +A. The bishop extends his hands over those who are to be confirmed, +prays that they may receive the Holy Ghost, and anoints the forehead of +each with holy chrism in the form of a cross. + +Q. 678. In Confirmation, what does the extending of the bishop's hands +over us signify? +A. In Confirmation, the extending of the bishop's hands over us +signifies the descent of the Holy Ghost upon us and the special +protection of God through the grace of Confirmation. + +Q. 679. {169} What is holy chrism? +A. Holy chrism is a mixture of olive-oil and balm, consecrated by the +bishop. + +Q. 680. What do the oil and balm in Holy Chrism signify? +A. In Holy Chrism, the oil signifies strength, and the balm signifies +the freedom from corruption and the sweetness which virtue must give to +our lives. + +Q. 681. How many holy oils are used in the Church? +A. Three holy oils are used in the Church, namely, the oil of the sick, +the oil of catechumens, and holy chrism. + +Q. 682. What constitutes the difference between these oils? +A. The form of prayer or blessing alone constitutes the difference +between these oils; for they are all olive oil, but in the Holy Chrism, +balm is mixed with the oil. + +Q. 683. When and by whom are the holy oils blessed? +A. The holy oils are blessed at the Mass on Holy Thursday by the bishop, +who alone has the right to bless them. After the blessing they are +distributed to the priests of the diocese, who must then burn what +remains of the old oils and use the newly blessed oils for the coming +year. + +Q. 684. For what are the holy oils used? +A. The holy oils are used as follows: The oil of the sick is used for +Extreme Unction and for some blessings; the oil of catechumens is used +for Baptism and Holy Orders. Holy Chrism is used at Baptism and for the +blessing of some sacred things, such as altars, chalices, church-bells, +&c., which are usually blessed by a bishop. + +{T.N.: The above answer omits that Holy Chrism is used also at +Confirmation. See Q. 677.} + +Q. 685. {170} What does the bishop say in anointing the person he +confirms? +A. In anointing the person he confirms the bishop says: "I sign thee +with the sign of the cross, and I confirm thee with the chrism of +salvation, in the name of the Father, and of the Son, and of the Holy +Ghost." + +Q. 686. {171} What is meant by anointing the forehead with chrism in the +form of a cross? +A. By anointing the forehead with chrism in the form of a cross is meant +that the Christian who is confirmed must openly profess and practice his +faith, never be ashamed of it; and rather die than deny it. + +Q. 687. When must we openly profess and practice our religion? +A. We must openly profess and practice our religion as often as we +cannot do otherwise without violating some law of God or of His Church. + +Q. 688. Why have we good reason never to be ashamed of the Catholic +faith? +A. We have good reason never to be ashamed of the Catholic Faith because +it is the Old Faith established by Christ and taught by His Apostles; it +is the Faith for which countless Holy Martyrs suffered and died; it is +the Faith that has brought true civilization, with all its benefits, +into the world, and it is the only Faith that can truly reform and +preserve public and private morals. + +Q. 689. {172} Why does the bishop give the person he confirms a slight +blow on the cheek? +A. The bishop gives the person he confirms a slight blow on the cheek, +to put him in mind that he must be ready to suffer everything, even +death, for the sake of Christ. + +Q. 690. Is it right to test ourselves through our imagination of what we +would be willing to suffer for the sake of Christ? +A. It is not right to test ourselves through our imagination of what we +would be willing to suffer for the sake of Christ, for such tests may +lead us into sin. When a real test comes we are assured God will give to +us, as He did to the Holy Martyrs, sufficient grace to endure it. + +Q. 691. {173} To receive Confirmation worthily is it necessary to be in +the state of grace? +A. To receive Confirmation worthily it is necessary to be in the state +of grace. + +Q. 692. {174} What special preparation should be made to receive +Confirmation? +A. Persons of an age to learn should know the chief mysteries of faith +and the duties of a Christian, and be instructed in the nature and +effects of this Sacrament. + +Q. 693. Why should we know the chief mysteries of faith and the duties +of a Christian before receiving Confirmation? +A. We should know the Chief Mysteries of Faith and the duties of a +Christian before receiving Confirmation because as one cannot be a good +soldier without knowing the rules of the army to which he belongs and +understanding the commands of his leader, so one cannot be a good +Christian without knowing the laws of the Church and understanding the +commands of Christ. + +Q. 694. {175} Is it a sin to neglect Confirmation? +A. It is a sin to neglect Confirmation, especially in these evil days +when faith and morals are exposed to so many and such violent +temptations. + +Q. 695. What do we mean by "these evil days"? +A. By "these evil days" we mean the present age or century in which we +are living, surrounded on all sides by unbelief, false doctrines, bad +books, bad example and temptation in every form. + +Q. 696. Is Confirmation necessary for salvation? +A. Confirmation is not so necessary for salvation that we could not be +saved without it, for it is not given to infants even in danger of +death; nevertheless, there is a divine command obliging all to receive +it, if possible. Persons who have not been confirmed in youth should +make every effort to be confirmed later in life. + +Q. 697. Are sponsors necessary in Confirmation? +A. Sponsors are necessary in Confirmation, and they must be of the same +good character as those required at Baptism, for they take upon +themselves the same duties and responsibilities. They also contract a +spiritual relationship, which, however, unlike that in Baptism, is not +an impediment to marriage. + + + +LESSON SIXTEENTH. +ON THE GIFTS AND FRUITS OF THE HOLY GHOST. + + +Q. 698. {176} Which are the effects of Confirmation? +A. The effects of Confirmation are an increase of sanctifying grace, the +strengthening of our faith, and the gifts of the Holy Ghost. + +Q. 699. {177} Which are the gifts of the Holy Ghost? +A. The gifts of the Holy Ghost are Wisdom, Understanding, Counsel, +Fortitude, Knowledge, Piety, and Fear of the Lord. + +Q. 700. {178} Why do we receive the gift of Fear of the Lord? +A. We receive the gift of Fear of the Lord to fill us with a dread of +sin. + +Q. 701. {179} Why do we receive the gift of Piety? +A. We receive the gift of Piety to make us love God as a Father, and +obey Him because we love Him. + +Q. 702. {180} Why do we receive the gift of Knowledge? +A. We receive the gift of Knowledge to enable us to discover the will of +God in all things. + +Q. 703. {181} Why do we receive the gift of Fortitude? +A. We receive the gift of Fortitude to strengthen us to do the will of +God in all things. + +Q. 704. {182} Why do we receive the gift of Counsel? +A. We receive the gift of Counsel to warn us of the deceits of the +devil, and of the dangers to salvation. + +Q. 705. How is it clear that the devil could easily deceive us if the +Holy Ghost did not aid us? +A. It is clear that the devil could easily deceive us if the Holy Ghost +did not aid us, for just as our sins do not deprive us of our knowledge, +so the devil's sin did not deprive him of the great intelligence and +power which he possessed as an angel. Moreover, his experience in the +world extends over all ages and places, while ours is confined to a few +years and to a limited number of places. + +Q. 706. {183} Why do we receive the gift of Understanding? +A. We receive the gift of Understanding to enable us to know more +clearly the mysteries of faith. + +Q. 707. {184} Why do we receive the gift of Wisdom? +A. We receive the gift of Wisdom to give us a relish for the things of +God, and to direct our whole life and all our actions to His honor and +glory. + +Q. 708. {185} Which are the Beatitudes? +A. The Beatitudes are: + +1. Blessed are the poor in spirit, for theirs is the kingdom of heaven. +2. Blessed are the meek, for they shall possess the land. +3. Blessed are they that mourn, for they shall be comforted. +4. Blessed are they that hunger and thirst after justice, for they shall + be filled. +5. Blessed are the merciful, for they shall obtain mercy. +6. Blessed are the clean of heart, for they shall see God. +7. Blessed are the peacemakers, for they shall be called the children of + God. +8. Blessed are they that suffer persecution for justice' sake, for + theirs is the kingdom of heaven. + +Q. 709. What are the Beatitudes and why are they so called? +A. The Beatitudes are a portion of Our Lord's Sermon on the Mount, and +they are so called because each of them holds out a promised reward to +those who practice the virtues they recommend. + +Q. 710. Where did Our Lord usually preach? +A. Our Lord usually preached wherever an opportunity of doing good by +His Words presented itself. He preached at times in the synagogues or +meeting-houses but more frequently in the open air--by the seashore or +on the mountain, and often by the wayside. + +Q. 711. What is the meaning and use of the Beatitudes in general? +A. (1) In general the Beatitudes embrace whatever pertains to the +perfection of Christian life, and they invite us to the practice of the +highest Christian virtues; (2) In different forms they all promise the +same reward, namely, sanctifying grace in this life and eternal glory in +the next; (3) They offer us encouragement and consolation for every +trial and affliction. + +Q. 712. What does the first Beatitude mean by the "poor in spirit"? +A. The first Beatitude means by the "poor in spirit" all persons, rich +or poor, who would not offend God to possess or retain anything that +this world can give; and who, when necessity or charity requires it, +give willingly for the glory of God. It includes also those who humbly +submit to their condition in life when it cannot be improved by lawful +means. + +Q. 713. Who are the mourners who deserve the consolation promised in the +third Beatitude? +A. The mourners who deserve the consolation promised in the third +Beatitude are they who, out of love for God, bewail their own sins and +those of the world; and they who patiently endure all trials that come +from God or for His sake. + +Q. 714. What lessons do the other Beatitudes convey? +A. The other Beatitudes convey these lessons: The meek suppress all +feelings of anger and humbly submit to whatever befalls them by the Will +of God; and they never desire to do evil for evil. The justice after +which we should seek is every Christian virtue included under that name, +and we are told that if we earnestly desire and seek it we shall obtain +it. The persecuted for justice' sake are they who will not abandon their +faith or virtue for any cause. + +Q. 715. Who may be rightly called merciful? +A. The merciful are they who practice the corporal and spiritual works +of mercy, and who aid by word or deed those who need their help for soul +or body. + +Q. 716. Why are the clean of heart promised so great a reward? +A. The clean of heart, that is, the truly virtuous, whose thoughts, +desires, words and works are pure and modest, are promised so great a +reward because the chaste and sinless have always been the most intimate +friends of God. + +Q. 717. What is the duty of a peacemaker? +A. It is the duty of a peacemaker to avoid and prevent quarrels, +reconcile enemies, and to put an end to all evil reports of others or +evil speaking against them. As peacemakers are called the children of +God, disturbers of peace should be called the children of the devil. + +Q. 718. Why does Our Lord speak in particular of poverty, meekness, +sorrow, desire for virtue, mercy, purity, peace and suffering? +A. Our Lord speaks in particular of poverty, meekness, sorrow, desire +for virtue, mercy, purity, peace and suffering because these are the +chief features in His own earthly life; poverty in His birth, life and +death; meekness in His teaching; sorrow at all times. He eagerly sought +to do good, showed mercy to all, recommended chastity, brought peace, +and patiently endured suffering. + +Q. 719. {186} Which are the twelve fruits of the Holy Ghost? +A. The twelve fruits of the Holy Ghost are Charity, Joy, Peace, +Patience, Benignity, Goodness, Long-suffering, Mildness, Faith, Modesty, +Continency, and Chastity. + +Q. 720. Why are charity, joy, peace, &c., called fruits of the Holy +Ghost? +A. Charity, joy, peace, &c., are called fruits of the Holy Ghost because +they grow in our souls out of the seven gifts of the Holy Ghost. + + + +LESSON SEVENTEENTH. +ON THE SACRAMENT OF PENANCE. + + +Q. 721. {187} What is the Sacrament of Penance? +A. Penance is a Sacrament in which the sins committed after Baptism are +forgiven. + +Q. 722. Has the word Penance any other meaning? +A. The word Penance has other meanings. It means also those punishments +we inflict upon ourselves as a means of atoning for our past sins; it +means likewise that disposition of the heart in which we detest and +bewail our sins because they were offensive to God. + +Q. 723. How does the institution of the Sacrament of Penance show the +goodness of Our Lord? +A. The institution of the Sacrament of Penance shows the goodness of Our +Lord, because having once saved us through Baptism, He might have left +us to perish if we again committed sin. + +Q. 724. What are the natural benefits of the Sacrament of Penance? +A. The natural benefits of the Sacrament of Penance are: It gives us in +our confessor a true friend, to whom we can go in all our trials and to +whom we can confide our secrets with the hope of obtaining advice and +relief. + +Q. 725. {188} How does the Sacrament of Penance remit sin, and restore +to the soul the friendship of God? +A. The Sacrament of Penance remits sin and restores the friendship of +God to the soul by means of the absolution of the priest. + +Q. 726. What is Absolution? +A. Absolution is the form of prayer or words the priest pronounces over +us with uplifted hand when he forgives the sins we have confessed. It is +given while we are saying the Act of Contrition after receiving our +Penance. + +Q. 727. Does the priest ever refuse absolution to a penitent? +A. The priest must and does refuse absolution to a penitent when he +thinks the penitent is not rightly disposed for the Sacrament. He +sometimes postpones the absolution till the next confession, either for +the good of the penitent or for the sake of better +preparation--especially when the person has been a long time from +confession. + +Q. 728. What should a person do when the priest has refused or postponed +absolution? +A. When the priest has refused or postponed absolution, the penitent +should humbly submit to his decision, follow his instructions, and +endeavor to remove whatever prevented the giving of the absolution and +return to the same confessor with the necessary dispositions and +resolution of amendment. + +Q. 729. Can the priest forgive all sins in the Sacrament of Penance? +A. The priest has the power to forgive all sins in the Sacrament of +Penance, but he may not have the authority to forgive all. To forgive +sins validly in the Sacrament of Penance, two things are required: (1) +The power to forgive sins which every priest receives at his ordination, +and (2) the right to use that power which must be given by the bishop, +who authorizes the priest to hear confessions and pass judgment on the +sins. + +Q. 730. What are the sins called which the priest has no authority to +absolve? +A. The sins which the priest has no authority to absolve are called +reserved sins. Absolution from these sins can be obtained only from the +bishop, and sometimes only from the Pope, or by his special permission. +Persons having a reserved sin to confess cannot be absolved from any of +their sins till the priest receives faculties or authority to absolve +the reserved sin also. + +Q. 731. Why is the absolution from some sins reserved to the Pope or +bishop? +A. The absolution from some sins is reserved to the Pope or bishop to +deter or prevent, by this special restriction, persons from committing +them, either on account of the greatness of the sin itself or on account +of its evil consequences. + +Q. 732. Can any priest absolve a person in danger of death from reserved +sins without the permission of the bishop? +A. Any priest can absolve a person in danger of death from reserved sins +without the permission of the bishop, because at the hour of death the +Church removes these restrictions in order to save, if possible, the +soul of the dying. + +Q. 733. {189} How do you know that the priest has the power of absolving +from the sins committed after Baptism? +A. I know that the priest has the power of absolving from the sins +committed after Baptism, because Jesus Christ granted that power to the +priests of His Church when He said: "Receive ye the Holy Ghost. Whose +sins you shall forgive, they are forgiven them; whose sins you shall +retain, they are retained." + +Q. 734. How do we know that Our Lord, while on earth, had the power to +forgive sins? +A. We know that Our Lord, while on earth, had the power to forgive sins: +(1) because He was always God, and; (2) because He frequently did +forgive sins and proved their forgiveness by miracles. Since He had the +power Himself, He could give it to His Apostles. + +Q. 735. Was the power to forgive sins given to the apostles alone? +A. The power to forgive sins was not given to the apostles alone, +because it was not given for the benefit merely of those who lived at +the time of the apostles, but for all who, having grievously sinned, +after Baptism, should need forgiveness. Since, therefore, Baptism will +be given till the end of time, and since the danger of sinning after it +always remains the power to absolve from such sins must also remain in +the Church till the end of time. + +Q. 736. When was the Sacrament of Penance instituted? +A. The Sacrament of Penance was instituted after the resurrection of Our +Lord, when He gave to His apostles the power to forgive sins, which He +had promised to them before His death. + +Q. 737. Are the enemies of our religion right when they say man cannot +forgive sins? +A. The enemies of our religion are right when they say man cannot +forgive sins if they mean that he cannot forgive them by his own power, +but they are certainly wrong if they mean that he cannot forgive them +even by the power of God, for man can do anything if God gives him the +power. The priest does not forgive sins by his own power as man, but by +the authority he receives as the minister of God. + +Q. 738. {190} How do the priests of the Church exercise the power of +forgiving sins? +A. The priests of the Church exercise the power of forgiving sins by +hearing the confession of sins, and granting pardon for them as +ministers of God and in His name. + +Q. 739. How does the power to forgive sins imply the obligation of going +to confession? +A. The power to forgive sins implies the obligation of going to +confession because as sins are usually committed secretly, the priest +could never know what sins to forgive and what not to forgive, unless +the sins committed were made known to him by the persons guilty of them. + +Q. 740. Could God not forgive our sins if we confessed them to Himself +in secret? +A. Certainly, God could forgive our sins if we confessed them to Himself +in secret, but He has not promised to do so; whereas He has promised to +pardon them if we confess them to His priests. Since He is free to +pardon or not to pardon, He has the right to establish a Sacrament +through which alone He will pardon. + +Q. 741. {191} What must we do to receive the Sacrament of Penance +worthily? +A. To receive the Sacrament of Penance worthily we must do five things: + +1. We must examine our conscience. +2. We must have sorrow for our sins. +3. We must make a firm resolution never more to offend God. +4. We must confess our sins to the priest. +5. We must accept the penance which the priest gives us. + +Q. 742. What should we pray for in preparing for confession? +A. In preparing for confession we should pray to the Holy Ghost to give +us light to know our sins and to understand their guilt; for grace to +detest them; for courage to confess them and for strength to keep our +resolutions. + +Q. 743. What faults do many commit in preparing for confession? +A. In preparing for confession many commit the faults: (1) of giving too +much time to the examination of conscience and little or none in +exciting themselves to true sorrow for the sins discovered; (2) of +trying to recall every trifling circumstance, instead of thinking of the +means by which they will avoid their sins for the future. + +Q. 744. What, then, is the most important part of the preparation for +confession? +A. The most important part of the preparation for confession is sincere +sorrow for the sins committed and the firm determination to avoid them +for the future. + +Q. 745. What is the chief reason that our confessions do not always +amend our way of living? +A. The chief reason that our confessions do not always amend our way of +living is our want of real earnest preparation for them and the fact +that we have not truly convinced ourselves of the need of amendment. We +often confess our sins more from habit, necessity or fear than from a +real desire of receiving grace and of being restored to the friendship +of God. + +Q. 746. What faults are to be avoided in making our confession? +A. In making our confession we are to avoid: (1) Telling useless +details, the sins of others, or the name of any person; (2) Confessing +sins we are not sure of having committed; exaggerating our sins or their +number; multiplying the number of times a day by the number of days to +get the exact number of habitual sins; (3) Giving a vague answer, such +as "sometimes," when asked how often; waiting after each sin to be asked +for the next; (4) Hesitating over sins through pretented modesty and +thus delaying the priests and others; telling the exact words in each +when we have committed several sins of the same kind, cursing, for +example; and, lastly, leaving the confessional before the priest gives +us a sign to go. + +Q. 747. Is it wrong to go to confession out of your turn against the +will of others waiting with you? +A. It is wrong to go to confession out of our turn against the will of +others waiting with us, because (1) it causes disorder, quarreling and +scandalous conduct in the Church; (2) it is unjust, makes others angry +and lessens their good dispositions for confession; (3) it annoys and +distracts the priest by the confusion and disorder it creates. It is +better to wait than go to confession in an excited and disorderly +manner. + +Q. 748. What should a penitent do who knows he cannot perform the +penance given? +A. A penitent who knows he cannot perform the penance given should ask +the priest for one that he can perform. When we forget the penance given +we must ask for it again, for we cannot fulfill our duty by giving +ourselves a penance. The penance must be performed at the time and in +the manner the confessor directs. + +Q. 749. {192} What is the examination of conscience? +A. The examination of conscience is an earnest effort to recall to mind +all the sins we have committed since our last worthy confession. + +Q. 750. When is our confession worthy? +A. Our confession is worthy when we have done all that is required for a +good confession, and when, through the absolution, our sins are really +forgiven. + +Q. 751. {193} How can we make a good examination of conscience? +A. We can make a good examination of conscience by calling to memory the +commandments of God, the precepts of the Church, the seven capital sins, +and the particular duties of our state in life, to find out the sins we +have committed. + +Q. 752. {194} What should we do before beginning the examination of +conscience? +A. Before beginning the examination of conscience we should pray to God +to give us light to know our sins and grace to detest them. + + + +LESSON EIGHTEENTH. +ON CONTRITION. + + +Q. 753. {195} What is contrition, or sorrow for sin? +A. Contrition, or sorrow for sin, is a hatred of sin and a true grief of +the soul for having offended God, with a firm purpose of sinning no +more. + +Q. 754. Give an example of how we should hate and avoid sin. +A. We should hate and avoid sin as one hates and avoids a poison that +almost caused his death. We may not grieve over the death of our soul as +we do over the death of a friend, and yet our sorrow may be true; +because the sorrow for sin comes more from our reason than from our +feelings. + +Q. 755. {196} What kind of sorrow should we have for our sins? +A. The sorrow we should have for our sins should be interior, +supernatural, universal, and sovereign. + +Q. 756. {197} What do you mean by saying that our sorrow should be +interior? +A. When I say that our sorrow should be interior, I mean that it should +come from the heart, and not merely from the lips. + +Q. 757. {198} What do you mean by saying that our sorrow should be +supernatural? +A. When I say that our sorrow should be supernatural, I mean that it +should be prompted by the grace of God, and excited by motives which +spring from faith, and not by merely natural motives. + +Q. 758. What do we mean by "motives that spring from faith" and by +"merely natural motives" with regard to sorrow for sin? +A. By sorrow for sin from "motives that spring from faith," we mean +sorrow for reasons that God has made known to us, such as the loss of +heaven, the fear of hell or purgatory, or the dread of afflictions that +come from God in punishment for sin. By "merely natural motives" we mean +sorrow for reasons made known to us by our own experience or by the +experience of others, such as loss of character, goods or health. A +motive is whatever moves our will to do or avoid anything. + +Q. 759. {199} What do you mean by saying that our sorrow should be +universal? +A. When I say that our sorrow should be universal, I mean that we should +be sorry for all our mortal sins without exception. + +Q. 760. Why cannot some of our mortal sins be forgiven while the rest +remain on our souls? +A. It is impossible for any of our mortal sins to be forgiven unless +they are all forgiven, because as light and darkness cannot be together +in the same place, so sanctifying grace and mortal sin cannot dwell +together. If there be grace in the soul, there can be no mortal sin, and +if there be mortal sin, there can be no grace, for one mortal sin expels +all grace. + +Q. 761. {200} What do you mean when you say that our sorrow should be +sovereign? +A. When I say that our sorrow should be sovereign, I mean that we should +grieve more for having offended God than for any other evil that can +befall us. + +Q. 762. {201} Why should we be sorry for our sins? +A. We should be sorry for our sins because sin is the greatest of evils +and an offense against God our Creator, Preserver, and Redeemer, and +because it shuts us out of heaven and condemns us to the eternal pains +of hell. + +Q. 763. How do we show that sin is the greatest of all evils? +A. We show that sin is the greatest of evils because its effects last +the longest and have the most terrible consequences. All the misfortunes +of this world can last only for a time, and we escape them at death, +whereas the evils caused by sin keep with us for all eternity and are +only increased at death. + +Q. 764. {202} How many kinds of contrition are there? +A. There are two kinds of contrition; perfect contrition and imperfect +contrition. + +Q. 765. {203} What is perfect contrition? +A. Perfect contrition is that which fills us with sorrow and hatred for +sin, because it offends God, who is infinitely good in Himself and +worthy of all love. + +Q. 766. When will perfect contrition obtain pardon for mortal sin +without the Sacrament of Penance? +A. Perfect contrition will obtain pardon for mortal sin without the +Sacrament of Penance when we cannot go to confession, but with the +perfect contrition we must have the intention of going to confession as +soon as possible, if we again have the opportunity. + +Q. 767. {204} What is imperfect contrition? +A. Imperfect contrition is that by which we hate what offends God +because by it we lose heaven and deserve hell; or because sin is so +hateful in itself. + +Q. 768. What other name is given to imperfect contrition and why is it +called imperfect? +A. Imperfect contrition is called attrition. It is called imperfect only +because it is less perfect than the highest grade of contrition by which +we are sorry for sin out of pure love of God's own goodness and without +any consideration of what befalls ourselves. + +Q. 769. {205} Is imperfect contrition sufficient for a worthy +confession? +A. Imperfect contrition is sufficient for a worthy confession, but we +should endeavor to have perfect contrition. + +Q. 770. {206} What do you mean by a firm purpose of sinning no more? +A. By a firm purpose of sinning no more I mean a fixed resolve not only +to avoid all mortal sin, but also its near occasions. + +Q. 771. {207} What do you mean by the near occasions of sin? +A. By the near occasions of sin I mean all the persons, places and +things that may easily lead us into sin. + +Q. 772. Why are we bound to avoid occasions of sin? +A. We are bound to avoid occasions of sin because Our Lord has said: "He +who loves the danger will perish in it"; and as we are bound to avoid +the loss of our souls, so we are bound to avoid the danger of their +loss. The occasion is the cause of sin, and you cannot take away the +evil without removing its cause. + +Q. 773. Is a person who is determined to avoid the sin, but who is +unwilling to give up its near occasion when it is possible to do so, +rightly disposed for confession? +A. A person who is determined to avoid the sin, but who is unwilling to +give up its near occasion when it is possible to do so, is not rightly +disposed for confession, and he will not be absolved if he makes known +to the priest the true state of his conscience. + +Q. 774. How many kinds of occasions of sin are there? +A. There are four kinds of occasions of sin: (1) Near occasions, through +which we always fall; (2) remote occasions, through which we sometimes +fall; (3) voluntary occasions or those we can avoid; and (4) involuntary +occasions or those we cannot avoid. A person who lives in a near and +voluntary occasion of sin need not expect forgiveness while he continues +in that state. + +Q. 775. What persons, places and things are usually occasions of sin? +A. (1) The persons who are occasions of sin are all those in whose +company we sin, whether they be bad of themselves or bad only while in +our company, in which case we also become occasions of sin for them; (2) +the places are usually liquor saloons, low theaters, indecent dances, +entertainments, amusements, exhibitions, and all immoral resorts of any +kind, whether we sin in them or not; (3) the things are all bad books, +indecent pictures, songs, jokes and the like, even when they are +tolerated by public opinion and found in public places. + + + +LESSON NINETEENTH. +ON CONFESSION. + + +Q. 776. {208} What is Confession? +A. Confession is the telling of our sins to a duly authorized priest, +for the purpose of obtaining forgiveness. + +Q. 777. Who is a duly authorized priest? +A. A duly authorized priest is one sent to hear confessions by the +lawful bishop of the diocese in which we are at the time of our +confession. + +Q. 778. Is it ever allowed to write our sins and read them to the priest +in the confessional or give them to him to read? +A. It is allowed, when necessary, to write our sins and read them to the +priest, as persons do who have almost entirely lost their memory. It is +also allowed to give the paper to the priest, as persons do who have +lost the use of their speech. In such cases the paper must, after the +confession, be carefully destroyed either by the priest or the penitent. + +Q. 779. What is to be done when persons must make their confession and +cannot find a priest who understands their language? +A. Persons who must make their confession and who cannot find a priest +who understands their language, must confess as best they can by some +signs, showing what sins they wish to confess and how they are sorry for +them. + +Q. 780. {209} What sins are we bound to confess? +A. We are bound to confess all our mortal sins, but it is well also to +confess our venial sins. + +Q. 781. Why is it well to confess also the venial sins we remember? +A. It is well to confess also the venial sins we remember (1) because it +shows our hatred of all sin, and (2) because it is sometimes difficult +to determine just when a sin is venial and when mortal. + +Q. 782. What should one do who has only venial sins to confess? +A. One who has only venial sins to confess should tell also some sin +already confessed in his past life for which he knows he is truly sorry; +because it is not easy to be truly sorry for slight sins and +imperfections, and yet we must be sorry for the sins confessed that our +confession may be valid--hence we add some past sin for which we are +truly sorry to those for which we may not be sufficiently sorry. + +Q. 783. Should a person stay from confession because he thinks he has no +sin to confess? +A. A person should not stay from confession because he thinks he has no +sin to confess, for the Sacrament of Penance, besides forgiving sin, +gives an increase of sanctifying grace, and of this we have always need, +especially to resist temptation. The Saints, who were almost without +imperfection, went to confession frequently. + +Q. 784. Should a person go to Communion after confession even when the +confessor does not bid him go? +A. A person should go to Communion after confession even when the +confessor does not bid him go, because the confessor so intends unless +he positively forbids his penitent to receive Communion. However, one +who has not yet received his first Communion should not go to Communion +after confession, even if the confessor by mistake should bid him go. + +Q. 785. {210} Which are the chief qualities of a good Confession? +A. The chief qualities of a good Confession are three: it must be +humble, sincere, and entire. + +Q. 786. {211} When is our Confession humble? +A. Our Confession is humble when we accuse ourselves of our sins, with a +deep sense of shame and sorrow for having offended God. + +Q. 787. {212} When is our Confession sincere? +A. Our Confession is sincere when we tell our sins honestly and +truthfully, neither exaggerating nor excusing them. + +Q. 788. Why is it wrong to accuse ourselves of sins we have not +committed? +A. It is wrong to accuse ourselves of sins we have not committed, +because, by our so doing, the priest cannot know the true state of our +souls, as he must do before giving us absolution. + +Q. 789. {213} When is our Confession entire? +A. Our Confession is entire when we tell the number and kinds of our +sins and the circumstances which change their nature. + +Q. 790. What do you mean by the "kinds of sin?" +A. By the "kinds of sin," we mean the particular division or class to +which the sins belong; that is, whether they be sins of blasphemy, +disobedience, anger, impurity, dishonesty, &c. We can determine the kind +of sin by discovering the commandment or precept of the Church we have +broken or the virtue against which we have acted. + +Q. 791. What do we mean by "circumstances which change the nature of +sins?" +A. By "circumstances which change the nature of sins" we mean anything +that makes it another kind of sin. Thus to steal is a sin, but to steal +from the Church makes our theft sacrilegious. Again, impure actions are +sins, but a person must say whether they were committed alone or with +others, with relatives or strangers, with persons married or single, +&c., because these circumstances change them from one kind of impurity +to another. + +Q. 792. {214} What should we do if we cannot remember the number of our +sins? +A. If we cannot remember the number of our sins, we should tell the +number as nearly as possible, and say how often we may have sinned in a +day, a week, or a month, and how long the habit or practice has lasted. + +Q. 793. {215} Is our Confession worthy if, without our fault, we forget +to confess a mortal sin? +A. If without our fault we forget to confess a mortal sin, our +Confession is worthy, and the sin is forgiven; but it must be told in +Confession if it again comes to our mind. + +Q. 794. May a person who has forgotten to tell a mortal sin in +confession go to Holy Communion before going again to confession? +A. A person who has forgotten to tell a mortal sin in confession may go +to communion before again going to confession, because the forgotten sin +was forgiven with those confessed, and the confession was good and +worthy. + +Q. 795. {216} Is it a grievous offense wilfully to conceal a mortal sin +in Confession? +A. It is a grievous offense wilfully to conceal a mortal sin in +Confession, because we thereby tell a lie to the Holy Ghost, and make +our Confession worthless. + +Q. 796. How is concealing a sin telling a lie to the Holy Ghost? +A. Concealing a sin is telling a lie to the Holy Ghost, because he who +conceals the sin declares in confession to God and the priest that he +committed no sins but what he has confessed, while the Holy Ghost, the +Spirit of Truth, saw him committing the sin he now conceals and still +sees it in his soul while he denies it. + +Q. 797. Why is it foolish to conceal sins in confession? +A. It is foolish to conceal sins in confession: (1) Because we thereby +make our spiritual condition worse; (2) We must tell the sin sometime if +we ever hope to be saved; (3) It will be made known on the day of +judgment, before the world, whether we conceal it now or confess it. + +Q. 798. {217} What must he do who has wilfully concealed a mortal sin +in Confession? +A. He who has wilfully concealed a mortal sin in Confession must not +only confess it, but must also repeat all the sins he has committed +since his last worthy Confession. + +Q. 799. Must one who has wilfully concealed a mortal sin in confession +do more than repeat the sins committed since his last worthy confession? +A. One who has wilfully concealed a mortal sin in confession must, +besides repeating all the sins he has committed since his last worthy +confession, tell also how often he has unworthily received absolution +and Holy Communion during the same time. + +Q. 800. {218} Why does the priest give us a penance after Confession? +A. The priest gives us a penance after Confession, that we may satisfy +God for the temporal punishment due to our sins. + +Q. 801. Why should we have to satisfy for our sins if Christ has fully +satisfied for them? +A. Christ has fully satisfied for our sins and after our baptism we were +free from all guilt and had no satisfaction to make. But when we +wilfully sinned after baptism, it is but just that we should be obliged +to make some satisfaction. + +Q. 802. Is the slight penance the priest gives us sufficient to satisfy +for all the sins confessed? +A. The slight penance the priest gives us is not sufficient to satisfy +for all the sins confessed: (1) Because there is no real equality +between the slight penance given and the punishment deserved for sin; +(2) Because we are all obliged to do penance for sins committed, and +this would not be necessary if the penance given in confession satisfied +for all. The penance is given and accepted in confession chiefly to show +our willingness to do penance and make amends for our sins. + +Q. 803. {219} Does not the Sacrament of Penance remit all punishment due +to sin? +A. The Sacrament of Penance remits the eternal punishment due to sin, +but it does not always remit the temporal punishment which God requires +as satisfaction for our sins. + +Q. 804. {220} Why does God require a temporal punishment as a +satisfaction for sin? +A. God requires a temporal punishment as a satisfaction for sin to teach +us the great evil of sin and to prevent us from falling again. + +Q. 805. {221} Which are the chief means by which we satisfy God for the +temporal punishment due to sin? +A. The chief means by which we satisfy God for the temporal punishment +due to sin are: Prayer, Fasting, Almsgiving; all spiritual and corporal +works of mercy, and the patient suffering of the ills of life. + +Q. 806. What fasting has the greatest merit? +A. The fasting imposed by the Church on certain days of the year, and +particularly during Lent, has the greatest merit. + +Q. 807. What is Lent? +A. Lent is the forty days before Easter Sunday, during which we do +penance, fast and pray to prepare ourselves for the resurrection of Our +Lord; and also to remind us of His own fast of forty days before His +Passion. + +Q. 808. What do we mean by "almsgiving"? +A. By almsgiving we mean money, goods, or assistance given to the poor +or to charitable purposes. The law of God requires all persons to give +alms in proportion to their means. + +Q. 809. What "ills of life" help to satisfy God for sin? +A. The ills of life that help to satisfy God for sin are sickness, +poverty, misfortune, trial, affliction, &c., especially, when we have +not brought them upon ourselves by sin. + +Q. 810. How did the Christians in the first ages of the Church do +Penance? +A. The Christians in the first ages of the Church did public penance, +especially for the sins of which they were publicly known to be guilty. +Penitents were excluded for a certain time from Mass or the Sacrament, +and some were obliged to stand at the door of the Church begging the +prayers of those who entered. + +Q. 811. What were these severe Penances of the First Ages of the Church +called? +A. These severe penances of the first ages of the Church were called +canonical penances, because their kind and duration were regulated by +the Canons or laws of the Church. + +Q. 812. How can we know spiritual from corporal works of mercy? +A. We can know spiritual from corporal works of mercy, for whatever we +do for the soul is a spiritual work, and whatever we do for the body is +a corporal work. + +Q. 813. {222} Which are the chief spiritual works of mercy? +A. The chief spiritual works of mercy are seven: To admonish the sinner, +to instruct the ignorant, to counsel the doubtful, to comfort the +sorrowful, to bear wrongs patiently, to forgive all injuries, and to +pray for the living and the dead. + +Q. 814. When are we bound to admonish the sinner? +A. We are bound to admonish the sinner when the following conditions are +fulfilled: (1) When his fault is a mortal sin; (2) When we have +authority or influence over him, and (3) When there is reason to believe +that our warning will not make him worse instead of better. + +Q. 815. Who are meant by the "ignorant" we are to instruct, and the +"doubtful" we are to counsel? +A. By the ignorant we are to instruct and the doubtful we are to +counsel, are meant those particularly who are ignorant of the truths of +religion and those who are in doubt about matters of faith. We must aid +such persons as far as we can to know and believe the truths necessary +for salvation. + +Q. 816. Why are we advised to bear wrong patiently and to forgive all +injuries? +A. We are advised to bear wrongs patiently and to forgive all injuries, +because, being Christians, we should imitate the example of Our Divine +Lord, who endured wrongs patiently and who not only pardoned but prayed +for those who injured Him. + +Q. 817. If, then, it be a Christian virtue to forgive all injuries, why +do Christians establish courts and prisons to punish wrongdoers? +A. Christians establish courts and prisons to punish wrongdoers, because +the preservation of lawful authority, good order in society, the +protection of others, and sometimes even the good of the guilty one +himself, require that crimes be justly punished. As God Himself punishes +crime and as lawful authority comes from Him, such authority has the +right to punish, though individuals should forgive the injuries done to +themselves personally. + +Q. 818. Why is it a work of mercy to pray for the living and the dead? +A. It is a work of mercy to aid those who are unable to aid themselves. +The living are exposed to temptations, and while in mortal sin they are +deprived of the merit of their good works and need our prayers. The dead +can in no way help themselves and depend on us for assistance. + +Q. 819. {223} Which are the chief corporal works of mercy? +A. The chief corporal works of mercy are seven: To feed the hungry, to +give drink to the thirsty, to clothe the naked, to ransom the captive, +to harbor the harborless, to visit the sick, and to bury the dead. + +Q. 820. How may we briefly state the corporal works of mercy? +A. We may briefly state the corporal works of mercy by saying that we +are obliged to help the poor in all their forms of want. + +Q. 821. How are Christians aided in the performance of works of mercy? +A. Christians are aided in the performance of works of mercy through the +establishment of charitable institutions where religious communities of +holy men or women perform these duties for us, provided we supply the +necessary means by our almsgiving and good works. + +Q. 822. Who are religious? +A. Religious are self-sacrificing men and women who, wishing to follow +more closely the teachings of Our Lord, dedicate their lives to the +service of God and religion. They live together in societies approved by +the Church, under a rule and guidance of a superior. They keep the vows +of chastity, poverty and obedience, and divide their time between prayer +and good works. The houses in which they dwell are called convents or +monasteries, and the societies in which they live are called religious +orders, communities or congregations. + +Q. 823. Are there any religious communities of priests? +A. There are many religious communities of priests, who, besides living +according to the general laws of the Church, as all priests do, follow +certain rules laid down for their community. Such priests are called the +regular clergy, because living by rules to distinguish them from the +secular clergy who live in their parishes under no special rule. The +chief work of the regular clergy is to teach in colleges and give +missions and retreats. + +Q. 824. Why are there so many different religious communities? +A. There are many different religious communities (1) because all +religious are not fitted for the same work, and (2) because they desire +to imitate Our Lord's life on earth as perfectly as possible; and when +each community takes one of Christ's works and seeks to become perfect +in it, the union of all their works continues as perfectly as we can the +works He began upon earth. + + + +LESSON TWENTIETH. +ON THE MANNER OF MAKING A GOOD CONFESSION. + + +Q. 825. {224} What should we do on entering the confessional? +A. On entering the confessional we should kneel, make the sign of the +Cross, and say to the priest, "Bless me, father"; then add, "I confess +to Almighty God and to you, father, that I have sinned." + +Q. 826. {225} Which are the first things we should tell the priest in +Confession? +A. The first things we should tell the priest in Confession are the time +of our last Confession, and whether we said the penance and went to Holy +Communion. + +Q. 827. Should we tell anything else in connection with our last +confession? +A. In connection with our last confession we should tell also what +restrictions--if any--were placed upon us with regard to our occasions +of sin, and what obligations with regard to the payment of debts, +restitution, injuries done to others and the like, we were commanded to +fulfill. + +Q. 828. {226} After telling the time of our last Confession and +Communion what should we do? +A. After telling the time of our last Confession and Communion we should +confess all the mortal sins we have since committed, and all the venial +sins we may wish to mention. + +Q. 829. What is a general confession? +A. A general confession is the telling of the sins of our whole life or +a great part of it. It is made in the same manner as an ordinary +confession, except that it requires more time and longer preparation. + +Q. 830. When should a General Confession be made? +A. A general confession (1) is necessary when we are certain that our +past confessions were bad; (2) it is useful on special occasions in our +lives when some change in our way of living is about to take place; (3) +it is hurtful and must not be made when persons are scrupulous. + +Q. 831. What are the signs of scruples and the remedy against them? +A. The signs of scruples are chiefly: (1) To be always dissatisfied with +our confessions; (2) To be self-willed in deciding what is sinful and +what is not. The chief remedy against them is to follow exactly the +advice of the confessor without questioning the reason or utility of his +advice. + +Q. 832. {227} What must we do when the confessor asks us questions? +A. When the confessor asks us questions we must answer them truthfully +and clearly. + +Q. 833. {228} What should we do after telling our sins? +A. After telling our sins we should listen with attention to the advice +which the confessor may think proper to give. + +Q. 834. What duties does the priest perform in the confessional? +A. In the confessional the priest performs the duties (1) of a judge, by +listening to our self-accusations and passing sentence upon our guilt or +innocence; (2) Of a father, by the good advice and encouragement he +gives us; +(3) Of a teacher, by his instructions, and (4) Of a physician, by +discovering the afflictions of our soul and giving us the remedies to +restore it to spiritual health. + +Q. 835. Why is it beneficial to go always if possible to the same +confessor? +A. It is beneficial to go always, if possible, to the same confessor, +because our continued confessions enable him to see more clearly the +true state of our soul and to understand better our occasions of sin. + +Q. 836. Should we remain away from confession because we cannot go to +our usual confessor? +A. We should not remain away from confession because we cannot go to our +usual confessor, for though it is well to confess to the same priest, it +is not necessary to do so. One should never become so attached to a +confessor that his absence or the great inconvenience of going to him +would become an excuse for neglecting the Sacraments. + +Q. 837. {229} How should we end our Confession? +A. We should end our Confession by saying, "I also accuse myself of all +the sins of my past life," telling, if we choose, one or several of our +past sins. + +Q. 838. {230} What should we do while the priest is giving us +absolution? +A. While the priest is giving us absolution we should from our heart +renew the Act of Contrition. + + + +LESSON TWENTY-FIRST. +ON INDULGENCES. + + +Q. 839. {231} What is an Indulgence? +A. An Indulgence is the remission in whole or in part of the temporal +punishment due to sin. + +Q. 840. What does the word "indulgence" mean? +A. The word indulgence means a favor or concession. An indulgence +obtains by a very slight penance the remission of penalties that would +otherwise be severe. + +Q. 841. {232} Is an Indulgence a pardon of sin, or a license to commit +sin? +A. An Indulgence is not a pardon of sin, nor a license to commit sin, +and one who is in a state of mortal sin cannot gain an Indulgence. + +Q. 842. How do good works done in mortal sin profit us? +A. Good works done in mortal sin profit us by obtaining for us the grace +to repent and sometimes temporal blessings. Mortal sin deprives us of +all our merit, nevertheless God will bestow gifts for every good deed as +He will punish every evil deed. + +Q. 843. {233} How many kinds of Indulgences are there? +A. There are two kinds of Indulgences--Plenary and Partial. + +Q. 844. {234} What is Plenary Indulgence? +A. A Plenary Indulgence is the full remission of the temporal punishment +due to sin. + +Q. 845. Is it easy to gain a Plenary Indulgence? +A. It is not easy to gain a Plenary Indulgence, as we may understand +from its great privilege. To gain a Plenary Indulgence, we must hate +sin, be heartily sorry for even our venial sins, and have no desire for +even the slightest sin. Though we may not gain entirely each Plenary +Indulgence we seek, we always gain a part of each; that is, a partial +indulgence, greater or less in proportion to our good dispositions. + +Q. 846. Which are the most important Plenary Indulgences granted by the +Church? +A. The most important Plenary Indulgences granted by the Church are (1) +The Indulgences of a jubilee which the Pope grants every twenty-five +years or on great occasions by which he gives special faculties to +confessors for the absolution of reserved sins; (2) The Indulgence +granted to the dying in their last agony. + +Q. 847. {235} What is a Partial Indulgence? +A. A Partial Indulgence is the remission of part of the temporal +punishment due to sin. + +Q. 848. How long has the practice of granting Indulgences been in use in +the Church, and what was its origin? +A. The practice of granting Indulgences has been in use in the Church +since the time of the apostles. It had its origin in the earnest prayers +of holy persons, and especially of the martyrs begging the Church for +their sake to shorten the severe penances of sinners, or to change them +into lighter penances. The request was frequently granted and the +penance remitted, shortened or changed, and with the penance remitted +the temporal punishment corresponding to it was blotted out. + +Q. 849. How do we show that the Church has the power to grant +Indulgences? +A. We show that the Church has the power to grant Indulgences, because +Christ has given it power to remit all guilt without restriction, and if +the Church has power, in the Sacrament of penance, to remit the eternal +punishment--which is the greatest--it must have power to remit the +temporal or lesser punishment, even outside the Sacrament of Penance. + +Q. 850. How do we know that these Indulgences have their effect? +A. We know that these Indulgences have their effect, because the Church, +through her councils, declares Indulgences useful, and if they have no +effect they would be useless, and the Church would teach error in spite +of Christ's promise to guide it. + +Q. 851. Have there ever existed abuses among the faithful in the manner +of using Indulgences? +A. There have existed, in past ages, some abuses among the faithful in +the manner of using Indulgences, and the Church has always labored to +correct such abuses as soon as possible. In the use of pious practices +we must be always guided by our lawful superiors. + +Q. 852. How have the enemies of the Church made use of the abuse of +Indulgences? +A. The enemies of the Church have made use of the abuse of Indulgences +to deny the doctrine of Indulgences, and to break down the teaching and +limit the power of the Church. Not to be deceived in matters of faith, +we must always distinguish very carefully between the abuses to which a +devotion may lead and the truths upon which the devotion rests. + +Q. 853. {236} How does the Church by means of Indulgences remit the +temporal punishment due to sin? +A. The Church, by means of Indulgences, remits the temporal punishment +due to sin by applying to us the merits of Jesus Christ, and the +superabundant satisfactions of the Blessed Virgin Mary and of the +saints; which merits and satisfactions are its spiritual treasury. + +Q. 854. What do we mean by the "superabundant satisfaction of the +Blessed Virgin and the Saints"? +A. By the superabundant satisfaction of the Blessed Virgin and the +saints, we mean all the satisfaction over and above what was necessary +to satisfy for their own sins. As their good works were many and their +sins few--the Blessed Virgin being sinless--the satisfaction not needed +for themselves is kept by the Church in a spiritual treasury to be used +for our benefit. + +Q. 855. Does the Church, by granting Indulgences, free us from doing +Penance? +A. The Church, by granting Indulgences, does not free us from doing +penance, but simply makes our penance lighter that we may more easily +satisfy for our sins and escape the punishments they deserve. + +Q. 856. Who has the power to grant Indulgences? +A. The Pope alone has the power to grant Indulgences for the whole +Church; but the bishops have power to grant partial Indulgences in their +own diocese. Cardinals and some others, by the special permission of the +Pope, have the right to grant certain Indulgences. + +Q. 857. Where shall we find the Indulgences granted by the Church? +A. We shall find the Indulgences granted by the Church in the +declarations of the Pope and of the Sacred Congregation of Cardinals. +These declarations are usually put into prayer books and books of +devotion or instruction. + +Q. 858. {237} What must we do to gain an Indulgence? +A. To gain an Indulgence we must be in the state of grace and perform +the works enjoined. + +Q. 859. Besides being in a state of grace and performing the works +enjoined, what else is necessary for the gaining of an Indulgence? +A. Besides being in a state of grace and performing the works enjoined, +it is necessary for the gaining of an Indulgence to have at least the +general intention of gaining it. + +Q. 860. How and why should we make a general intention to gain all +possible Indulgences each day? +A. We should make a general intention at our morning prayers to gain all +possible Indulgences each day, because several of the prayers we say and +good works we perform may have Indulgences attached to them, though we +are not aware of it. + +Q. 861. What works are generally enjoined for the gaining of +Indulgences? +A. The works generally enjoined for the gaining of Indulgences are: The +saying of certain prayers, fasting, and the use of certain articles of +devotion; visits to Churches or altars, and the giving of alms. For the +gaining of Plenary Indulgences it is generally required to go to +confession and Holy Communion and pray for the intention of the Pope. + +Q. 862. What does praying for a person's intention mean? +A. Praying for a person's intention means praying for whatever he prays +for or desires to obtain through prayer--some spiritual or temporal +favors. + +Q. 863. What does an Indulgence of forty days mean? +A. An Indulgence of forty days means that for the prayer or work to +which an Indulgence of forty days is attached, God remits as much of our +temporal punishment as He remitted for forty days' canonical penance. We +do not know just how much temporal punishment God remitted for forty +days' public penance, but whatever it was, He remits the same now when +we gain an Indulgence of forty days. The same rule applies to +Indulgences of a year or any length of time. + +Q. 864. Why did the Church moderate its severe penances? +A. The Church moderated its severe penances, because when +Christians--terrified by persecution--grew weaker in their faith, there +was danger of some abandoning their religion rather than submit to the +penances imposed. The Church, therefore, wishing to save as many as +possible, made the sinner's penance as light as possible. + +Q. 865. To what things may Indulgences be attached? +A. Plenary or Partial Indulgences may be attached to prayers and solid +articles of devotion; to places such as churches, altars, shrines, &c., +to be visited; and by a special privilege they are sometimes attached to +the good works of certain persons. + +Q. 866. When do things lose the Indulgences attached to them? +A. Things lose the Indulgences attached to them: (1) When they are so +changed at once as to be no longer what they were; (2) When they are +sold. Rosaries and other indulgenced articles do not lose their +indulgences, when they are loaned or given away, for the indulgence is +not personal but attached to the article itself. + +Q. 867. Will a weekly Confession suffice to gain during the week all +Indulgences to which Confession is enjoined as one of the works? +A. Weekly confession will suffice to gain during the week all +Indulgences to which confession is enjoined as one of the works, +provided we continue in a state of grace, perform the other works +enjoined and have the intention of gaining these Indulgences. + +Q. 868. How and when may we apply Indulgences for the benefit of the +souls in Purgatory? +A. We may apply Indulgences for the benefit of the souls in Purgatory by +way of intercession; whenever this application is mentioned and +permitted by the Church in granting the Indulgence; that is, when the +Church declares that the Indulgence granted is applicable to the souls +of the living or the souls in Purgatory; so that we may gain it for the +benefit of either. + + + +LESSON TWENTY-SECOND. +ON THE HOLY EUCHARIST. + + +Q. 869. What does the word Eucharist strictly mean? +A. The word Eucharist strictly means pleasing, and this Sacrament is so +called because it renders us most pleasing to God by the grace it +imparts, and it gives us the best means of thanking Him for all His +blessings. + +Q. 870. {238} What is the Holy Eucharist? +A. The Holy Eucharist is the Sacrament which contains the body and +blood, soul and divinity, of our Lord Jesus Christ under the appearances +of bread and wine. + +Q. 871. What do we mean when we say the Sacrament which contains the +Body and Blood? +A. When we say the Sacrament which contains the Body and Blood, we mean +the Sacrament which is the Body and Blood, for after the Consecration +there is no other substance present in the Eucharist. + +Q. 872. When is the Holy Eucharist a Sacrament, and when is it a +sacrifice? +A. The Holy Eucharist is a Sacrament when we receive it in Holy +Communion and when it remains in the Tabernacle of the Altar. It is a +sacrifice when it is offered up at Mass by the separate Consecration of +the bread and wine, which signifies the separation of Our Lord's blood +from His body when He died on the Cross. + +Q. 873. {239} When did Christ institute the Holy Eucharist? +A. Christ instituted the Holy Eucharist at the Last Supper, the night +before He died. + +Q. 874. {240} Who were present when our Lord instituted the Holy +Eucharist? +A. When Our Lord instituted the Holy Eucharist, the twelve Apostles were +present. + +Q. 875. {241} How did our Lord institute the Holy Eucharist? +A. Our Lord instituted the Holy Eucharist by taking bread, blessing, +breaking, and giving to His Apostles, saying: "Take ye and eat. This is +my body"; and then, by taking the cup of wine, blessing and giving it, +saying to them: "Drink ye all of this. This is my blood which shall be +shed for the remission of sins. Do this for a commemoration of me." + +Q. 876. {242} What happened when our Lord said, "This is my body; this +is my blood"? +A. When Our Lord said, "This is my body," the substance of the bread was +changed into the substance of His body; when He said, "This is my +blood," the substance of the wine was changed into the substance of His +blood. + +Q. 877. How do we prove the Real Presence, that is, that Our Lord is +really and truly present in the Holy Eucharist? +A. We prove the Real Presence--that is, that Our Lord is really and +truly present in the Holy Eucharist--(1) By showing that it is possible +to change one substance into another; (2) By showing that Christ did +change the substance of bread and wine into the substance of His body +and blood; (3) By showing that He gave this power also to His Apostles +and to the priests of His Church. + +Q. 878. How do we know that it is possible to change one substance into +another? +A. We know that it is possible to change one substance into another, +because (1) God changed water into blood during the plagues of Egypt; +(2) Christ changed water into wine at the marriage of Cana; (3) Our own +food is daily changed into the substance of our flesh and blood; and +what God does gradually, He can also do instantly by an act of His will. + +Q. 879. Are these changes exactly the same as the changes that take +place in the Holy Eucharist? +A. These changes are not exactly the same as the changes that take place +in the Holy Eucharist, for in these changes the appearance also is +changed, but in the Holy Eucharist only the substance is changed while +the appearance remains the same. + +Q. 880. How do we show that Christ did change bread and wine into the +substance of His body and blood? +A. We show that Christ did change bread and wine into the substance of +His body and blood: (1) From the words by which He promised the Holy +Eucharist; (2) From the words by which He instituted the Holy Eucharist; +(3) From the constant use of the Holy Eucharist in the Church since the +time of the Apostles; (4) From the impossibility of denying the Real +Presence in the Holy Eucharist, without likewise denying all that Christ +has taught and done; for we have stronger proofs for the Holy Eucharist +than for any other Christian truth. + +Q. 881. {243} Is Jesus Christ whole and entire both under the form of +bread and under the form of wine? +A. Jesus Christ is whole and entire both under the form of bread and +under the form of wine. + +Q. 882. How do we know that under the appearance of bread we receive +also Christ's blood; and under the appearance of wine we receive also +Christ's body? +A. We know that under the appearance of bread we receive also Christ's +blood, and under the appearance of wine we receive also Christ's body; +because in the Holy Eucharist we receive the living body of Our Lord, +and a living body cannot exist without blood, nor can living blood exist +without a body. + +Q. 883. Is Jesus Christ present whole and entire in the smallest portion +of the Holy Eucharist, under the form of either bread or wine? +A. Jesus Christ is present whole and entire in the smallest portion of +the Holy Eucharist under the form of either bread or wine; for His body +in the Eucharist is in a glorified state, and as it partakes of the +character of a spiritual substance, it requires no definite size or +shape. + +Q. 884. {244} Did anything remain of the bread and wine after their +substance had been changed into the substance of the body and blood of +our Lord? +A. After the substance of the bread and wine had been changed into the +substance of the body and blood of Our Lord, there remained only the +appearances of bread and wine. + +Q. 885. {245} What do you mean by the appearances of bread and wine? +A. By the appearances of bread and wine I mean the figure, the color, +the taste, and whatever appears to the senses. + +Q. 886. {246} What is this change of the bread and wine into the body +and blood of our Lord called? +A. This change of the bread and wine into the body and blood of Our Lord +is called Transubstantiation. + +Q. 887. What is the second great miracle in the Holy Eucharist? +A. The second great miracle in the Holy Eucharist is the multiplication +of the presence of Our Lord's body in so many places at the same time, +while the body itself is not multiplied--for there is but one body of +Christ. + +Q. 888. Are there not, then, as many bodies of Christ as there are +tabernacles in the world, or as there are Masses being said at the same +time? +A. There are not as many bodies of Christ as there are tabernacles in +the world, or as there are Masses being said at the same time; but only +one body of Christ, which is everywhere present whole and entire in the +Holy Eucharist, as God is everywhere present, while He is but one God. + +Q. 889. {247} How was the substance of the bread and wine changed into +the substance of the body and blood of Christ? +A. The substance of the bread and wine was changed into the substance of +the body and blood of Christ by His almighty power. + +Q. 890. {248} Does this change of bread and wine into the body and blood +of Christ continue to be made in the Church? +A. This change of bread and wine into the body and blood of Christ +continues to be made in the Church by Jesus Christ through the ministry +of His priests. + +Q. 891. {249} When did Christ give His priests the power to change bread +and wine into His body and blood? +A. Christ gave His priests the power to change bread and wine into His +body and blood when He said to the Apostles, "Do this in commemoration +of Me." + +Q. 892. What do the words "Do this in commemoration of Me" mean? +A. The words "Do this in commemoration of Me" mean: Do what I, Christ, +am doing at My last supper, namely, changing the substance of bread and +wine into the substance of My body and blood; and do it in remembrance +of Me. + +Q. 893. {250} How do the priests exercise this power of changing bread +and wine into the body and blood of Christ? +A. The priests exercise this power of changing bread and wine into the +body and blood of Christ through the words of consecration in the Mass, +which are words of Christ: "This is my body; this is my blood." + +Q. 894. At what part of the Mass does the Consecration take place? +A. The Consecration in the Mass takes place immediately before the +elevation of the Host and Chalice, which are raised above the head of +the priest that the people may adore Our Lord who has just come to the +altar at the words of Consecration. + + + +LESSON TWENTY-THIRD. +ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED. + + +Q. 895. {251} Why did Christ institute the Holy Eucharist? +A. Christ instituted the Holy Eucharist-- + +1. To unite us to Himself and to nourish our soul with His divine life. +2. To increase sanctifying grace and all virtues in our soul. +3. To lessen our evil inclinations. +4. To be a pledge of everlasting life. +5. To fit our bodies for a glorious resurrection. +6. To continue the sacrifice of the Cross in His Church. + +Q. 896. Has the Holy Eucharist any other effect? +A. The Holy Eucharist remits venial sins by disposing us to perform acts +of love and contrition. It preserves us from mortal sin by exciting us +to greater fervor and strengthening us against temptation. + +Q. 897. {252} How are we united to Jesus Christ in the Holy Eucharist? +A. We are united to Jesus Christ in the Holy Eucharist by means of Holy +Communion. + +Q. 898. {253} What is Holy Communion? +A. Holy Communion is the receiving of the body and blood of Christ. + +Q. 899. Is it not beneath the dignity of Our Lord to enter our bodies +under the appearance of ordinary food? +A. It is not beneath the dignity of Our Lord to enter our bodies under +the appearance of ordinary food any more than it was beneath His dignity +to enter the body of His Blessed Mother and remain there as an ordinary +child for nine months. Christ's dignity, being infinite, can never be +diminished by any act on His own or on our part. + +Q. 900. Why does not the Church give Holy Communion to the people as it +does to the priest under the appearance of wine also? +A. The Church does not give Holy Communion to the people as it does to +the priest under the appearance of wine also, to avoid the danger of +spilling the Precious Blood; to prevent the irreverence some might show +if compelled to drink out of a chalice used by all, and lastly, to +refute those who denied that Our Lord's blood is present under the +appearance of bread also. + +Q. 901. {254} What is necessary to make a good Communion? +A. To make a good Communion it is necessary to be in the state of +sanctifying grace and to fast according to the laws of the Church. + +Q. 902. What should a person do who, through forgetfulness or any other +cause, has broken the fast necessary for Holy Communion? +A. A person who through forgetfulness or any other cause has broken the +fast necessary for Holy Communion, should again fast and receive Holy +Communion the following morning if possible, without returning to +confession. It is not a sin to break one's fast, but it would be a +mortal sin to receive Holy Communion after knowingly breaking the fast +necessary for it. + +Q. 903. {255} Does he who receives Communion in mortal sin receive the +body and blood of Christ? +A. He who receives Communion in mortal sin receives the body and blood +of Christ, but does not receive His grace, and he commits a great +sacrilege. + +Q. 904. {256} Is it enough to be free from mortal sin to receive +plentifully the graces of Holy Communion? +A. To receive plentifully the graces of Holy Communion it is not enough +to be free from mortal sin, but we should be free from all affection to +venial sin, and should make acts of lively faith, of firm hope, and +ardent love. + +Q. 905. {257} What is the fast necessary for Holy Communion? +A. The fast necessary for Holy Communion is the abstaining from food, +alcoholic drinks and non-alcoholic drinks for one hour before Holy +Communion. Water does not break the fast. + +{T.N.: The reprint book, upon which this e-text is based, contains the +statement, "Complete and unabridged, except for the rules governing +reception of Holy Communion."} + +Q. 906. Does medicine taken by necessity or food taken by accident break +the fast for Holy Communion? +A. Medicine does not break the fast; food taken by accident within one +hour before Communion breaks the fast. + +Q. 907. {258} Is any one ever allowed to receive Holy Communion when not +fasting? +A. To protect the Blessed Sacrament from insult or injury, or when in +danger of death, Holy Communion may be received without fasting. + +Q. 908. Is the Holy Communion called by any other name when given to one +in danger of death? +A. When the Holy Communion is given to one in danger of death, it is +called Viaticum, and is given with its own form of prayer. In giving +Holy Communion the priest says: "May the body of Our Lord Jesus Christ +guard your soul to eternal life." In giving Holy Viaticum he says: +"Receive, brother (or sister), the Viaticum of the body of Our Lord +Jesus Christ, which will guard you from the wicked enemy and lead you +into eternal life." + +Q. 909. {259} When are we bound to receive Holy Communion? +A. We are bound to receive Holy Communion, under pain of mortal sin, +during the Easter time and when in danger of death. + +Q. 910. {260} Is it well to receive Holy Communion often? +A. It is well to receive Holy Communion often, as nothing is a greater +aid to a holy life than often to receive the Author of all grace and the +Source of all good. + +Q. 911. How shall we know how often we should receive Holy Communion? +A. We shall know how often we shall receive Holy Communion only from the +advice of our confessor, by whom we must be guided, and whom we must +strictly obey in this as well as in all matters concerning the state of +our soul. + +Q. 912. What is a spiritual Communion? +A. A spiritual communion is an earnest desire to receive Communion in +reality, by which desire we make all preparations and thanksgivings that +we would make in case we really received the Holy Eucharist. Spiritual +Communion is an act of devotion that must be pleasing to God and bring +us blessings from Him. + +Q. 913. {261} What should we do after Holy Communion? +A. After Holy Communion we should spend some time in adoring Our Lord, +in thanking Him for the grace we have received, and in asking Him for +the blessings we need. + +Q. 914. What length of time should we spend in thanksgiving after Holy +Communion? +A. We should spend sufficient time in Thanksgiving after Holy Communion +to show due reverence to the Blessed Sacrament; for Our Lord is +personally with us as long as the appearance of bread and wine remains. + +Q. 915. What should we be particular about when receiving Holy +Communion? +A. When receiving Holy Communion we should be particular: (1) About the +respectful manner in which we approach and return from the altar; (2) +About our personal appearance, especially neatness and cleanliness; (3) +About raising our head, opening our mouth and putting forth the tongue +in the proper manner; (4) About swallowing the Sacred Host; (5) About +removing it carefully with the tongue, in case it should stick to the +mouth, but never with the finger under any circumstances. + + + +LESSON TWENTY-FOURTH. +ON THE SACRIFICE OF THE MASS. + + +Q. 916. {262} When and where are the bread and wine changed into the +body and blood of Christ? +A. The bread and wine are changed into the body and blood of Christ at +the Consecration in the Mass. + +Q. 917. {263} What is the Mass? +A. The Mass is the unbloody sacrifice of the body and blood of Christ. + +Q. 918. Why is this Sacrifice called the Mass? +A. This Sacrifice is called the "Mass" very probably from the words "Ite +Missa est," used by the priest as he tells the people to depart when the +Holy Sacrifice is ended. + +Q. 919. {264} What is a sacrifice? +A. A sacrifice is the offering of an object by a priest to God alone, +and the consuming of it to acknowledge that He is the Creator and Lord +of all things. + +Q. 920. {265} Is the Mass the same sacrifice as that of the Cross? +A. The Mass is the same sacrifice as that of the Cross. + +Q. 921. {266} How is the Mass the same sacrifice as that of the Cross? +A. The Mass is the same sacrifice as that of the Cross because the +offering and the priest are the same--Christ our Blessed Lord; and the +ends for which the sacrifice of the Mass is offered are the same as +those of the sacrifice of the Cross. + +Q. 922. {267} What were the ends for which the sacrifice of the Cross +was offered? +A. The ends for which the sacrifice of the Cross was offered were: 1st, +To honor and glorify God; 2nd, To thank Him for all the graces bestowed +on the whole world; 3rd, To satisfy God's justice for the sins of men; +4th, To obtain all graces and blessings. + +Q. 923. How are the fruits of the Mass distributed? +A. The fruits of the Mass are distributed thus: The first benefit is +bestowed on the priest who says the Mass; the second on the person for +whom the Mass is said, or for the intention for which it is said; the +third on those who are present at the Mass, and particularly on those +who serve it, and the fourth on all the faithful who are in communion +with the Church. + +Q. 924. Are all Masses of equal value in themselves or do they differ in +worth? +A. All Masses are equal in value in themselves and do not differ in +worth, but only in the solemnity with which they are celebrated or in +the end for which they are offered. + +Q. 925. How are Masses distinguished? +A. Masses are distinguished thus: (1) When the Mass is sung by a bishop, +assisted by a deacon and sub-deacon, it is called a Pontifical Mass; (2) +When it is sung by a priest, assisted by a deacon and sub-deacon, it is +called a Solemn Mass; (3) When sung by a priest without deacon and +sub-deacon, it is called a Missa Cantata or High Mass; (4) When the Mass +is only read in a low tone it is called a low or private Mass. + +Q. 926. For what end or intention may Mass be offered? +A. Mass may be offered for any end or intention that tends to the honor +and glory of God, to the good of the Church or the welfare of man; but +never for any object that is bad in itself, or in its aims; neither can +it be offered publicly for persons who are not members of the true +Church. + +Q. 927. Explain what is meant by Requiem, Nuptial and Votive Masses. +A. A Requiem Mass is one said in black vestments and with special +prayers for the dead. A Nuptial Mass is one said at the marriage of two +Catholics, and it has special prayers for their benefit. A Votive Mass +is one said in honor of some particular mystery or saint, on a day not +set apart by the Church for the honor of that mystery or saint. + +Q. 928. From what may we learn that we are to offer up the Holy +Sacrifice with the priest? +A. We may learn that we are to offer up the Holy Sacrifice with the +priest from the words used in the Mass itself; for the priest, after +offering up the bread and wine for the Sacrifice, turns to the people +and says: "Orate Fratres," &c., which means: "Pray, brethren, that my +sacrifice and yours may be acceptable to God the Father Almighty," and +the server answers in our name: "May the Lord receive the sacrifice from +thy hands to the praise and glory of His own name, and to our benefit +and that of all His Holy Church." + +Q. 929. From what did the custom of making an offering to the priest for +saying Mass arise? +A. The custom of making an offering to the priest for saying Mass arose +from the old custom of bringing to the priest the bread and wine +necessary for the celebration of Mass. + +Q. 930. Is it not simony, or the buying of a sacred thing, to offer the +priest money for saying Mass for your intention? +A. It is not simony, or the buying of a sacred thing, to offer the +priest money for saying Mass for our intention, because the priest does +not take the money for the Mass itself, but for the purpose of supplying +the things necessary for Mass and for his own support. + +Q. 931. {268} Is there any difference between the sacrifice of the Cross +and the sacrifice of the Mass? +A. Yes; the manner in which the sacrifice is offered is different. On +the Cross Christ really shed His blood and was really slain; in the Mass +there is no real shedding of blood nor real death, because Christ can +die no more; but the sacrifice of the Mass, through the separate +consecration of the bread and the wine, represents His death on the +Cross. + +Q. 932. What are the chief parts of the Mass? +A. The chief parts of the Mass are: (1) The Offertory, at which the +priests offers to God the bread and wine to be changed at the +Consecration; (2) The Consecration, at which the substance of the bread +and wine are changed into the substance of Christ's body and blood; (3) +The Communion, at which the priest receives into his own body the Holy +Eucharist under the appearance of both bread and wine. + +Q. 933. At what part of the Mass does the Offertory take place, and what +parts of the Mass are said before it? +A. The Offertory takes place immediately after the uncovering of the +chalice. The parts of the Mass said before it are: The Introit, Kyrie, +Gloria, Prayers, Epistle, Gospel and Creed. The Introit, Prayers, +Epistle and Gospel change in each Mass to correspond with the feast +celebrated. + +Q. 934. What is the part of the Mass called in which the Words of +Consecration are found? +A. The part of the Mass in which the words of Consecration are found is +called the Canon. This is the most solemn part of the Mass, and is +rarely and but slightly changed in any Mass. + +Q. 935. What follows the Communion of the Mass? +A. Following the Communion of Mass, there are prayers of thanksgiving, +the blessing of the people, and the saying of the last Gospel. + +Q. 936. What things are necessary for Mass? +A. The things necessary for Mass are: (1) An altar with linen covers, +candles, crucifix, altar stone and Mass book; (2) A Chalice with all +needed in its use, and bread of flour from wheat and wine from the +grape; (3) Vestments for the priest, and (4) An acolyte or server. + +Q. 937. What is the altar stone, and of what does it remind us? +A. The altar stone is that part of the altar upon which the priest rests +the Chalice during Mass. This stone contains some holy relics sealed up +in it by the bishop, and if the altar is of wood this stone is inserted +just in front of the Tabernacle. The altar stone reminds us of the early +history of the Church, when the martyrs' tombs were used for altars by +the persecuted Christians. + +Q. 938. What lesson do we learn from the practice of using martyrs' +tombs for altars? +A. From the practice of using martyrs' tombs for altars we learn the +inconvenience, sufferings and dangers the early Christians willingly +underwent for the sake of hearing Mass. Since the Mass is the same now +as it was then, we should suffer every inconvenience rather than be +absent from Mass on Sundays or holy days. + +Q. 939. What things are used with the chalice during Mass? +A. The things used with the chalice during Mass are: (1) The purificator +or cloth for wiping the inside; (2) The paten or small silver plate used +in handling the host; (3) The pall or white card used for covering the +chalice at Mass; (4) The corporal or linen cloth on which the chalice +and host rest. + +Q. 940. What is the host? +A. The host is the name given to the thin wafer of bread used at Mass. +This name is generally applied before and after Consecration to the +large particle of bread used by the priest, though the small particles +given to the people are also called by the same name. + +Q. 941. Are large and small hosts consecrated at every Mass? +A. A large host is consecrated at every Mass, but small hosts are +consecrated only at some Masses at which they are to be given to the +people or placed in the Tabernacle for the Holy Communion of the +faithful. + +Q. 942. What vestments does the priest use at Mass and what do they +signify? +A. The vestments used by the priest at Mass are: (1) The Amice, a white +cloth around the shoulders to signify resistance to temptation; (2) The +Alb, a long white garment to signify innocence; (3) The Cincture, a cord +about the waist, to signify chastity; (4) The Maniple or hanging +vestment on the left arm, to signify penance; (5) The Stole or long +vestment about the neck, to signify immortality; (6) The Chasuble or +long vestment over all, to signify love and remind the priest, by its +cross on front and back, of the Passion of Our Lord. + +Q. 943. How many colors of vestments are used, and what do the colors +signify? +A. Five colors of vestments are used, namely, white, red, green, violet +or purple, and black. White signifies innocence and is used on the +feasts of Our Blessed Lord, of the Blessed Virgin, and of some saints. +Red signifies love, and is used on the feasts of the Holy Ghost, and of +martyrs. Green signifies hope, and is generally used on Sundays from +Epiphany to Pentecost. Violet signifies penance, and is used in Lent and +Advent. Black signifies sorrow, and is used on Good Friday and at Masses +for the dead. Gold is often used for white on great feasts. + +Q. 944. What is the Tabernacle and what is the Ciborium? +A. The Tabernacle is the house-shaped part of the altar where the sacred +vessels containing the Blessed Sacrament are kept. The Ciborium is the +large silver or gold vessel which contains the Blessed Sacrament while +in the Tabernacle, and from which the priest gives Holy Communion to the +people. + +Q. 945. What is the Ostensorium or Monstrance? +A. The Ostensorium or Monstrance is the beautiful wheel-like vessel in +which the Blessed Sacrament is exposed and kept during the Benediction. + +Q. 946. {269} How should we assist at Mass? +A. We should assist at Mass with great interior recollection and piety +and with every outward mark of respect and devotion. + +Q. 947. {270} Which is the best manner of hearing Mass? +A. The best manner of hearing Mass is to offer it to God with the priest +for the same purpose for which it is said, to meditate on Christ's +sufferings and death, and to go to Holy Communion. + +Q. 948. What is important for the proper and respectful hearing of Mass? +A. For the proper and respectful hearing of Mass it is important to be +in our place before the priest comes to the altar and not to leave it +before the priest leaves the altar. Thus we prevent the confusion and +distraction caused by late coming and too early leaving. Standing in the +doorways, blocking up passages and disputing about places should, out of +respect for the Holy Sacrifice, be most carefully avoided. + +Q. 949. What is Benediction of the Blessed Sacrament, and what vestments +are used at it? +A. Benediction of the Blessed Sacrament is an act of divine worship in +which the Blessed Sacrament, placed in the ostensorium, is exposed for +the adoration of the people and is lifted up to bless them. The +vestments used at Benediction are: A cope or large silk cloak and a +humeral or shoulder veil. + +Q. 950. Why does the priest wear special vestments and use certain +ceremonies while performing his sacred duties? +A. The priest wears special vestments and uses certain ceremonies while +performing his sacred duties: (1) To give greater solemnity and to +command more attention and respect at divine worship; (2) To instruct +the people in the things that these vestments and ceremonies signify; +(3) To remind the priest himself of the importance and sacred character +of the work in which he is the representative of Our Lord Himself. Hence +we should learn the meaning of the ceremonies of the Church. + +Q. 951. How do we show that the ceremonies of the Church are reasonable +and proper? +A. We show that the ceremonies of the Church are reasonable and proper +from the fact that all persons in authority, rulers, judges and masters, +require certain acts of respect from their subjects, and as we know Our +Lord is present on the altar, the Church requires definite acts of +reverence and respect at the services held in His honor and in His +presence. + +Q. 952. Are there other reasons for the use of ceremonies? +A. There are other reasons for the use of ceremonies: (1) God commanded +ceremonies to be used in the old law, and (2) Our Blessed Lord Himself +made use of ceremonies in performing some of His miracles. + +Q. 953. How are the persons who take part in a Solemn Mass or Vespers +named? +A. The persons who take part in a Solemn Mass or Vespers are named as +follows: The priest who says or celebrates the Mass is called the +celebrant; those who assist him as deacon and sub-deacon are called the +ministers; those who serve are called acolytes, and the one who directs +the ceremonies is called the master of ceremonies. If the celebrant be a +bishop, the Mass or Vespers is called Pontifical Mass or Pontifical +Vespers. + +Q. 954. What is Vespers? +A. Vespers is a portion of the divine office or daily prayer of the +Church. It is sung in Churches generally on Sunday afternoon or evening, +and is usually followed by Benediction of the Blessed Sacrament. + +Q. 955. Can one satisfy for neglecting Mass on Sunday by hearing Vespers +on the same day? +A. One cannot satisfy for neglecting Mass on Sunday by hearing Vespers +on the same day, because there is no law of the Church obliging us under +pain of sin to attend Vespers, while there is a law obliging us under +pain of mortal sin to hear Mass. + + + +LESSON TWENTY-FIFTH. +ON EXTREME UNCTION AND HOLY ORDERS. + + +Q. 956. {271} What is the Sacrament of Extreme Unction? +A. Extreme Unction is the Sacrament which, through the anointing and +prayer of the priest, gives health and strength to the soul, and +sometimes to the body, when we are in danger of death from sickness. + +Q. 957. Why is this Sacrament called Extreme Unction? +A. Extreme means last, and Unction means an anointing or rubbing with +oil, and because Catholics are anointed with oil at Baptism, +Confirmation and Holy Orders, the last Sacrament in, which oil is used +is called Extreme Unction, or the last Unction or anointing. + +Q. 958. Is this Sacrament called Extreme Unction if the person recovers +after receiving it? +A. This Sacrament is always called Extreme Unction, even if it must be +given several times to the same person, for Extreme Unction is the +proper name of the Sacrament, and it may be given as often as a person +recovering from one attack of sickness is in danger of death by another. +In a lingering illness it may be repeated after a month or six weeks, if +the person slightly recovers and again relapses into a dangerous +condition. + +Q. 959. To whom may Extreme Unction be given? +A. Extreme Unction may be given to all Christians dangerously ill, who +have ever been capable of committing sin after baptism and who have the +right dispositions for the Sacrament. Hence it is never given to +children who have not reached the use of reason, nor to persons who have +always been insane. + +Q. 960. What are the right dispositions for Extreme Unction? +A. The right dispositions for Extreme Unction are: (1) Resignation to +the Will of God with regard to our recovery; (2) A state of grace or at +least contrition for sins committed, and (3) A general intention or +desire to receive the Sacrament. This Sacrament is never given to +heretics in danger of death, because they cannot be supposed to have the +intention necessary for receiving it, nor the desire to make use of the +Sacrament of Penance in putting themselves in a state of grace. + +Q. 961. When and by whom was Extreme Unction instituted? +A. Extreme Unction was instituted at the time of the apostles, for James +the Apostle exhorts the sick to receive it. It was instituted by Our +Lord Himself--though we do not know at what particular time--for He +alone can make a visible act a means of grace, and the apostles and +their successors could never have believed Extreme Unction a Sacrament +and used it as such unless they had Our Lord's authority for so doing. + +Q. 962. {272} When should we receive Extreme Unction? +A. We should receive Extreme Unction when we are in danger of death from +sickness, or from a wound or accident. + +Q. 963. What parts of the body are anointed in Extreme Unction? +A. The parts of the body anointed in Extreme Unction are: The eyes, the +ears, the nose or nostrils, the lips, the hands and the feet, because +these represent our senses of sight, hearing, smell, taste and touch, +which are the means through which we have committed most of our sins. + +Q. 964. What things should be prepared in the sick-room when the priest +is coming to give the last Sacraments? +A. When the priest is coming to give the last Sacraments, the following +things should be prepared: A table covered with a white cloth; a +crucifix; two lighted candles in candlesticks; holy water in a small +vessel, with a small piece of palm for a sprinkler; a glass of clean +water; a tablespoon and a napkin or cloth, to be placed under the chin +of the one receiving the Viaticum. Besides these, if Extreme Unction +also is to be given, there should be some cotton and a small piece of +bread or lemon to purify the priest's fingers. + +Q. 965. What seems most proper with regard to the things necessary for +the last Sacraments? +A. It seems most proper that the things necessary for the last +Sacraments should be carefully kept in every Catholic family, and should +never, if possible, be used for any other purpose. + +Q. 966. What else is to be observed about the preparation for the +administration of the last Sacraments? +A. The further preparation for the administration of the last Sacraments +requires that out of respect for the Sacraments, and in particular for +the presence of Our Lord, everything about the sick-room, the sick +person and even the attendants, should be made as neat and clean as +possible. Especially should the face, hands and feet of the one to be +anointed be thoroughly clean. + +Q. 967. {273} Should we wait until we are in extreme danger before we +receive Extreme Unction? +A. We should not wait until we are in extreme danger before we receive +Extreme Unction, but if possible we should receive it whilst we have the +use of our senses. + +Q. 968. What should we do in case of serious illness if the sick person +will not consent or is afraid to receive the Sacraments, or, at least, +wishes to put off their reception? +A. In case of serious illness, if the sick person will not consent, or +is afraid to receive the Sacraments, or, at least, wishes to put off +their reception, we should send for the priest at once and let him do +what he thinks best in the case, and thus we will free ourselves from +the responsibility of letting a Catholic die without the last +Sacraments. + +Q. 969. {274} Which are the effects of the Sacrament of Extreme Unction? +A. The effects of Extreme Unction are: 1st, To comfort us in the pains +of sickness and to strengthen us against temptations; 2d, To remit +venial sins and to cleanse our soul from the remains of sin; 3d, To +restore us to health, when God sees fit. + +Q. 970. Will Extreme Unction take away mortal sin if the dying person is +no longer able to confess? +A. Extreme Unction will take away mortal sin if the dying person is no +longer able to confess, provided he has the sorrow for his sins that +would be necessary for the worthy reception of the Sacrament of Penance. + +Q. 971. How do we know that this Sacrament, more than any other, was +instituted to benefit the body? +A. We know that this Sacrament more than any other was instituted to +benefit the body (1) From the words of St. James exhorting us to receive +it; (2) It is given when the soul is already purified by the graces of +Penance and Holy Viaticum; (3) One of its chief objects is to restore us +to health if it be for our spiritual good, as most of the prayers said +in giving this Sacrament indicate. + +Q. 972. Since Extreme Unction may restore us to health, should we not be +glad to receive it? +A. Since Extreme Unction may restore us to health, we should be glad to +receive it, and we should not delay its reception till we are so near +death that God could restore us only by a miracle. Again, this +Sacrament, like the others, gives sanctifying and sacramental grace, +which we should be eager to obtain as soon as our sickness is sufficient +to give us the privilege of receiving the last Sacraments. + +Q. 973. {275} What do you mean by the remains of sin? +A. By the remains of sin I mean the inclination to evil and the weakness +of the will which are the result of our sins, and which remain after our +sins have been forgiven. + +Q. 974. {276} How should we receive the Sacrament of Extreme Unction? +A. We should receive the Sacrament of Extreme Unction in the state of +grace, and with lively faith and resignation to the will of God. + +Q. 975. {277} Who is the minister of the Sacrament of Extreme Unction? +A. The priest is the minister of the Sacrament of Extreme Unction. + +Q. 976. What is the final preparation we should make for the reception +of the last Sacraments? +A. The final preparation we should make for the reception of the last +Sacraments consists in an earnest effort to be resigned to God's Holy +Will, to excite ourselves to true sorrow for our sins, to profit by the +graces given us, to keep worldly thoughts from the mind, and to dispose +ourselves as best we can for the worthy reception of the Sacraments and +the blessings of a good death. + +Q. 977. At what time should persons dangerously ill attend to the final +arrangement of their temporal or worldly affairs? +A. Persons dangerously ill should attend to the final arrangement of +their temporal or worldly affairs at the very beginning of their +illness, that these things may not distract them at the hour of death, +and that they may give the last hours of their life entirely to the care +of their soul. + +Q. 978. {278} What is the Sacrament of Holy Orders? +A. Holy Orders is a Sacrament by which bishops, priests, and other +ministers of the Church are ordained and receive the power and grace to +perform their sacred duties. + +Q. 979. Besides bishops and priests, who are the other ministers of the +Church? +A. Besides bishops and priests, the other ministers of the Church are +deacons and sub-deacons, who, while preparing for the priesthood, have +received some of the Holy Orders, but who have not been ordained to the +full powers of the priest. + +Q. 980. Why is this Sacrament called Holy Orders? +A. This Sacrament is called Holy Orders because it is conferred by seven +different grades or steps following one another in fixed order by which +the sacred powers of the priesthood are gradually given to the one +admitted to that holy state. + +Q. 981. What are the grades by which one ascends to the priesthood? +A. The grades by which one ascends to the priesthood are (1) Tonsure, or +the clipping of the hair by the bishop, by which the candidate for +priesthood dedicates himself to the service of the altar; (2) The four +minor orders, Porter, Reader, Exorcist, and Acolyte, by which he is +permitted to perform certain duties that laymen should not perform; (3) +Sub-deaconship, by which he takes upon himself the obligation of leading +a life of perpetual chastity and of saying daily the divine office; (4) +Deaconship, by which he receives power to preach, baptize, and give Holy +Communion. The next step, priesthood, gives him power to offer the Holy +Sacrifice of the Mass and forgive sins. These orders are not all given +at once, but at times fixed by the laws of the Church. + +Q. 982. Are not the different orders separate Sacraments? +A. These different orders are not separate Sacraments. Taken all +together, some are a preparation for the Sacrament and the rest are but +the one Sacrament of Holy Orders; as the roots, trunk and branches form +but one tree. + +Q. 983. What name is given to sub-deaconship, deaconship and priesthood? +A. Sub-deaconship, deaconship and priesthood are called major or greater +orders, because those who receive them are bound for life to the service +of the altar and they cannot return to the service of the world to live +as ordinary laymen. + +Q. 984. What double power does the Church possess and confer on her +pastors? +A. The Church possesses and confers on her pastor, the power of orders +and the power of jurisdiction; that is, the power to administer the +Sacraments and sanctify the faithful, and the power to teach and make +laws that direct the faithful to their spiritual good. A bishop has the +full power of orders and the Pope alone has the full power of +jurisdiction. + +Q. 985. How do the pastors of the Church rank according to authority? +A. The pastors of the Church rank according to authority as follows: (1) +Priests, who govern parishes or congregations in the name of their +bishop; (2) Bishops, who rule over a number of parishes or a diocese; +(3) Archbishops, who have authority over a number of dioceses or a +province; (4) Primates, who have authority over the ecclesiastical or +Church provinces of a nation; (5) Patriarchs, who have authority over a +whole country; and last and highest, the Pope, who rules the Church +throughout the world. + +Q. 986. How do the prelates or higher officers of the Church rank in +dignity? +A. The prelates or higher officers of the Church rank in dignity as they +rank in authority, except that in dignity Cardinals are next to the +Pope, and Vicars Apostolic, Monsignori, and others having titles follow +bishops. Papal delegates and those specially appointed by the Pope rank +according to the powers he has given them. + +Q. 987. Who are Cardinals, what are their duties and how are they +divided? +A. Cardinals are the members of the Supreme Council or Senate of the +Church. Their duties are to advise and aid the Pope in the government of +the Church, and to elect a new Pope when the reigning Pope dies. They +are divided into committees called sacred congregations, each having, +its special work to perform. All these congregations taken together are +called the Sacred College of Cardinals, of which the whole number is +seventy. + +Q. 988. Who is a Monsignor? +A. A Monsignor is a worthy priest upon whom the Pope confers this title +as a mark of esteem. It gives certain privileges and the right to wear +purple like a bishop. + +Q. 989. Who is a Vicar-General? +A. A Vicar-General is one who is appointed by the bishop to aid him in +the government of his diocese. He shares the bishop's power and in the +bishop's absence he acts for the bishop and with his authority. + +Q. 990. Who is an Abbot? +A. An Abbot is one who exercises over a religious community of men +authority similar in many things to that exercised by a bishop over his +diocese. He has also certain privileges usually granted to bishops. + +Q. 991. What is the pallium? +A. The pallium is a white woolen vestment worn by the Pope and sent by +him to patriarchs, primates and archbishops. It is the symbol of the +fullness of pastoral power, and reminds the wearer of the Good Shepherd, +whose example he must follow. + +Q. 992. {279} What is necessary to receive Holy Orders worthily? +A. To receive Holy Orders worthily it is necessary to be in the state of +grace, to have the necessary knowledge and a divine call to this sacred +office. + +Q. 993. What name is given to this divine call and how can we discover +this call? +A. This divine call is named a vocation to the priestly or religious +life. We can discover it in our constant inclination to such a life from +the pure and holy motive of serving God better in it, together with our +fitness for it, or, at least, our ability to prepare for it, also in our +true piety and mastery over our sinful passions and unlawful desires. + +Q. 994. How should we finally determine our vocation? +A. We should finally determine our vocation: (1) By leading a holy life +that we may be more worthy of it; (2) By praying to the Holy Ghost for +light on the subject; (3) By seeking the advice of holy and prudent +persons and above all of our confessor. + +Q. 995. What should parents and guardians bear in mind with regard to +their children's vocations? +A. Parents and guardians should bear in mind with regard to their +children's vocations: (1) That it is their duty to aid their children to +discover their vocation; (2) That it is sinful for them to resist the +Will of God by endeavoring to turn their children from their true +vocation or to prevent them from following it by placing obstacles in +their way, and, worst of all, to urge them to enter a state of life to +which they have not been divinely called; (3) That in giving their +advice they should be guided only by the future good and happiness of +their children and not by any selfish or worldly motive which may lead +to the loss of souls. + +Q. 996. {280} How should Christians look upon the priests of the Church? +A. Christians should look upon the priests of the Church as the +messengers of God and the dispensers of His mysteries. + +Q. 997. How do we know that the priests of the Church are the messengers +of God? +A. We know that the priests of the Church are the messengers of God, +because Christ said to His apostles, and through them to their +successors: "As the Father hath sent Me, I also send you"; that is to +say, to preach the true religion, to administer the Sacraments, to offer +Sacrifice, and to do all manner of good for the salvation of souls. + +Q. 998. When did the priests of the Church receive this threefold power +to preach, to forgive sins and to consecrate bread and wine? +A. The priests of the Church received this three-fold power to preach, +to forgive sins and to consecrate bread and wine, when Christ said to +them, through the apostles: "Go teach all nations"; "Whose sins you +shall forgive they are forgiven," and "Do this for a commemoration of +Me." + +Q. 999. Why should we show great respect to the priests and bishops of +the Church? +A. We should show great respect to the priests and bishops of the +Church: (1) Because they are the representatives of Christ upon earth, +and (2) Because they administer the Sacraments without which we cannot +be saved. Therefore, we should be most careful in what we do, say or +think concerning God's ministers. To show our respect in proportion to +their dignity, we address the priest as Reverend, the bishop as Right +Reverend, the archbishop as Most Reverend, and the Pope as Holy Father. + +Q. 1000. Should we do more than merely respect the ministers of God? +A. We should do more than merely respect the ministers of God. We should +earnestly and frequently pray for them, that they may be enabled to +perform the difficult and important duties of their holy state in a +manner pleasing to God. + +Q. 1001. {281} Who can confer the Sacrament of Holy Orders? +A. Bishops can confer the Sacrament of Holy Orders. + +Q. 1002. How do we know that there is a true priesthood in the Church? +A. We know that there is a true priesthood in the Church: (1) Because in +the Jewish religion, which was only a figure of the Christian religion, +there was a true priesthood established by God; (2) Because Christ +conferred on His apostles and not on all the faithful the power to offer +Sacrifice, distribute the Holy Eucharist and forgive sins. + +Q. 1003. But is there need of a special Sacrament of Holy Orders to +confer these powers? +A. There is need of a special Sacrament of Holy Orders to confer these +powers: (1) Because the priesthood which is to continue the work of the +apostles must be visible in the Church, and it must therefore be +conferred by some visible ceremony or outward sign; (2) because this +outward sign called Holy Orders gives not only power but grace and was +instituted by Christ, Holy Orders must be a Sacrament. + +Q. 1004. Can bishops, priests and other ministers of the Church always +exercise the power they have received in Holy Orders? +A. Bishops, priests and other ministers of the Church cannot exercise +the power they have received in Holy Orders unless authorized and sent +to do so by their lawful superiors. The power can never be taken from +them, but the right to use it may be withdrawn for causes laid down in +the laws of the Church, or for reasons that seem good to those in +authority over them. Any use of sacred power without authority is +sinful, and all who take part in such ceremonies are guilty of sin. + + + +LESSON TWENTY-SIXTH. +ON MATRIMONY. + + +Q. 1005. {282} What is the Sacrament of Matrimony? +A. The Sacrament of Matrimony is the Sacrament which unites a Christian +man and woman in lawful marriage. + +Q. 1006. When are persons lawfully married? +A. Persons are lawfully married when they comply with all the laws of +God and of the Church relating to marriage. To marry unlawfully is a +mortal sin, and it deprives the souls of the grace of the Sacrament. + +Q. 1007. When was marriage first instituted? +A. Marriage was first instituted in the Garden of Eden, when God created +Adam and Eve and made them husband and wife, but it was not then a +Sacrament, for their union did not confer any special grace. + +Q. 1008. When was the contract of marriage raised to the dignity of a +Sacrament? +A. The exact time at which the contract of marriages was raised to the +dignity of a Sacrament is not known, but the fact that it was thus +raised is certain from passages in the New Testament and from the +constant teaching of the Church ever since the time of the apostles. Our +Lord did not merely add grace to the contract, but He made the very +contract a Sacrament, so that Christians cannot make this contract +without receiving the Sacrament. + +Q. 1009. What is the outward sign in the Sacrament of Matrimony, and in +what does the whole essence of the marriage contract consist? +A. The outward sign in the Sacrament of matrimony is the mutual consent +of the persons, expressed by words or signs in accordance with the laws +of the Church. The whole essence of the marriage contract consists in +the surrender by the persons of their bodies to each other and in +declaring by word or sign that they make this surrender and take each +other for husband and wife now and for life. + +Q. 1010. What are the chief ends of the Sacrament of Matrimony? +A. The chief ends of the Sacrament of matrimony are: (1) To enable the +husband and wife to aid each other in securing the salvation of their +souls; (2) To propagate or keep up the existence of the human race by +bringing children into the world to serve God; (3) To prevent sins +against the holy virtue of purity by faithfully obeying the laws of the +marriage state. + +Q. 1011. {283} Can a Christian man and woman be united in lawful +marriage in any other way than by the Sacrament of Matrimony? +A. A Christian man and woman cannot be united in lawful marriage in any +other way than by the Sacrament of Matrimony, because Christ raised +marriage to the dignity of a sacrament. + +Q. 1012. Were, then, all marriages before the coming of Christ unlawful +and invalid? +A. All marriages before the coming of Christ were not unlawful and +invalid. They were both lawful and valid when the persons contracting +them followed the dictates of their conscience and the laws of God as +they knew them; but such marriages were only contracts. Through their +evil inclinations many forgot or neglected the true character of +marriage till Our Lord restored it to its former unity and purity. + +Q. 1013. What do we mean by impediments to marriage? +A. By impediments to marriage we mean certain restrictions, imposed by +the law of God or of the Church, that render the marriage invalid or +unlawful when they are violated in entering into it. These restrictions +regard age, health, relationship, intention, religion and other matters +affecting the good of the Sacrament. + +Q. 1014. Can the Church dispense from or remove these impediments to +marriage? +A. The Church can dispense from or remove the impediments to marriage +that arise from its own laws; but it cannot dispense from impediments +that arise from the laws of God and nature. Every lawmaker can change or +excuse from the laws made by himself or his equals, but he cannot, of +his own authority, change or excuse from laws made by a higher power. + +Q. 1015. What is required that the Church may grant, when it is able, +dispensations from the impediments to marriage or from other laws? +A. That the Church may grant dispensations from the impediments to +marriage or from other laws, there must be a good and urgent reason for +granting such dispensations. The Church does not grant dispensations +without cause and merely to satisfy the wishes of those who ask for +them. + +Q. 1016. Why does the Church sometimes require the persons to whom +dispensations are granted to pay a tax or fee for the privilege? +A. The Church sometimes requires the persons to whom dispensations are +granted to pay a tax or fee for the privilege: (1) That persons on +account of this tax be restrained from asking for dispensations and may +comply with the general laws; (2) That the Church may not have to bear +the expense of supporting an office for granting privileges to a few. + +Q. 1017. What should persons who are about to get married do? +A. Persons who are about to get married should give their pastor timely +notice of their intention, make known to him privately whatever they +suspect might be an impediment to the marriage, and make sure of all +arrangements before inviting their friends. + +Q. 1018. What timely notice of marriage should be given to the priest, +and why? +A. At least three weeks notice of marriage should be given to the +priest, because, according to the laws of the Church, the names of the +persons about to get married must be announced and their intended +marriage published at the principal Mass in their parish for three +successive Sundays. + +Q. 1019. Why are the banns of matrimony published in the Church? +A. The banns of matrimony are published in the Church that any person +who might know of any impediment to the marriage may have an opportunity +to declare it privately to the priest before the marriage takes place +and thus prevent an invalid or unlawful marriage. Persons who know of +such impediments and fail to declare them in due time are guilty of sin. + +Q. 1020. What things in particular should persons arranging for their +marriage make known to the priest? +A. Persons arranging for their marriage should make known to the priest +whether both are Christians and Catholics; whether either has been +solemnly engaged to another person; whether they have ever made any vow +to God with regard to chastity or the like; whether they are related and +in what degree; whether either was ever married to any member of the +other's family and whether either was ever godparent in baptism for the +other. + +Q. 1021. What else must they make known? +A. They must also make known whether either was married before and what +proof can be given of the death of the former husband or wife; whether +they really intend to get married, and do so of their own will; whether +they are of lawful age; whether they are sound in body or suffering from +any deformity that might prevent their marriage, and lastly, whether +they live in the parish in which they ask to be married, and if so, how +long they have lived in it. + +Q. 1022. What is particularly necessary that persons may do their duty +in the marriage state? +A. That persons may do their duty in the marriage state, it is +particularly necessary that they should be well instructed, before +entering it, in the truths and duties of their religion for how will +they teach their children these things if they are ignorant of them +themselves? + +Q. 1023. {284} Can the bond of Christian marriage be dissolved by any +human power? +A. The bond of Christian marriage cannot be dissolved by any human +power. + +Q. 1024. Does not a divorce granted by courts of justice break the bond +of marriage? +A. Divorce granted by courts of justice or by any human power does not +break the bond of marriage, and one who makes use of such a divorce to +marry again while the former husband or wife lives commits a sacrilege +and lives in the sin of adultery. A civil divorce may give a sufficient +reason for the persons to live apart and it may determine their rights +with regard to support, the control of the children and other temporal +things, but it has no effect whatever upon the bond and spiritual nature +of the Sacrament. + +Q. 1025. Does not the Church sometimes allow husband and wife to +separate and live apart? +A. The Church sometimes, for very good reasons, does allow husband and +wife to separate and live apart; but that is not dissolving the bond of +marriage, or divorce as it is called, for though separated they are +still husband and wife, and neither can marry again till the other dies. + +Q. 1026. Has not the Church sometimes allowed Catholics once married to +separate and marry again? +A. The Church has never allowed Catholics once really married to +separate and marry again, but it has sometimes declared persons +apparently married free to marry again, because their first marriage was +null; that is, no marriage on account of some impediment not discovered +till after the ceremony. + +Q. 1027. What evils follow divorce so commonly claimed by those outside +the true Church and granted by civil authority? +A. The evils that follow divorce so commonly claimed by those outside +the true Church and granted by civil authority are very many; but +chiefly (1) A disregard for the sacred character of the Sacrament and +for the spiritual welfare of the children; (2) The loss of the true idea +of home and family followed by bad morals and sinful living. + +Q. 1028. {285} Which are the effects of the Sacrament of Matrimony? +A. The effects of the Sacrament of Matrimony are 1st, To sanctify the +love of husband and wife; 2nd, To give them grace to bear with each +other's weaknesses; 3d, To enable them to bring up their children in the +fear and love of God. + +Q. 1029. What do we mean by bearing with each other's weaknesses? +A. By bearing with each other's weaknesses we mean that the husband and +wife must be patient with each other's faults, bad habits or +dispositions, pardon them easily, and aid each other in overcoming them. + +Q. 1030. How are parents specially fitted to bring up their children in +the fear and love of God? +A. Parents are specially fitted to bring up their children in the fear +and love of God (1) By the special grace they receive to advise and +direct their children and to warn them against evil; (2) By the +experience they have acquired in passing through life from childhood to +the position of parents. Children should, therefore, conscientiously +seek and accept the direction of good parents. + +Q. 1031. {286} To receive the Sacrament of Matrimony worthily is it +necessary to be in the state of grace? +A. To receive the Sacrament of Matrimony worthily it is necessary to be +in the state of grace, and it is necessary also to comply with the laws +of the Church. + +Q. 1032. With what laws of the Church are we bound to comply in +receiving the Sacrament of Matrimony? +A. In receiving the Sacrament of matrimony we are bound to comply with +whatever laws of the Church concern Matrimony; such as laws forbidding +solemn marriage in Lent and Advent; or marriage with relatives or with +persons of a different religion, and in general all laws that refer to +any impediment to marriage. + +Q. 1033. In how many ways may persons be related? +A. Persons may be related in four ways. When they are related by blood +their relationship is called consanguinity; when they are related by +marriage it is called affinity; when they are related by being +god-parents in Baptism or Confirmation, it is called spiritual affinity; +when they are related by adoption, it is called legal affinity. + +Q. 1034. {287} Who has the right to make laws concerning the Sacrament +of marriage? +A. The Church alone has the right to make laws concerning the Sacrament +of marriage, though the state also has the right to make laws concerning +the civil effects of the marriage contract. + +Q. 1035. What do we mean by laws concerning the civil effects of the +marriage contract? +A. By laws concerning the civil effects of the marriage contract we mean +laws with regard to the property or debts of the husband and wife, the +inheritance of their children, or whatever pertains to their temporal +affairs. All persons are bound to obey the laws of their country when +these laws are not opposed to the laws of God. + +Q. 1036. {288} Does the Church forbid the marriage of Catholics with +persons who have a different religion or no religion at all? +A. The Church does forbid the marriage of Catholics with persons who +have a different religion or no religion at all. + +Q. 1037. {289} Why does the Church forbid the marriage of Catholics with +persons who have a different religion or no religion at all? +A. The Church forbids the marriage of Catholics with persons who have a +different religion, or no religion at all, because such marriages +generally lead to indifference, loss of faith, and to the neglect of the +religious education of the children. + +Q. 1038. What are the marriages of Catholics with persons of a different +religion called, and when does the Church permit them by dispensation? +A. The marriages of Catholics with persons of a different religion are +called mixed marriages. The Church permits them by dispensation only +under certain conditions and for urgent reasons; chiefly to prevent a +greater evil. + +Q. 1039. What are the conditions upon which the Church will permit a +Catholic to marry one who is not a Catholic? +A. The conditions upon which the Church will permit a Catholic to marry +one who is not a Catholic are: (1) That the Catholic be allowed the free +exercise of his or her religion; (2) that the Catholic shall try by +teaching and good example to lead the one who is not a Catholic to +embrace the true faith; (3) that all the children born of the marriage +shall be brought up in the Catholic religion. The marriage ceremony must +not be repeated before a heretical minister. Without these promises, the +Church will not consent to a mixed marriage, and if the Church does not +consent the marriage is unlawful. + +Q. 1040. What penalty does the Church impose on Catholics who marry +before a Protestant minister? +A. Catholics who marry before a Protestant minister incur +excommunication; that is, a censure of the Church or spiritual penalty +which prevents them from receiving the Sacrament of Penance till the +priest who hears their confession gets special faculties or permission +from the bishop; because by such a marriage they make profession of a +false religion in acknowledging as a priest one who has neither sacred +power nor authority. + +Q. 1041. How does the Church show its displeasure at mixed marriages? +A. The Church shows its displeasure at mixed marriages by the coldness +with which it sanctions them, prohibiting all religious ceremony at them +by forbidding the priest to use any sacred vestments, holy water or +blessing of the ring at such marriages; by prohibiting them also from +taking place in the Church or even in the sacristy. On the other hand, +the Church shows its joy and approval at a true Catholic marriage by the +Nuptial Mass and solemn ceremonies. + +Q. 1042. Why should Catholics avoid mixed marriages? +A. Catholics should avoid mixed marriages (1) Because they are +displeasing to the Church and cannot bring with them the full measure of +God's grace and blessing; (2) because the children should have the good +example of both parents in the practice of their religion; (3) because +such marriages give rise to frequent disputes on religious questions +between husband and wife and between their relatives; (4) because the +one not a Catholic, disregarding the sacred character of the Sacrament, +may claim a divorce and marry again, leaving the Catholic married and +abandoned. + +Q. 1043. Does the Church seek to make converts by its laws concerning +mixed marriages? +A. The Church does not seek to make converts by its laws concerning +mixed marriages, but seeks only to keep its children from losing their +faith and becoming perverts by constant company with persons not +Catholics. The Church does not wish persons to become Catholics merely +for the sake of marrying Catholics. Such conversions are, as a rule, not +sincere, do no good, but rather make such converts hypocrites and guilty +of greater sins, especially sins of sacrilege. + +Q. 1044. {290} Why do many marriages prove unhappy? +A. Many marriages prove unhappy because they are entered into hastily +and without worthy motives. + +Q. 1045. When are marriages entered into hastily? +A. Marriages are entered into hastily when persons do not sufficiently +consider and investigate the character, habits and dispositions of the +one they intend to marry. It is wise to look for lasting qualities and +solid virtues in a life-long companion and not to be carried away with +characteristics that please only for a time. + +Q. 1046. When are motives for marriage worthy? +A. Motives for marriage are worthy when persons enter it for the sake of +doing God's will and fulfilling the end for which He instituted the +Sacrament. Whatever is opposed to the true object of the Sacrament and +the sanctification of the husband and wife must be an unworthy motive. + +Q. 1047. {291} How should Christians prepare for a holy and happy +marriage? +A. Christians should prepare for a holy and happy marriage by receiving +the Sacraments of Penance and Holy Eucharist; by begging God to grant +them a pure intention and to direct their choice; and by seeking the +advice of their parents and the blessing of their pastors. + +Q. 1048. How may parents be guilty of great injustice to their children +in case of marriage? +A. Parents may be guilty of great injustice to their children in case of +marriage by seeking the gratification of their own aims and desires, +rather than the good of their children, and thus for selfish and +unreasonable motives forcing their children to marry persons they +dislike or preventing them from marrying the persons chosen by the +dictates of their conscience, or compelling them to marry when they have +no vocation for such a life or no true knowledge of its obligations. + +Q. 1049. May persons receive the Sacrament of Matrimony more than once? +A. Persons may receive the sacrament of Matrimony more than once, +provided they are certain of the death of the former husband or wife and +comply with the laws of the Church. + +Q. 1050. Where and at what time of the day should Catholics be married? +A. Catholics should be married before the altar in the Church. They +should be married in the morning, and with a Nuptial Mass if possible. + +Q. 1051. What must never be forgotten by those who attend a marriage +ceremony in the Church? +A. They who attend a marriage ceremony in the Church must never forget +the presence of the Blessed Sacrament, and that all laughing, talking, +or irreverence is forbidden then as at other times. Women must never +enter into the presence of the Blessed Sacrament with uncovered heads, +and their dress must be in keeping with the strict modesty that Our +Lord's presence demands, no matter what worldly vanity or social manners +may require. + + + +LESSON TWENTY-SEVENTH. +ON THE SACRAMENTALS. + + +Q. 1052. {292} What is a sacramental? +A. A sacramental is anything set apart or blessed by the Church to +excite good thoughts and to increase devotion, and through these +movements of the heart to remit venial sin. + +Q. 1053. How do the Sacramentals excite good thoughts and increase +devotion? +A. The Sacramentals excite good thoughts by recalling to our minds some +special reason for doing good and avoiding evil; especially by reminding +us of some holy person, event or thing through which blessings have come +to us. They increase devotion by fixing our minds on particular virtues +and by helping us to understand and desire them. + +Q. 1054. Do the Sacramentals of themselves remit venial sins? +A. The Sacramentals of themselves do not remit venial sins, but they +move us to truer devotion, to greater love for God and greater sorrow +for our sins, and this devotion, love and sorrow bring us grace, and the +grace remits venial sins. + +Q. 1055. Why does the Church use Sacramentals? +A. The Church uses Sacramentals to teach the faithful of every class the +truths of religion, which they may learn as well by their sight as by +their hearing; for God wishes us to learn His laws by every possible +means, by every power of soul and body. + +Q. 1056. Show by an example how Sacramentals aid the ignorant in +learning the truths of faith. +A. Sacramentals aid the ignorant in learning the truths of faith as +children learn from pictures before they are able to read. Thus one who +cannot read the account of Our Lord's passion may learn it from the +Stations of the Cross, and one who kneels before a crucifix and looks on +the bleeding head, pierced hands and wounded side, is better able to +understand Christ's sufferings than one without a crucifix before him. + +Q. 1057. What are the Stations or Way of the Cross? +A. The Stations or Way of the Cross is a devotion instituted by the +Church to aid us in meditating on Christ's passion and death. Fourteen +crosses or stations, each with a picture of some scene in the passion, +are arranged at distances apart. By passing from one station to another +and praying before each while we meditate upon the scene it represents, +we make the Way of the Cross in memory of Christ's painful journey +during His passion, and we gain the indulgence granted for this pious +exercise. + +Q. 1058. Are prayers and ceremonies of the Church also Sacramentals? +A. Prayers and ceremonies of the Church are also Sacramentals because +they excite good thoughts and increase devotion. Whatever the Church +dedicates to a pious use or devotes to the worship of God may be called +a Sacramental. + +Q. 1059. On what ground does the Church make use of ceremonies? +A. The Church makes use of ceremonies (1) After the example of the Old +Law, in which God described and commanded ceremonies; (2) after the +example of Our Lord, who rubbed clay on the eyes of the blind to whom He +wished to restore sight, though He might have performed the miracle +without any external act; (3) on the authority of the Church itself, to +whom Christ gave power to do whatever was necessary for the instruction +of all men; (4) to add solemnity to religious acts. + +Q. 1060. How may persons sin in using Sacramentals? +A. Persons may sin in using Sacramentals by using them in a way or for a +purpose prohibited by the Church; also by believing that the use of +Sacramentals will save us in spite of our sinful lives. We must remember +that Sacramentals can aid us only through the blessing the Church gives +them and through the good dispositions they excite in us. They have, +therefore, no power in themselves, and to put too much confidence in +their use leads to superstition. + +Q. 1061. {293} What is the difference between the Sacraments and the +sacramentals? +A. The difference between the Sacraments and the sacramentals is: 1st. +The Sacraments were instituted by Jesus Christ and the sacramentals were +instituted by the Church; 2d. The Sacraments give grace of themselves +when we place no obstacle in the way; the sacramentals excite in us +pious dispositions, by means of which we may obtain grace. + +Q. 1062. May the Church increase or diminish the number of Sacraments +and Sacramentals? +A. The Church can never increase nor diminish the number of Sacraments, +for as Christ Himself instituted them, He alone has power to change +their number; but the Church may increase or diminish the number of the +Sacramentals as the devotion of its people or the circumstances of the +time and place require, for since the Church instituted them they must +depend entirely upon its laws. + +Q. 1063. {294} Which is the chief sacramental used in the Church? +A. The chief sacramental used in the Church is the sign of the cross. + +Q. 1064. {295} How do we make the sign of the cross? +A. We make the sign of the cross by putting the right hand to the +forehead, then on the breast, and then to the left and right shoulders, +saying, "In the name of the Father, and of the Son, and of the Holy +Ghost, Amen." + +Q. 1065. What is a common fault with many in blessing themselves? +A. A common fault with many in blessing themselves is to make a hurried +motion with the hand which is in no way a sign of the cross. They +perform this act of devotion without thought or intention, forgetting +that the Church grants an indulgence to all who bless themselves +properly while they have sorrow for their sins. + +Q. 1066. {296} Why do we make the sign of the cross? +A. We make the sign of the cross to show that we are Christians and to +profess our belief in the chief mysteries of our religion. + +Q. 1067. {297} How is the sign of the cross a profession of faith in the +chief mysteries of our religion? +A. The sign of the cross is a profession of faith in the chief mysteries +of our religion because it expresses the mysteries of the Unity and +Trinity of God and of the Incarnation and death of our Lord. + +Q. 1068. {298} How does the sign of the cross express the mystery of the +Unity and Trinity of God? +A. The words, "In the name," express the Unity of God; the words that +follow, "of the Father, and of the Son, and of the Holy Ghost," express +the mystery of the Trinity. + +Q. 1069. {299} How does the sign of the cross express the mystery of the +Incarnation and death of our Lord? +A. The sign of the cross expresses the mystery of the Incarnation by +reminding us that the Son of God, having become man, suffered death on +the cross. + +Q. 1070. {300} What other sacramental is in very frequent use? +A. Another sacramental in very frequent use is holy water. + +Q. 1071. {301} What is holy water? +A. Holy water is water blessed by the priest with solemn prayer to beg +God's blessing on those who use it, and protection from the powers of +darkness. + +Q. 1072. How does the water blessed on Holy Saturday, or Easter Water, +as it is called, differ from the holy water blessed at other times? +A. The water blessed on Holy Saturday, or Easter Water, as it is called, +differs from the holy water blessed at other times in this, that the +Easter water is blessed with greater solemnity, the paschal candle, +which represents Our Lord risen from the dead, having been dipped into +it with a special prayer. + +Q. 1073. Is water ever blessed in honor of certain saints? +A. Water is sometimes blessed in honor of certain saints and for special +purposes. The form of prayer to be used in such blessings is found in +the Roman Ritual--the book containing prayers and ceremonies for the +administration of the Sacraments and of blessings authorized by the +Church. + +Q. 1074. {302} Are there other sacramentals besides the sign of the +cross and holy water? +A. Beside the sign of the cross and holy water there are many other +sacramentals, such as blessed candles, ashes, palms, crucifixes, images +of the Blessed Virgin and of the saints, rosaries, and scapulars. + +Q. 1075. When are candles blessed in the Church and why are they used? +A. Candles are blessed in the Church on the feast of the Purification of +the Blessed Virgin--February 2nd. They are used chiefly to illuminate +and ornament our altars, as a mark of reverence for the presence of Our +Lord and of joy at His coming. + +Q. 1076. What praiseworthy custom is now in use in many places? +A. A praiseworthy custom now in use in many places is the offering by +the faithful on the feast of the Purification of candles for the use of +the altar during the year. It is pleasing to think we have candles +burning in our name on the altar of God, and if the Jewish people yearly +made offerings to their temple, faithful Christians should not neglect +their altars and churches where God Himself dwells. + +Q. 1077. When are ashes blessed in the Church and why are they used? +A. Ashes are blessed in the Church on Ash Wednesday. They are used to +keep us in mind of our humble origin, and of how the body of Adam, our +forefather, was formed out of the slime or clay of the earth; also to +remind us of death, when our bodies will return to dust, and of the +necessity of doing penance for our sins. These ashes are obtained by +burning the blessed palms of the previous year. + +Q. 1078. When are palms blessed and of what do they remind us? +A. Palms are blessed on Palm Sunday. They remind us of Our Lord's +triumphal entry into Jerusalem, when the people, wishing to honor Him +and make Him king, strewed palm branches and even their own garments in +His path, singing: Hosanna to the Son of David. + +Q. 1079. What is the difference between a cross and a crucifix? +A. A cross has no figure on it and a crucifix has a figure of Our Lord. +The word crucifix means fixed or nailed to the cross. + +Q. 1080. What is the Rosary? +A. The Rosary is a form of prayer in which we say a certain number of +Our Fathers and Hail Marys, meditating or thinking for a short time +before each decade; that is, before each Our Father and ten Hail Marys, +on some particular event in the life of Our Lord. These events are +called mysteries of the Rosary. The string of beads on which these +prayers are said is also called a Rosary. The ordinary beads are of five +decades, or one-third of the whole Rosary. + +Q. 1081. Who taught the use of the Rosary in its present form? +A. St. Dominic taught the use of the Rosary in its present form. By it +he instructed his hearers in the chief truths of our holy religion and +converted many to the true faith. + +Q. 1082. How do we say the Rosary, or beads? +A. To say the Rosary or beads we bless ourselves with the cross, then +say the Apostles' Creed and the Our Father on the first large bead, then +the Hail Mary on each of the three small beads, and then Glory be to the +Father, &c. Then we mention or think of the first mystery we wish to +honor, and say an Our Father on the large bead and a Hail Mary on each +small bead of the ten that follow. At the end of every decade, or ten +Hail Marys, we say "Glory be to the Father;" &c. Then we mention the +next mystery and do as before, and so on to the end. + +Q. 1083. How many mysteries of the Rosary are there? +A. There are fifteen mysteries of the Rosary arranged in the order in +which these events occurred in the life of Our Lord, and divided into +five joyful, five sorrowful, and five glorious mysteries. + +Q. 1084. Say the five joyful mysteries of the Rosary. +A. The five joyful mysteries of the Rosary are: (1) The +Annunciation--the Angel Gabriel telling the Blessed Virgin that she is +to be the Mother of God; (2) the Visitation--the Blessed Virgin goes to +visit her cousin, St. Elizabeth, the mother of St. John the Baptist; (3) +the Nativity, or birth, of Our Lord; (4) the Presentation of the Child +Jesus in the temple--His parents offered Him to God; (5) the finding of +the Child Jesus in the temple--His parents had lost Him in Jerusalem for +three days. + +Q. 1085. Say the five sorrowful mysteries of the Rosary. +A. The five sorrowful mysteries of the Rosary are: (1) The Agony in the +Garden--Our Lord was in dreadful anguish and bathed in a bloody sweat; +(2) the Scourging at the Pillar--Christ was stripped of His garments and +lashed in a cruel manner; (3) the Crowning with Thorns--He was mocked as +a king by heartless men; (4) the Carriage of the Cross--from the place +He was condemned to Calvary, the place of Crucifixion; (5) the +Crucifixion--He was nailed to the cross amid the jeers and blasphemies +of His enemies. + +Q. 1086. Say the five glorious mysteries of the Rosary. +A. The five glorious mysteries of the Rosary are: (1) The Resurrection +of Our Lord; (2) the Ascension of Our Lord; (3) The Coming of the Holy +Ghost upon the Apostles; (4) the Assumption of the Blessed Virgin--after +death she was taken body and soul into heaven; (5) the Coronation of the +Blessed Virgin--on entering heaven she was made queen of all the Angels +and Saints and placed in dignity next to her Divine Son, Our Blessed +Lord. + +Q. 1087. On what days, according to the pious custom of the faithful, +are the different mysteries of the Rosary usually said? +A. According to the pious custom of the faithful, the different +mysteries of the Rosary are usually said on the following days, namely: +the joyful on Mondays and Thursdays, the sorrowful on Tuesdays and +Fridays, and the glorious on Sundays, Wednesdays and Saturdays. + +Q. 1088. What do the letters I.N.R.I. over the crucifix mean? +A. The letters I.N.R.I. over the crucifix are the first letters of four +Latin words that mean Jesus of Nazareth, King of the Jews. Our Lord did +say He was king of the Jews, but He also said that He was not their +temporal or earthly king, but their spiritual and heavenly king. + +Q. 1089. To what may we attribute the desire of the Jews to put Christ +to death? +A. We may attribute the desire of the Jews to put Christ to death to the +jealously, hatred and ill-will of their priests and the Pharisees, whose +faults He rebuked and whose hypocrisy He exposed. By their slanders and +lies they induced the people to follow them in demanding Our Lord's +crucifixion. + +Q. 1090. With whom did the Blessed Virgin live after the death of Our +Lord? +A. After the death of Our Lord the Blessed Virgin lived for about eleven +years with the Apostle St. John the Evangelist, called also the Beloved +Disciple. He wrote one of the four Gospels, three Epistles, and the +Apocalypse, or Book of Revelations--the last book of the Bible. He lived +to the age of a hundred years or more and died last of all the apostles. + +Q. 1091. What do we mean by the Assumption of the Blessed Virgin, and +why do we believe in it? +A. By the Assumption of the Blessed Virgin we mean that her body was +taken up into heaven after her death. We believe in it: (1) Because the +Church cannot teach error, and yet from an early age the Church has +celebrated the Feast of the Assumption; (2) because no one ever claimed +to have a relic of our Blessed Mother's body, and surely the apostles, +who knew and loved her, would have secured some relic had her body +remained upon earth. + +Q. 1092. What do the letters I.H.S. on an altar or sacred things mean? +A. The letters I.H.S. on an altar or sacred things mean the name Jesus; +for it is in that way the Holy Name is written in the Greek language +when some of the letters are left out. + +Q. 1093. What is the scapular, and why is it worn? +A. The scapular is a long, broad piece of woolen cloth forming a part of +the religious dress of monks, priests and sisters of some religious +orders. It is worn over the shoulders and extends from the shoulders to +the feet. The small scapular made in imitation of it, and consisting of +two small pieces of cloth fastened together by strings, is worn by the +faithful as a promise or proof of their willingness to practice some +particular devotion, indicated by the kind of scapular they wear. + +Q. 1094. How many kinds of scapulars are there in use among the +faithful? +A. Among the faithful there are many kinds of scapulars in use, such as +the brown scapular or scapular of Mount Carmel worn in honor of Our +Lord's passion; the white, in honor of the Holy Trinity; the blue, in +honor of the Immaculate Conception; and the black, in honor of the seven +dolors of the Blessed Virgin. When these are joined together and worn as +one they are called the five scapulars. The brown scapular is best known +and entitles its wearer to the greatest privileges and indulgences. + +Q. 1095. What are the seven dolors of the Blessed Virgin? +A. The seven dolors of the Blessed Virgin are the chief sorrowful events +in the life of Our Blessed Lady. They are (1) The Circumcision of Our +Lord--when she saw His blood shed for the first time; (2) her flight +into Egypt--to save the life of the Infant Jesus, when Herod sought to +kill Him; (3) the three days she lost her Son in Jerusalem; (4) when she +saw Him carrying the cross; (5) when she saw Him die; (6) when His dead +body was taken down from the cross; (7) when it was laid in the +sepulchre or tomb. + +Q. 1096. What are the seven dolor beads, and how do we say them? +A. Seven dolor beads are beads constructed with seven medals, each +bearing a representation of one of the seven dolors, and seven beads +between each medal and the next. At each medal we meditate on the proper +dolor and the say a Hail Mary on each of the bead following it. + +Q. 1097. What is an Agnus Dei? +A. An Agnus Dei is a small piece of beeswax stamped with the image of a +lamb and cross. It is solemnly blessed by the Pope with special prayers +for those who carry it about their person in honor of Our Blessed +Redeemer, whom we call the Lamb of God, Who taketh away the sins of the +world. The wax is usually covered with silk or some fine material. + + + +LESSON TWENTY-EIGHTH. +ON PRAYER. + + +Q. 1098. {303} Is there any other means of obtaining God's grace than +the Sacraments? +A. There is another means of obtaining God's grace, and it is prayer. + +Q. 1099. {304} What is prayer? +A. Prayer is the lifting up of our minds and hearts to God, to adore +Him, to thank Him for His benefits, to ask His forgiveness, and to beg +of Him all the graces we need whether for soul or body. + +Q. 1100. How many kinds of prayer are there? +A. There are two kinds of prayer: (1) Mental prayer, called meditation, +in which we spend the time thinking of God or of one or more of the +truths He has revealed, that by these thoughts we may be persuaded to +lead holier lives; (2) vocal prayer, in which we express these pious +thoughts in words. + +Q. 1101. Why is mental prayer most useful to us? +A. Mental prayer is most useful to us because it compels us, while we +are engaged in it, to keep our attention fixed on God and His holy laws +and to keep our hearts and minds lifted up to Him. + +Q. 1102. How can we make a meditation? +A. We can make a meditation (1) By remembering that we are in the +presence of God; (2) by asking the Holy Ghost to give us grace to +benefit by the meditation; (3) by reflecting seriously on some sacred +truth regarding our salvation; (4) by drawing some good resolution from +the thoughts we have had; and (5) by thanking God for the knowledge and +grace bestowed on us through the meditation. + +Q. 1103. Where may we find subjects or points for meditation? +A. We may find the subjects or points for meditation in the words of the +Our Father, Hail Mary or Apostles' Creed; also in the questions and +answers of our Catechism, in the Holy Bible, and in books of meditation. + +Q. 1104. {305} Is prayer necessary to salvation? +A. Prayer is necessary to salvation, and without it no one having the +use of reason can be saved. + +Q. 1105. {306} At what particular times should we pray? +A. We should pray particularly on Sundays and holy days, every morning +and night, in all dangers, temptations, and afflictions. + +Q. 1106. {307} How should we pray? +A. We should pray: 1st. With attention; 2d. With a sense of our own +helplessness and dependence upon God; 3d. With a great desire for the +graces we beg of God; 4th. With trust in God's goodness; 5th. With +perseverance. + +Q. 1107. What should our attention at prayer be? +A. Our attention at prayer should be threefold, namely, attention to the +words, that we may say them correctly and distinctly; attention to their +meaning, if we understand it, and attention to God, to whom the words +are addressed. + +Q. 1108. What should be the position of the body when we pray? +A. At prayer the most becoming position of the body is kneeling upright, +but whether we pray kneeling, standing or sitting, the position of the +body should always be one indicating reverence, respect and devotion. We +may pray even lying down or walking, for Our Lord Himself says we should +pray at all times. + +Q. 1109. What should we do that we may pray well? +A. That we may pray well we should make a preparation before prayer: (1) +By calling to mind the dignity of God, to whom we are about to speak, +and our own unworthiness to appear in His presence; (2) by fixing upon +the precise grace or blessing for which we intend to ask; (3) by +remembering God's power and willingness to give if we truly need and +earnestly, humbly and confidently ask. + +Q. 1110. Why does God not always grant our prayers? +A. God does not always grant our prayers for these and other reasons: +(1) Because we may not pray in the proper manner; (2) that we may learn +our dependence on Him, prove our confidence in Him, and merit rewards by +our patience and perseverance in prayer. Prudent persons do not grant +every request; why, then, should God do so? + +Q. 1111. What assurance have we that God always hears and rewards our +prayers, though He may not grant what we ask? +A. We have the assurance of Our Lord Himself that God always hears and +rewards our prayers, though He may not grant what we ask; for Christ +said: "Ask and it shall be given you," and "if you ask the Father +anything in My name, He will give it to you." + +Q. 1112. {308} Which are the prayers most recommended to us? +A. The prayers most recommended to us are the Lord's Prayer, the Hail +Mary, the Apostles' Creed, the Confiteor, and the Acts of Faith, Hope, +Love, and Contrition. + +Q. 1113. {309} Are prayers said with distractions of any avail? +A. Prayers said with wilful distraction are of no avail. + +Q. 1114. Why are prayers said with wilful distraction of no avail? +A. Prayers said with wilful distraction are of no avail because they are +mere words, such as a machine might utter, and since there is no lifting +up of the mind or heart with them they cannot be prayer. + +Q. 1115. Do, then, the distractions which we often have at prayer +deprive our prayers of all merit? +A. The distractions which we often have at prayer do not deprive our +prayers of all merit, because they are not wilful when we try to keep +them away, for God rewards our good intentions and the efforts we make +to pray well. + +Q. 1116. What, then, is a distraction? +A. A distraction is any thought that, during prayer, enters our mind to +turn our thoughts and hearts from God and from the sacred duty we are +performing. + +Q. 1117. What are the fruits of prayer? +A. The fruits of prayer are: It strengthens our faith, nourishes our +hope, increases our love for God, keeps us humble, merits grace and +atones for sin. + +Q. 1118. Why should we pray when God knows our needs? +A. We pray not to remind God or tell Him of what we need, but to +acknowledge that He is the Supreme Giver, to adore and worship Him by +showing our entire dependence upon Him for every gift to soul or body. + +Q. 1119. What little prayers may we say even at work? +A. Even at work we may say little aspirations such as "My God, pardon my +sins; Blessed be the Holy Name of Jesus; Holy Spirit, enlighten me; Holy +Mary, pray for me," &c. + +Q. 1120. Did Our Lord Himself pray, and why? +A. Our Lord Himself very frequently prayed, often spending the whole +night in prayer. He prayed before every important action, not that He +needed to pray, but to set us an example of how and when we should pray. + +Q. 1121. Why does the Church conclude most of its prayers with the words +"through Jesus Christ Our Lord"? +A. The Church concludes most of its prayers with the words "through +Jesus Christ Our Lord" because it is only through His merits that we can +obtain grace, and because "there is no other name given to men whereby +we must be saved." + +Q. 1122. Was any special promise made in favor of the united prayers of +two or more persons? +A. A special promise was made in favor of the united prayers of two or +more persons when Our Lord said: "Where there are two or three gathered +together in My name, there am I in the midst of them." Therefore, the +united prayers of a congregation, sodality or family, and, above all, +the public prayers of the whole Church, have great influence with God. +We should join in public prayers out of true devotion, and not from +habit, or, worse, to display our piety. + +Q. 1123. What is the most suitable place for prayer? +A. The most suitable place for prayer is in the Church--the house of +prayer--made holy by special blessings and, above all, by the Real +Presence of Jesus dwelling in the Tabernacle. Still, Our Lord exhorts us +to pray also in secret, for His Father, who seeth in secret, will repay +us. + +Q. 1124. For what should we pray? +A. We should pray (1) For ourselves, for the blessings of soul and body +that we may be devoted servants of God; (2) for the Church, for all +spiritual and temporal wants, that the true faith may be everywhere +known and professed; (3) for our relatives, friends and benefactors, +particularly for those we may in any way have injured; (4) for all men, +for the protection of the good and conversion of the wicked, that virtue +may flourish and vice disappear; (5) for our spiritual rulers, the Pope, +our bishops, priests and religious communities, that they may faithfully +perform their sacred duties; (6) for our country and temporal rulers, +that they may use their power for the good of their subjects and for the +honor and glory of God. + + + +LESSON TWENTY-NINTH. +ON THE COMMANDMENTS OF GOD. + + +Q. 1125. {310} Is it enough to belong to God's Church in order to be +saved? +A. It is not enough to belong to the Church in order to be saved, but we +must also keep the Commandments of God and of the Church. + +Q. 1126. Are not the commandments of the Church also commandments of +God? +A. The commandments of the Church are also commandments of God, for they +are made by His authority and under the guidance of the Holy Ghost; +nevertheless, the Church can change or abolish its own commandments, +while it cannot change or abolish the commandments given directly by God +Himself. + +Q. 1127. {311} Which are the Commandments that contain the whole law of +God? +A. The Commandments which contain the whole law of God are these two: +1st. Thou shalt love the Lord thy God with thy whole heart, with thy +whole soul, with thy whole strength, and with thy whole mind; 2. Thou +shalt love thy neighbor as thyself. + +Q. 1128. {312} Why do these two Commandments of the love of God and of +our neighbor contain the whole law of God? +A. These two Commandments of the love of God and of our neighbor contain +the whole law of God because all the other Commandments are given either +to help us to keep these two, or to direct us how to shun what is +opposed to them. + +Q. 1129. Explain further how the two commandments of the love of God and +of our neighbor contain the teaching of the whole ten commandments. +A. The two commandments of the love of God and of our neighbor contain +the teaching of the whole ten commandments because the first three of +the ten commandments refer to God and oblige us to worship Him alone, +respect His name and serve Him as He wills, and these things we will do +if we love Him; secondly, the last seven of the ten commandments refer +to our neighbor and forbid us to injure him in body, soul, goods or +reputation, and if we love him we will do him no injury in any of these, +but, on the contrary, aid him as far as we can. + +Q. 1130. {313} Which are the Commandments of God? +A. The Commandments of God are these ten: + + 1. I am the Lord thy God, who brought thee out of the land of Egypt, + out of the house of bondage. Thou shalt not have strange gods before + me. Thou shalt not make to thyself a graven thing, nor the likeness + of any thing that is in heaven above, or in the earth beneath, nor + of those things that are in the waters under the earth. Thou shalt + not adore them, nor serve them. + 2. Thou shalt not take the name of the Lord thy God in vain. + 3. Remember thou keep holy the Sabbath day. + 4. Honor thy father and thy mother. + 5. Thou shalt not kill. + 6. Thou shalt not commit adultery. + 7. Thou shalt not steal. + 8. Thou shalt not bear false witness against thy neighbor. + 9. Thou shalt not covet thy neighbor's wife. +10. Thou shalt not covet thy neighbor's goods. + +Q. 1131. What does the first commandment mean by a "graven thing" or +"the likeness of anything" in heaven, in the earth or in the waters? +A. The first commandment means by a "graven thing" or "the likeness of +anything" in heaven, in the earth or in the waters, the statue, picture +or image of any creature in heaven or of any animal on land or in water +intended for an idol and to be worshipped as a god. + +Q. 1132. {314} Who gave the Ten Commandments? +A. God Himself gave the Ten Commandments to Moses on Mount Sinai, and +Christ our Lord confirmed them. + +Q. 1133. How and when were the Commandments given to Moses? +A. The Commandments, written on two tables of stone, were given to Moses +in the midst of fire and smoke, thunder and lightning, from which God +spoke to him on the mountain, about fifty days after the Israelites were +delivered from the bondage of Egypt and while they were on their journey +through the desert to the Promised Land. + +Q. 1134. What do we mean when we say Christ confirmed the Commandments? +A. When we say Christ confirmed the Commandments we mean that He +strongly approved them, and gave us by His teaching a fuller and clearer +knowledge of their meaning and importance. + +Q. 1135. Was anyone obliged to keep the Commandments before they were +given to Moses? +A. All persons, from the beginning of the world, were obliged to keep +the Commandments, for it was always sinful to blaspheme God, murder, +steal or violate any of the Commandments, though they were not written +till the time of Moses. + +Q. 1136. How many kinds of laws had the Jews before the coming of Our +Lord? +A. Before the coming of Our Lord the Jews had three kinds of laws: (1) +Civil laws, regulating the affairs of their nation; (2) ceremonial laws, +governing their worship in the temple; (3) moral laws, guiding their +religious belief and actions. + +Q. 1137. To which of these laws did the Ten Commandments belong? +A. The Ten Commandments belong to the moral law, because they are a +compendium or short account of what we must do in order to save our +souls; just as the Apostles' Creed is a compendium of what we must +believe. + +Q. 1138. When did the civil and ceremonial laws of the Jews cease to +exist? +A. The civil laws of the Jews ceased to exist when the Jewish people, +shortly before the coming of Christ, ceased to be an independent nation. +The ceremonial laws ceased to exist when the Jewish religion ceased to +be the true religion; that is, when Christ established the Christian +religion, of which the Jewish religion was only a figure or promise. + +Q. 1139. Why were not also the moral laws of the Jews abolished when the +Christian religion was established? +A. The moral laws of the Jews could not be abolished by the +establishment of the Christian religion because they regard truth and +virtue and have been revealed by God, and whatever God has revealed as +true must be always true, and whatever He has condemned as bad in itself +must be always bad. + + + +LESSON THIRTIETH. +ON THE FIRST COMMANDMENT. + + +Q. 1140. {315} What is the first Commandment? +A. The first Commandment is: I am the Lord thy God: thou shalt not have +strange gods before me. + +Q. 1141. What does the commandment mean by "strange gods"? +A. By strange gods the commandment means idols or false gods, which the +Israelites frequently worshipped when, through their sins, they had +abandoned the true God. + +Q. 1142. How may we, in a sense, worship strange gods? +A. We, in a sense, may worship strange gods by giving up the salvation +of our souls for wealth, honors, society, worldly pleasures, &c., so +that we would offend God, renounce our faith or give up the practice of +our religion for their sake. + +Q. 1143. {316} How does the first Commandment help us to keep the great +Commandment of the love of God? +A. The first Commandment helps us to keep the great Commandment of the +love of God because it commands us to adore God alone. + +Q. 1144. {317} How do we adore God? +A. We adore God by faith, hope, and charity, by prayer and sacrifice. + +Q. 1145. By what prayers do we adore God? +A. We adore God by all our prayers, but in particular by the public +prayers of the Church, and, above all, by the Holy Sacrifice of the +Mass. + +Q. 1146. {318} How may the first Commandment be broken? +A. The first Commandment make be broken by giving to a creature the +honor which belongs to God alone; by false worship; and by attributing +to a creature a perfection which belongs to God alone. + +Q. 1147. What is the honor which belongs to God alone? +A. The honor which belongs to God alone is a divine honor, in which we +offer Him sacrifice, incense or prayer, solely for His own sake and for +His own glory. To give such honor to any creature, however holy, would +be idolatry. + +Q. 1148. How do we offer God false worship? +A. We offer God false worship by rejecting the religion He has +instituted and following one pleasing to ourselves, with a form of +worship He has never authorized, approved or sanctioned. + +Q. 1149. Why must we serve God in the form of religion He has instituted +and in no other? +A. We must serve God in the form of religion He has instituted and in no +other, because heaven is not a right, but a promised reward, a free gift +of God, which we must merit in the manner He directs and pleases. + +Q. 1150. When do we attribute to a creature a perfection which belongs +to God alone? +A. We attribute to a creature a perfection which belongs to God alone +when we believe it possesses knowledge or power independently of God, so +that it may, without His aid, make known the future or perform miracles. + +Q. 1151. {319} Do those who make use of spells and charms, or who +believe in dreams, in mediums, spiritists, fortune-tellers, and the +like, sin against the first Commandment? +A. Those who make use of spells and charms, or who believe in dreams, in +mediums, spiritists, fortune-tellers, and the like, sin against the +first Commandment, because they attribute to creatures perfections which +belong to God alone. + +Q. 1152. What are spells and charms? +A. Spells and charms are certain words, by the saying of which +superstitious persons believe they can avert evil, bring good fortune or +produce some supernatural or wonderful effect. They may be also objects +or articles worn about the body for the same purpose. + +Q. 1153. Are not Agnus Deis, medals, scapulars, &c., which we wear about +our bodies also charms? +A. Agnus Deis, medals, scapulars, &c., which we wear about our bodies, +are not charms, for we do not expect any help from these things +themselves, but, through the blessing they have received from the +Church, we expect help from God, the Blessed Mother, or the Saint in +whose honor we wear them. On the contrary, they who wear charms expect +help from the charms themselves, or from some evil spirit. + +Q. 1154. What must we carefully guard against in all our devotions and +religious practices? +A. In all our devotions and religious practices we must carefully guard +against expecting God to perform miracles when natural causes may bring +about what we hope for. God will sometimes miraculously help us, but, as +a rule, only when all natural means have failed. + +Q. 1155. What are dreams and why is it forbidden to believe in them? +A. Dreams are the thoughts we have in sleep, when our will is unable to +guide them. It is forbidden to believe in them, because they are often +ridiculous, unreasonable, or wicked, and are not governed by either +reason or faith. + +Q. 1156. Are bad dreams sinful in themselves? +A. Bad dreams are not sinful in themselves, because we cannot prevent +them, but we may make them sinful (1) By taking pleasure in them when we +awake, and (2) by bad reading or immodest books, thoughts, word or +actions before going to sleep; for by any of these things we may make +ourselves responsible for the bad dreams. + +Q. 1157. Did not God frequently in the Old Law make use of dreams as a +means of making known His will? +A. God did frequently in the Old Law make use of dreams as a means of +making known His Will; but on such occasions He always gave proof that +what He made known was not a mere dream, but rather a revelation or +inspiration. He no longer makes use of such means, for He now makes +known His will through the inspiration of His Church. + +Q. 1158. What are mediums and spiritists? +A. Mediums and spiritists are persons who pretend to converse with the +dead or with spirits of the other world. They pretend also to give this +power to others, that they may know what is going on in heaven, +purgatory or hell. + +Q. 1159. What other practice is very dangerous to faith and morals? +A. Another practice very dangerous to faith and morals is the use of +mesmerism or hypnotism, because it is liable to sinful abuses, for it +deprives a person for a time of the control of his reason and will and +places his body and mind entirely in the power of another. + +Q. 1160. What are fortune tellers? +A. Fortune tellers are imposters who, learning the past, or guessing at +it, pretend to know also the future and to be able to reveal it to +anyone who pays for the knowledge. They pretend also to know whatever +concerns things lost or stolen, and the secret thoughts, actions or +intentions of others. + +Q. 1161. How do we, by believing in spells, charms, mediums, spiritists +and fortune tellers, attribute to creatures the perfections of God? +A. By believing in spells, charms, mediums, spiritists and fortune +tellers we attribute to creatures the perfections of God because we +expect these creatures to perform miracles, reveal the hidden judgments +of God, and make known His designs for the future with regard to His +creatures, things that only God Himself may do. + +Q. 1162. Is it sinful to consult mediums, spiritists, fortune tellers +and the like when we do not believe in them, but through mere curiosity +to hear what they may say? +A. It is sinful to consult mediums, spiritists, fortune tellers and the +like even when we do not believe in them, but through mere curiosity, to +hear what they may say, (1) Because it is wrong to expose ourselves to +the danger of sinning even though we do not sin; (2) because we may give +scandal to others who are not certain that we go through mere curiosity; +(3) because by our pretended belief we encourage these impostors to +continue their wicked practices. + +Q. 1163. {320} Are sins against faith, hope, and charity also sins +against the first Commandment? +A. Sins against faith, hope and charity are also sins against the first +Commandment. + +Q. 1164. {321} How does a person sin against faith? +A. A person sins against faith: 1st, By not trying to know what God has +taught; 2d, by refusing to believe all that God has taught; 3d, by +neglecting to profess his belief in what God has taught. + +Q. 1165. {322} How do we fail to try to know what God has taught? +A. We fail to try to know what God has taught by neglecting to learn the +Christian doctrine. + +Q. 1166. What means have we of learning the Christian doctrine? +A. We have many means of learning the Christian doctrine: In youth we +have Catechism and special instructions suited to our age; later we have +sermons, missions, retreats, religious sodalities and societies through +which we may learn. At all times, we have books of instruction, and, +above all, the priests of the Church, ever ready to teach us. God will +not excuse our ignorance if we neglect to learn our religion when He has +given us the means. + +Q. 1167. Should we learn the Christian doctrine merely for our own sake? +A. We should learn the Christian doctrine not merely for our own sake, +but for the sake also of others who may sincerely wish to learn from us +the truths of our holy faith. + +Q. 1168. How should such instruction be given to those who ask it of us? +A. Such instruction should be given to those who ask it of us in a kind +and Christian spirit, without dispute or bitterness. We should never +attempt to explain the truths of our religion unless we are certain of +what we say. When we are unable to answer what is asked we should send +those who inquire to the priest or to others better instructed than +ourselves. + +Q. 1169. {323} Who are they who do not believe all that God has taught? +A. They who do not believe all that God has taught are the heretics and +infidels. + +Q. 1170. Name the different classes of unbelievers and tell what they +are. +A. The different classes of unbelievers are (1) Atheists, who deny there +is a God; (2) Deists, who admit there is a God, but deny that He +revealed a religion; (3) Agnostics, who will neither admit nor deny the +existence of God; (4) Infidels, who have never been baptized, and who, +through want of faith, refuse to be baptized; (5) Heretics, who have +been baptized Christians, but do not believe all the articles of faith; +(6) Schismatics, who have been baptized and believe all the articles of +faith, but do not submit to the authority of the Pope; (7) Apostates, +who have rejected the true religion, in which they formerly believed, to +join a false religion; (8) Rationalists and Materialists, who believe +only in material things. + +Q. 1171. Will the denial of only one article of faith make a person a +heretic? +A. The denial of only one article of faith will make a person a heretic +and guilty of mortal sin, because the Holy Scripture says: "Whosoever +shall keep the whole law but offend in one point is become guilty of +all." + +Q. 1172. What is an article of faith? +A. An article of faith is a revealed truth so important and so certain +that no one can deny or doubt it without rejecting the testimony of God. +The Church very clearly points out what truths are articles of faith +that we may distinguish them from pious beliefs and traditions, so that +no one can be guilty of the sin of heresy without knowing it. + +Q. 1173. {324} Who are they who neglect to profess their belief in what +God has taught? +A. They who neglect to profess their belief in what God has taught are +all those who fail to acknowledge the true Church in which they really +believe. + +Q. 1174. How do persons who are members of the Church neglect to profess +their belief? +A. Persons who are members of the Church neglect to profess their belief +by living contrary to the teachings of the Church: that is, by +neglecting Mass or the Sacraments, doing injury to their neighbor, and +disgracing their religion by sinful and scandalous lives. + +Q. 1175. What chiefly prevents persons who believe in the Church from +becoming members of it? +A. A want of Christian courage chiefly prevents persons who believe in +the Church from becoming members of it. They fear too much the opinion +or displeasure of others, the loss of position or wealth, and, in +general, the trials they may have to suffer for the sake of the true +faith. + +Q. 1176. What does Our Lord say of those who neglect the true religion +for the sake of relatives or friends, or from fear of suffering? +A. Our Lord says of those who neglect the true religion for the sake of +relatives or friends, or from fear of suffering: "He that loveth father +or mother more than Me, is not worthy of Me; and he that loveth son or +daughter more than Me, is not worthy of Me"; also: "And whosoever does +not carry his cross and come after Me cannot be My disciple." + +Q. 1177. What excuse do some give for neglecting to seek and embrace the +true religion? +A. Some give as an excuse for neglecting to seek and embrace the true +religion that we should live in the religion in which we were born, and +that one religion is as good as another if we believe we are serving +God. + +Q. 1178. How do we show that such an excuse is false and absurd? +A. We show that such an excuse is false and absurd because (1) It is +false and absurd to say that we should remain in error after we have +discovered it; (2) because if one religion is as good as another, Our +Lord would not have abolished the Jewish religion, nor the apostles have +preached against heresy. + +Q. 1179. {325} Can they who fail to profess their faith in the true +Church in which they believe expect to be saved while in that state? +A. They who fail to profess their faith in the true Church in which they +believe cannot expect to be saved while in that state, for Christ has +said: "Whosoever shall deny me before men, I will also deny him before +my Father who is in heaven." + +Q. 1180. {326} Are we obliged to make open profession of our faith? +A. We are obliged to make open profession of our faith as often as God's +honor, our neighbor's spiritual good or our own requires it. +"Whosoever," says Christ, "shall confess me before men, I will also +confess him before my Father who is in heaven." + +Q. 1181. When does God's honor, our neighbor's spiritual good, or our +own good require us to make an open profession of our faith? +A. God's honor, our neighbor's spiritual good, or our own good requires +us to make an open profession of our faith as often as we cannot conceal +our religion without violating some law of God or of His Church, or +without giving scandal to others or exposing ourselves to the danger of +sinning. Pious practices not commanded may often be omitted without any +denial of faith. + +Q. 1182. {327} Which are the sins against hope? +A. The sins against hope are presumption and despair. + +Q. 1183. {328} What is presumption? +A. Presumption is a rash expectation of salvation without making proper +use of the necessary means to obtain it. + +Q. 1184. How may we be guilty of presumption? +A. We may be guilty of presumption (1) By putting off confession when in +a state of mortal sin; (2) by delaying the amendment of our lives and +repentance for past sins; (3) by being indifferent about the number of +times we yield to any temptation after we have once yielded and broken +our resolution to resist it; (4) by thinking we can avoid sin without +avoiding its near occasion; (5) by relying too much on ourselves and +neglecting to follow the advice of our confessor in regard to the sins +we confess. + +Q. 1185. {329} What is despair? +A. Despair is the loss of hope in God's mercy. + +Q. 1186. How may we be guilty of despair? +A. We may be guilty of despair by believing that we cannot resist +certain temptations, overcome certain sins or amend our lives so as to +be pleasing to God. + +Q. 1187. Are all sins of presumption and despair equally great? +A. All sins of presumption and despair are not equally great. They may +be very slight or very great in proportion to the degree in which we +deny the justice or mercy of God. + +Q. 1188. {330} How do we sin against the love of God? +A. We sin against the love of God by all sin, but particularly by mortal +sin. + + + +LESSON THIRTY-FIRST. +THE FIRST COMMANDMENT--ON THE HONOR AND INVOCATION OF THE SAINTS. + + +Q. 1189. {331} Does the first Commandment forbid the honoring of the +saints? +A. The first Commandment does not forbid the honoring of the saints, but +rather approves of it; because by honoring the saints, who are the +chosen friends of God, we honor God Himself. + +Q. 1190. What does "invocation" mean? +A. Invocation means calling upon another for help or protection, +particularly when we are in need or danger. It is used specially with +regard to calling upon God or the saints, and hence it means prayer. + +Q. 1191. How do we show that by honoring the Saints we honor God +Himself? +A. We honor the Saints because they honor God. Therefore, it is for His +sake that we honor them, and hence by honoring them we honor Him. + +Q. 1192. Give another reason why we honor God by honoring the Saints. +A. Another reason why we honor God by honoring the Saints is this: As we +honor our country by honoring its heroes, so do we honor our religion by +honoring its Saints. By honoring our religion we honor God, who taught +it. Therefore, by honoring the Saints we honor God, for love of whom +they became religious heroes in their faith. + +Q. 1193. {332} Does the first Commandment forbid us to pray to the +saints? +A. The first Commandment does not forbid us to pray to the saints. + +Q. 1194. Why does the first commandment not forbid us to pray to the +Saints? +A. The first commandment does not forbid us to pray to the Saints, +because if we are allowed to ask the prayers of our fellow-creatures +upon earth we should be allowed also to ask the prayers of our +fellow-creatures in heaven. Moreover, the Saints must have an interest +in our welfare, because whatever tends to make us good, tends also to +the glory of God. + +Q. 1195. {333} What do we mean by praying to the saints? +A. By praying to the saints we mean the asking of their help and +prayers. + +Q. 1196. Do we not slight God Himself by addressing our prayers to +saints? +A. We do not slight God Himself by addressing our prayers to saints, +but, on the contrary, show a greater respect for His majesty and +sanctity, acknowledging, by our prayers to the saints, that we are +unworthy to address Him for ourselves, and that we, therefore, ask His +holy friends to obtain for us what we ourselves are not worthy to ask. + +Q. 1197. {334} How do we know that the saints hear us? +A. We know that the saints hear us, because they are with God, who makes +our prayers known to them. + +Q. 1198. {335} Why do we believe that the saints will help us? +A. We believe that the saints will help us because both they and we are +members of the same Church, and they love us as their brethren. + +Q. 1199. {336} How are the saints and we members of the same Church? +A. The saints and we are members of the same Church, because the Church +in heaven and the Church on earth are one and the same Church, and all +its members are in communion with one another. + +Q. 1200. {337} What is the communion of the members of the Church +called? +A. The communion of the members of the Church is called the Communion of +Saints. + +Q. 1201. {338} What does the communion of saints mean? +A. The communion of saints means the union which exists between the +members of the Church on earth with one another, and with the blessed in +Heaven, and with the suffering souls in Purgatory. + +Q. 1202. {339} What benefits are derived from the communion of saints? +A. The following benefits are derived from the communion of saints: the +faithful on earth assist one another by their prayers and good works, +and they are aided by the intercession of the saints in Heaven, while +both the saints in Heaven and the faithful on earth help the souls in +Purgatory. + +Q. 1203. How can we best honor the Saints, and where shall we learn +their virtues? +A. We can best honor the Saints by imitating their virtues, and we shall +learn their virtues from the written accounts of their lives. Among the +Saints we shall find models for every age, condition or state of life. + +Q. 1204. {340} Does the first Commandment forbid us to honor relics? +A. The first Commandment does not forbid us to honor relics, because +relics are the bodies of the saints or objects directly connected with +them or with our Lord. + +Q. 1205. How many kinds or classes of relics are there? +A. There are three kinds or classes of relics: (1) The body or part of +the body of a saint; (2) articles, such as clothing or books, used by +the saint; (3) articles that have touched a relic of the body or other +relic. + +Q. 1206. What is there special about a relic of the true cross on which +Our Lord Died, and also about the instruments of His Passion? +A. The relics of the true Cross and relics of the thorns, nails, &c., +used in the Passion are entitled to a very special veneration, and they +have certain privileges with regard to their use and the manner of +keeping them that other relics have not. A relic of the true Cross is +never kept or carried with other relics. + +Q. 1207. What veneration does the Church permit us to give to relics? +A. The Church permits us to give relics a veneration similar to that we +give images. We do not venerate the relics for their own sake, but for +the sake of the persons they represent. The souls of canonized saints +are certainly in heaven, and we are certain that their bodies also will +be there. Therefore, we may honor their bodies because they are to be +glorified in heaven and were sanctified upon earth. + +Q. 1208. What care does the Church take in the examination and +distribution of relics? +A. The Church takes the greatest care in the examination and +distribution of relics. (1) The canonization or beatification of the +person whose relic we receive must be certain; (2) the relics are sent +in sealed packets, that must be opened only by the bishop of the diocese +to which the relics are sent, and each relic or packet must be +accompanied by a document or written paper proving its genuineness; (3) +the relics cannot be exposed for public veneration until the bishop +examines them and pronounces them authentic; that is, that they are what +they are claimed to be. + +Q. 1209. What should we be certain of before using any relic or giving +it to another? +A. Before using any relic or giving it to another we should be certain +that all the requirements of the Church concerning it have been +fulfilled, and that the relic really is, as far as it is possible for +any one to know, what we believe it to be. + +Q. 1210. Has God Himself honored relics? +A. God Himself has frequently honored relics by permitting miracles to +be wrought through them. There is an example given in the Bible, in the +IV Book of Kings, where it is related that a dead man was restored to +life when his body touched the bones, that is, the relics of the holy +prophet Eliseus. + +Q. 1211. {341} Does the first Commandment forbid the making of images? +A. The first Commandment does forbid the making of images if they are +made to be adored as gods, but it does not forbid the making of them to +put us in mind of Jesus Christ, His Blessed Mother, and the saints. + +Q. 1212. How do we show that it is only the worship and not the making +of images that is forbidden by the first commandment? +A. We show that it is only the worship and not the making of images that +is forbidden by the first commandment, (1) Because no one thinks it +sinful to carve statues or make photographs or paintings of relatives or +friends; (2) because God Himself commanded the making of images for the +temple after He had given the first commandment, and God never +contradicts Himself. + +Q. 1213. {342} Is it right to show respect to the pictures and images of +Christ and His saints? +A. It is right to show respect to the pictures and images of Christ and +His saints, because they are the representations and memorials of them. + +Q. 1214. Have we in this country any civil custom similar to that of +honoring the pictures and images of saints? +A. We have, in this country, a civil custom similar to that of honoring +pictures and images of saints, for, on Decoration or Memorial Day, +patriotic citizens place flowers, flags, or emblems about the statues of +our deceased civil heroes, to honor the persons these statues represent; +for just as we can dishonor a man by abusing his image, so we can honor +him by treating it with respect and reverence. + +Q. 1215. {343} Is it allowed to pray to the crucifix or to the images +and relics of the saints? +A. It is not allowed to pray to the crucifix or images and relics of the +saints, for they have no life, nor power to help us, nor sense to hear +us. + +Q. 1216. {344} Why do we pray before the crucifix and the images and +relics of the saints? +A. We pray before the crucifix and the images and relics of the saints +because they enliven our devotion by exciting pious affections and +desires, and by reminding us of Christ and of the saints, that we may +imitate their virtues. + + + +LESSON THIRTY-SECOND. +FROM THE SECOND TO THE FOURTH COMMANDMENT. + + +Q. 1217. {345} What is the second Commandment? +A. The second Commandment is: Thou shalt not take the name of the Lord +thy God in vain. + +Q. 1218. What do you mean by taking God's name in vain? +A. By taking God's name in vain I mean taking it without reverence, as +in cursing or using in a light and careless manner, as in exclamation. + +Q. 1219. {346} What are we commanded by the second Commandment? +A. We are commanded by the second Commandment to speak with reverence of +God and of the saints, and of all holy things, and to keep our lawful +oaths and vows. + +Q. 1220. Is it sinful to use the words of Holy Scripture in a bad or +worldly sense? +A. It is sinful to use the words of Holy Scripture in a bad or worldly +sense, to joke in them or ridicule their sacred meaning, or in general +to give them any meaning but the one we believe God has intended them to +convey. + +Q. 1221. {347} What is an oath? +A. An oath is the calling upon God to witness the truth of what we say. + +Q. 1222. How is an oath usually taken? +A. An oath is usually taken by laying the hand on the Bible or by +lifting the hand towards heaven as a sign that we call God to witness +that what we are saying is under oath and to the best of our knowledge +really true. + +Q. 1223. What is perjury? +A. Perjury is the sin one commits who knowingly takes a false oath; that +is, swears to the truth of what he knows to be false. Perjury is a crime +against the law of our country and a mortal sin before God. + +Q. 1224. Who have the right to make us take an oath? +A. All persons to whom the law of our country has given such authority +have the right to make us take an oath. They are chiefly judges, +magistrates and public officials, whose duty it is to enforce the laws. +In religious matters bishops and others to whom authority is given have +also the right to make us take an oath. + +Q. 1225. {348} When may we take an oath? +A. We may take an oath when it is ordered by lawful authority or +required for God's honor or for our own or our neighbor's good. + +Q. 1226. When may an oath be required for God's honor or for our own or +our neighbor's good? +A. An oath may be required for God's honor or for our own or our +neighbor's good when we are called upon to defend our religion against +false charges; or to protect our own or our neighbor's property or good +name; or when we are required to give testimony that will enable the +lawful authorities to discover the guilt or innocence of a person +accused. + +Q. 1227. Is it ever allowed to promise under oath, in secret societies +or elsewhere, to obey another in whatever good or evil he commands? +A. It is never allowed to promise under oath, in secret societies or +elsewhere, to obey another in whatever good or evil he commands, for by +such an oath we would declare ourselves ready and willing to commit sin, +if ordered to do so, while God commands us to avoid even the danger of +sinning. Hence the Church forbids us to join any society in which such +oaths are taken by its members. + +Q. 1228. What societies in general are we forbidden to join? +A. In general we are forbidden to join (1) All societies condemned by +the Church; (2) all societies of which the object is unlawful and the +means used sinful; (3) societies in which the rights and freedom of our +conscience are violated by rash or dangerous oaths; (4) societies in +which any false religious ceremony or form of worship is used. + +Q. 1229. Are trades unions and benefit societies forbidden? +A. Trades unions and benefit societies are not in themselves forbidden +because they have lawful ends, which they can secure by lawful means. +The Church encourages every society that lawfully aids its members +spiritually or temporally, and censures or disowns every society that +uses sinful or unlawful means to secure even a good end; for the Church +can never permit anyone to do evil that good may come of it. + +Q. 1230. Is it lawful to vow or promise strict obedience to a religious +superior? +A. It is lawful to vow or promise strict obedience to a religious +superior, because such superior can exact obedience only in things that +have the sanction of God or of His Church. + +Q. 1231. {349} What is necessary to make an oath lawful? +A. To make an oath lawful it is necessary that what we swear to be true, +and that there be a sufficient cause for taking an oath. + +Q. 1232. {350} What is a vow? +A. A vow is a deliberate promise made to God to do something that is +pleasing to Him. + +Q. 1233. Which are the vows most frequently made? +A. The vows most frequently made are the three vows of poverty, chastity +and obedience, taken by persons living in religious communities or +consecrated to God. Persons living in the world are sometimes permitted +to make such vows privately, but this should never be done without the +advice and consent of their confessor. + +Q. 1234. What do the vows of poverty, chastity and obedience require? +A. The vows of poverty, chastity and obedience require that those who +make them shall not possess or keep any property or goods for themselves +alone; that they shall not marry or be guilty of any immodest acts, and +that they shall strictly obey their lawful superiors. + +Q. 1235. Has it always been a custom with pious Christians to make vows +and promises to God? +A. It has always been a custom with pious Christians to make vows and +promises to God; to beg His help for some special end, or to thank Him +for some benefit received. They have promised pilgrimages, good works or +alms and they have vowed to erect churches, convents, hospitals or +schools. + +Q. 1236. What is a pilgrimage? +A. A pilgrimage is a journey to a holy place made in a religious manner +and for a religious purpose. + +Q. 1237. {351} Is it a sin not to fulfill our vows? +A. Not to fulfill our vows is a sin, mortal or venial, according to the +nature of the vow and the intention we had in making it. + +Q. 1238. Are we bound to keep an unlawful oath or vow? +A. We are not bound, but, on the contrary, positively forbidden to keep +an unlawful oath or vow. We are guilty of sin in taking such an oath or +making such a vow, and we would be guilty of still greater sin by +keeping them. + +Q. 1239. {352} What is forbidden by the second Commandment? +A. The second Commandment forbids all false, rash, unjust, and +unnecessary oaths, blasphemy, cursing, and profane words. + +Q. 1240. When is an oath rash, unjust or unnecessary? +A. An oath is rash when we are not sure of the truth of what we swear; +it is unjust when it injures another unlawfully; and it is unnecessary +when there is no good reason for taking it. + +Q. 1241. What is blasphemy, and what are profane words? +A. Blasphemy is any word or action intended as an insult to God. To say +He is cruel or find fault with His works is blasphemy. It is a much +greater sin than cursing or taking God's name in vain. Profane words +mean here bad, irreverent or irreligious words. + +Q. 1242. {353} What is the third Commandment? +A. The third Commandment is: Remember thou keep holy the Sabbath day. + +Q. 1243. {354} What are we commanded by the third Commandment? +A. By the third Commandment we are commanded to keep holy the Lord's day +and the holydays of obligation, on which we are to give our time to the +service and worship of God. + +Q. 1244. What are holydays of obligation? +A. Holydays of obligation are special feasts of the Church on which we +are bound, under pain of mortal sin, to hear Mass and to keep from +servile or bodily labors when it can be done without great loss or +inconvenience. Whoever, on account of their circumstances, cannot give +up work on holydays of obligation should make every effort to hear Mass +and should also explain in confession the necessity of working on +holydays. + +Q. 1245. {355} How are we to worship God on Sundays and holydays of +obligation? +A. We are to worship God on Sundays and holydays of obligation by +hearing Mass, by prayer, and by other good works. + +Q. 1246. Name some of the good works recommended for Sunday. +A. Some of the good works recommended for Sunday are: The reading of +religious books or papers, teaching Catechism, bringing relief to the +poor or sick, visiting the Blessed Sacrament, attending Vespers, Rosary +or other devotions in the Church; also attending the meetings of +religious sodalities or societies. It is not necessary to spend the +whole Sunday in such good works, but we should give some time to them, +that for the love of God we may do a little more than what is strictly +commanded. + +Q. 1247. Is it forbidden, then, to seek any pleasure or enjoyment on +Sunday? +A. It is not forbidden to seek lawful pleasure or enjoyment on Sunday, +especially to those who are occupied during the week, for God did not +intend the keeping of the Sunday to be a punishment, but a benefit to +us. Therefore, after hearing Mass we may take such recreation as is +necessary or useful for us; but we should avoid any vulgar, noisy or +disgraceful amusements that turn the day of rest and prayer into a day +of scandal and sin. + +Q. 1248. {356} Are the Sabbath day and the Sunday the same? +A. The Sabbath day and the Sunday are not the same. The Sabbath is the +seventh day of the week, and is the day which was kept holy in the old +law; the Sunday is the first day of the week, and is the day which is +kept holy in the new law. + +Q. 1249. What is meant by the Old and New Law? +A. The Old Law means the law or religion given to the Jews; the New Law +means the law or religion given to Christians. + +Q. 1250. {357} Why does the Church command us to keep the Sunday holy +instead of the Sabbath? +A. The Church commands us to keep the Sunday holy instead of the Sabbath +because on Sunday Christ rose from the dead, and on Sunday He sent the +Holy Ghost upon the Apostles. + +Q. 1251. Do we keep Sunday instead of Saturday holy for any other +reason? +A. We keep Sunday instead of Saturday holy also to teach that the Old +Law is not now binding upon us, but that we must keep the New Law, which +takes its place. + +Q. 1252. {358} What is forbidden by the third Commandment? +A. The third Commandment forbids all unnecessary servile work and +whatever else may hinder the due observance of the Lord's day. + +Q. 1253. {359} What are servile works? +A. Servile works are those which require labor rather of body than of +mind. + +Q. 1254. From what do servile works derive their name? +A. Servile works derive their name from the fact that such works were +formerly done by slaves. Therefore, reading, writing, studying and, in +general, all works that slaves did not perform are not considered +servile works. + +Q. 1255. {360} Are servile works on Sunday ever lawful? +A. Servile works are lawful on Sundays when the honor of God, the good +of our neighbor, or necessity requires them. + +Q. 1256. Give some examples of when the honor of God, the good of our +neighbor or necessity may require servile works on Sunday. +A. The honor of God, the good of our neighbor or necessity may require +servile works on Sunday, in such cases as the preparation of a place for +Holy Mass, the saving of property in storms or accidents, the cooking of +meals and similar works. + + + +LESSON THIRTY-THIRD. +FROM THE FOURTH TO THE SEVENTH COMMANDMENT. + + +Q. 1257. {361} What is the fourth Commandment? +A. The fourth Commandment is: Honor thy father and thy mother. + +Q. 1258. What does the word "honor" in this commandment include? +A. The word "honor" in this commandment includes the doing of everything +necessary for our parents' spiritual and temporal welfare, the showing +of proper respect, and the fulfillment of all our duties to them. + +Q. 1259. {362} What are we commanded by the fourth Commandment? +A. We are commanded by the fourth Commandment to honor, love and obey +our parents in all that is not sin. + +Q. 1260. Why should we refuse to obey parents or superiors who command +us to sin? +A. We should refuse to obey parents or superiors who command us to sin +because they are not then acting with God's authority, but contrary to +it and in violation of His laws. + +Q. 1261. {363} Are we bound to honor and obey others than our parents? +A. We are also bound to honor and obey our bishops, pastors, +magistrates, teachers, and other lawful superiors. + +Q. 1262. Who are meant by magistrates? +A. By magistrates are meant all officials of whatever rank who have a +lawful right to rule over us and our temporal possessions or affairs. + +Q. 1263. Who are meant by lawful superiors? +A. By lawful superiors are meant all persons to whom we are in any way +subject, such as employers or others under whose authority we live or +work. + +Q. 1264. What is the duty of servants or workmen to their employers? +A. The duty of servants or workmen to their employers is to serve them +faithfully and honestly, according to their agreement, and to guard +against injuring their property or reputation. + +Q. 1265. {364} Have parents and superiors any duties toward those who +are under their charge? +A. It is the duty of parents and superiors to take good care of all +under their charge and give them proper direction and example. + +Q. 1266. If parents or superiors neglect their duty or abuse their +authority in any particular, should we follow their direction and +example in that particular? +A. If parents or superiors neglect their duty or abuse their authority +in any particular we should not follow their direction or example in +that particular, but follow the dictates of our conscience in the +performance of our duty. + +Q. 1267. What is the duty of employers to their servants or workmen? +A. The duty of employers to their servants or workmen is to see that +they are kindly and fairly treated and provided for, according to their +agreement, and that they are justly paid their wages at the proper time. + +Q. 1268. {365} What is forbidden by the fourth Commandment? +A. The fourth Commandment forbids all disobedience, contempt, and +stubbornness towards our parents or lawful superiors. + +Q. 1269. What is meant by contempt and stubbornness? +A. By contempt is meant wilful disrespect for lawful authority, and by +stubbornness is meant wilful determination not to yield to lawful +authority. + +Q. 1270. {366} What is the fifth Commandment? +A. The fifth Commandment is: Thou shalt not kill. + +Q. 1271. What killing does this commandment forbid? +A. This commandment forbids the killing only of human beings. + +Q. 1272. How do we know that this commandment forbids the killing only +of human beings? +A. We know that this commandment forbids the killing only of human +beings because, after giving this commandment, God commanded that +animals be killed for sacrifice in the temple of Jerusalem, and God +never contradicts Himself. + +Q. 1273. {367} What are we commanded by the fifth Commandment? +A. We are commanded by the fifth Commandment to live in peace and union +with our neighbor, to respect his rights, to seek his spiritual and +bodily welfare, and to take proper care of our own life and health. + +Q. 1274. What sin is it to destroy one's own life, or commit suicide, as +this act is called? +A. It is a mortal sin to destroy one's own life or commit suicide, as +this act is called, and persons who wilfully and knowingly commit such +an act die in a state of mortal sin and are deprived of Christian +burial. It is also wrong to expose one's self unnecessarily to the +danger of death by rash or foolhardy feats of daring. + +Q. 1275. Is it ever lawful for any cause to deliberately and +intentionally take away the life of an innocent person? +A. It is never lawful for any cause to deliberately and intentionally +take away the life of an innocent person. Such deeds are always murder, +and can never be excused for any reason, however important or necessary. + +Q. 1276. Under what circumstances may human life be lawfully taken? +A. Human life may be lawfully taken (1) In self-defense, when we are +unjustly attacked and have no other means of saving our own lives; (2) +in a just war, when the safety or rights of the nation require it; (3) +by the lawful execution of a criminal, fairly tried and found guilty of +a crime punishable by death when the preservation of law and order and +the good of the community require such execution. + +Q. 1277. {368} What is forbidden by the fifth Commandment? +A. The fifth Commandment forbids all wilful murder, fighting, anger, +hatred, revenge, and bad example. + +Q. 1278. Can the fifth commandment be broken by giving scandal or bad +example and by inducing others to sin? +A. The fifth commandment can be broken by giving scandal or bad example +and inducing others to sin, because such acts may destroy the life of +the soul by leading it into mortal sin. + +Q. 1279. What is scandal? +A. Scandal is any sinful word, deed or omission that disposes others to +sin, or lessens their respect for God and holy religion. + +Q. 1280. Why are fighting, anger, hatred and revenge forbidden by the +fifth commandment? +A. Fighting, anger, hatred and revenge are forbidden by the fifth +commandment because they are sinful in themselves and may lead to +murder. The commandments forbid not only whatever violates them, but +also whatever may lead to their violation. + +Q. 1281. {369} What is the sixth Commandment? +A. The sixth Commandment is: Thou shalt not commit adultery. + +Q. 1282. {370} What are we commanded by the sixth Commandment? +A. We are commanded by the sixth Commandment to be pure in thought and +modest in all our looks, words, and actions. + +Q. 1283. It is a sin to listen to immodest conversation, songs or jokes? +A. It is a sin to listen to immodest conversation, songs or jokes when +we can avoid it, or to show in any way that we take pleasure in such +things. + +Q. 1284. {371} What is forbidden by the sixth Commandment? +A. The sixth Commandment forbids all unchaste freedom with another's +wife or husband; also all immodesty with ourselves or others in looks, +dress, words, and actions. + +Q. 1285. Why are sins of impurity the most dangerous? +A. Sins of impurity are the most dangerous (1) Because they have the +most numerous temptations; (2) because, if deliberate, they are always +mortal, and (3) because, more than other sins, they lead to the loss of +faith. + +Q. 1286. {372} Does the sixth Commandment forbid the reading of bad and +immodest books and newspapers? +A. The sixth Commandment does forbid the reading of bad and immodest +books and newspapers. + +Q. 1287. What should be done with immodest book and newspapers? +A. Immodest books and newspapers should be destroyed as soon as +possible, and if we cannot destroy them ourselves we should induce their +owners to do so. + +Q. 1288. What books does the Church consider bad? +A. The Church considers bad all books containing teaching contrary to +faith or morals, or that wilfully misrepresent Catholic doctrine and +practice. + +Q. 1289. What places are dangerous to the virtue of purity? +A. Indecent theaters and similar places of amusement are dangerous to +the virtue of purity, because their entertainments are frequently +intended to suggest immodest things. + + + +LESSON THIRTY-FOURTH. +FROM THE SEVENTH TO THE END OF THE TENTH COMMANDMENT. + + +Q. 1290. {373} What is the seventh Commandment? +A. The seventh Commandment is: Thou shalt not steal. + +Q. 1291. What sin is it to steal? +A. To steal is a mortal or venial sin, according to the amount stolen +either at once or at different times. Circumstances may make the sin +greater or less, and they should be explained in confession. + +Q. 1292. Is stealing ever a sacrilege? +A. Stealing is a sacrilege when the thing stolen belongs to the Church +and when the stealing takes place in the Church. + +Q. 1293. What sins are equivalent to stealing? +A. All sins of cheating, defrauding or wronging others of their +property; also all sins of borrowing or buying with the intention of +never repaying are equivalent to stealing. + +Q. 1294. In what other ways may persons sin against honesty? +A. Persons may sin against honesty also by knowingly receiving, buying +or sharing in stolen goods; likewise by giving or taking bribes for +dishonest purposes. + +Q. 1295. {374} What are we commanded by the seventh Commandment? +A. By the seventh Commandment we are commanded to give to all men what +belongs to them and to respect their property. + +Q. 1296. How may persons working for others be guilty of dishonesty? +A. Persons working for others may be guilty of dishonesty by idling the +time for which they are paid; also by doing bad work or supplying bad +material without their employer's knowledge. + +Q. 1297. In what other way may a person be guilty of dishonesty? +A. A person may be guilty of dishonesty in getting money or goods by +false pretenses and by using either for purposes for which they were not +given. + +Q. 1298. {375} What is forbidden by the seventh Commandment? +A. The seventh Commandment forbids all unjust taking or keeping what +belongs to another. + +Q. 1299. What must we do with things found? +A. We must return things found to their lawful owners as soon as +possible, and we must also use reasonable means to find the owners if +they are unknown to us. + +Q. 1300. What must we do if we discover we have bought stolen goods? +A. If we discover we have bought stolen goods and know their lawful +owners we must return the goods to them as soon as possible without +demanding compensation from the owner for what we paid for the goods. + +Q. 1301. {376} Are we bound to restore ill-gotten goods? +A. We are bound to restore ill-gotten goods, or the value of them, as +far as we are able; otherwise we cannot be forgiven. + +Q. 1302. What must we do if we cannot restore all we owe, or if the +person to whom we should restore be dead? +A. If we cannot restore all we owe, we must restore as much as we can, +and if the person to whom we should restore be dead we must restore to +his children or heirs, and if these cannot be found we may give alms to +the poor. + +Q. 1303. What must one do who cannot pay his debts and yet wishes to +receive the Sacraments? +A. One who cannot pay his debts and yet wishes to receive the Sacraments +must sincerely promise and intend to pay them as soon as possible, and +must without delay make every effort to do so. + +Q. 1304. {377} Are we obliged to repair the damage we have unjustly +caused? +A. We are bound to repair the damage we have unjustly caused. + +Q. 1305. {378} What is the eighth Commandment? +A. The eighth Commandment is: Thou shalt not bear false witness against +thy neighbor. + +Q. 1306. {379} What are we commanded by the eighth Commandment? +A. We are commanded by the eighth Commandment to speak the truth in all +things, and to be careful of the honor and reputation of every one. + +Q. 1307. What is a lie? +A. A lie is a sin committed by knowingly saying what is untrue with the +intention of deceiving. To swear to a lie makes the sin greater, and +such swearing is called perjury. Pretense, hypocrisy, false praise, +boasting, &c., are similar to lies. + +Q. 1308. How can we know the degree of sinfulness in a lie? +A. We can know the degree of sinfulness in a lie by the amount of harm +it does and from the intention we had in telling it. + +Q. 1309. Will a good reason for telling a lie excuse it? +A. No reason, however good, will excuse the telling of a lie, because a +lie is always bad in itself. It is never allowed, even for a good +intention to do a thing that is bad in itself. + +Q. 1310. {380} What is forbidden by the eighth Commandment? +A. The eighth Commandment forbids all rash judgments, backbiting, +slanders, and lies. + +Q. 1311. What are rash judgment, backbiting, slander and detraction? +A. Rash judgment is believing a person guilty of sin without a +sufficient cause. Backbiting is saying evil things of another in his +absence. Slander is telling lies about another with the intention of +injuring him. Detraction is revealing the sins of another without +necessity. + +Q. 1312. Is it ever allowed to tell the faults of another? +A. It is allowed to tell the faults of another when it is necessary to +make them known to his parents or superiors, that the faults may be +corrected and the wrong doer prevented from greater sin. + +Q. 1313. What is tale-bearing, and why is it wrong? +A. Tale-bearing is the act of telling persons what others have said +about them, especially if the things said be evil. It is wrong, because +it gives rise to anger, hatred and ill-will, and is often the cause of +greater sins. + +Q. 1314. {381} What must they do who have lied about their neighbor and +seriously injured his character? +A. They who have lied about their neighbor and seriously injured his +character must repair the injury done as far as they are able, otherwise +they will not be forgiven. + +Q. 1315. {382} What is the ninth Commandment? +A. The ninth Commandment is: Thou shalt not covet thy neighbor's wife. + +Q. 1316. {383} What are we commanded by the ninth Commandment? +A. We are commanded by the ninth Commandment to keep ourselves pure in +thought and desire. + +Q. 1317. {384} What is forbidden by the ninth Commandment? +A. The ninth Commandment forbids unchaste thoughts, desires of another's +wife or husband, and all other unlawful impure thoughts and desires. + +Q. 1318. {385} Are impure thoughts and desires always sins? +A. Impure thoughts and desires are always sins, unless they displease us +and we try to banish them. + +Q. 1319. {386} What is the tenth Commandment? +A. The tenth Commandment is: Thou shalt not covet thy neighbor's goods. + +Q. 1320. What does covet mean? +A. Covet means to wish to get wrongfully what another possesses or to +begrudge his own to him. + +Q. 1321. {387} What are we commanded by the tenth Commandment? +A. By the tenth Commandment we are commanded to be content with what we +have, and to rejoice in our neighbor's welfare. + +Q. 1322. Should we not, then, try to improve our position in the world? +A. We should try to improve our position in the world, provided we can +do so honestly and without exposing ourselves to greater temptation or +sin. + +Q. 1323. {388} What is forbidden by the tenth Commandment? +A. The tenth Commandment forbids all desires to take or keep wrongfully +what belongs to another. + +Q. 1324. In what does the sixth commandment differ from the ninth, and +the seventh differ from the tenth? +A. The sixth commandment differs from the ninth in this, that the sixth +refers chiefly to external acts of impurity, while the ninth refers more +to sins of thought against purity. The seventh commandment refers +chiefly to external acts of dishonesty, while the tenth refers more to +thoughts against honesty. + + + +LESSON THIRTY-FIFTH. +ON THE FIRST AND SECOND COMMANDMENTS OF THE CHURCH. + + +Q. 1325. Are not the commandments of the Church also commandments of +God? +A. The commandments of the Church are also commandments of God, because +they are made by His authority, and we are bound under pain of sin to +observe them. + +Q. 1326. What is the difference between the commandments of God and the +Commandments of the Church? +A. The commandments of God were given by God Himself to Moses on Mount +Sinai; the commandments of the Church were given on different occasions +by the lawful authorities of the Church. The Commandments given by God +Himself cannot be changed by the Church; but the commandments made by +the Church itself may be changed by its authority as necessity requires. + +Q. 1327. {389} Which are the chief commandments of the Church? +A. The chief commandments of the Church are six: + +1. To hear Mass on Sundays and holydays of obligation. +2. To fast and abstain on the days appointed. +3. To confess at least once a year. +4. To receive the Holy Eucharist during the Easter time. +5. To contribute to the support of our pastors. +6. Not to marry persons who are not Catholics, or who are related to us + within the third degree of kindred, nor privately without witnesses, + nor to solemnize marriage at forbidden times. + +Q. 1328. Why has the Church made commandments? +A. The Church has made commandments to teach the faithful how to worship +God and to guard them from the neglect of their religious duties. + +Q. 1329. {390} Is it a mortal sin not to hear Mass on a Sunday or a +holyday of obligation? +A. It is a mortal sin not to hear Mass on a Sunday or a holyday of +obligation, unless we are excused for a serious reason. They also commit +a mortal sin who, having others under their charge, hinder them from +hearing Mass, without a sufficient reason. + +Q. 1330. What is a "serious reason" excusing one from the obligation of +hearing Mass? +A. A "serious reason" excusing one from the obligation of hearing Mass +is any reason that makes it impossible or very difficult to attend Mass, +such as severe illness, great distance from the Church, or the need of +certain works that cannot be neglected or postponed. + +Q. 1331. Are children obliged, under pain of mortal sin, the same as +grown persons, to hear Mass on Sundays and holydays of obligation? +A. Children who have reached the use of reason are obliged under pain of +mortal sin, the same as grown persons, to hear Mass on Sundays and +holydays of obligation; but if they are prevented from so doing by +parents, or others, then the sin falls on those who prevent them. + +Q. 1332. {391} Why were holydays instituted by the church? +A. Holydays were instituted by the Church to recall to our minds the +great mysteries of religion and the virtues and rewards of the saints. + +Q. 1333. How many holydays of obligation are there in this country? +A. In this country there are six holydays of obligation, namely, (1) +Feast of the Immaculate Conception (Dec. 8th); (2) Christmas (Dec. +25th); (3) Feast of the Circumcision of Our Lord (Jan. 1st); (4) Feast +of the Ascension of Our Lord (forty days after Easter); (5) Feast of the +Assumption of the Blessed Virgin (Aug. 15th); and (6) Feast of All +Saints (Nov. 1st). + +Q. 1334. {392} How should we keep the holydays of obligation? +A. We should keep the holydays of obligation as we should keep the +Sunday. + +Q. 1335. Why are certain holydays called holydays of obligation? +A. Certain holydays are called holydays of obligation because on such +days we are obliged under pain of mortal sin to hear Mass and keep from +servile works as we do on Sundays. + +Q. 1336. What should one do who is obliged to work on a holyday of +obligation? +A. One who is obliged to work on a holyday of obligation should, if +possible, hear Mass before going to work, and should also explain this +necessity in confession, so as to obtain the confessor's advice on the +subject. + +Q. 1337. {393} What do you mean by fast-days? +A. By fast-days I mean days on which we are allowed but one full meal. + +Q. 1338. Is it permitted on fast days to take any food besides the one +full meal? +A. It is permitted on fast days, besides the one full meal, to take two +other meatless meals, to maintain strength, according to each one's +needs. But together these two meatless meals should not equal another +full meal. + +Q. 1339. Who are obliged to fast? +A. All persons over 21 and under 59 years of age, and whose health and +occupation will permit them to fast. + +Q. 1340. Does the Church excuse any classes of persons from the +obligation of fasting? +A. The Church does excuse certain classes of persons from the obligation +of fasting on account of their age, the condition of their health, the +nature of their work, or the circumstances in which they live. These +things are explained in the Regulations for Lent, read publicly in the +Churches each year. + +Q. 1341. What should one do who doubts whether or not he is obliged to +fast? +A. In doubt concerning fast, a parish priest or confessor should be +consulted. + +Q. 1342. When do fast days chiefly occur in the year? +A. Fast days chiefly occur in the year during Lent and Advent, on the +Ember days and on the vigils or eves of some great feasts. A vigil +falling on a Sunday is not observed. + +Q. 1343. What do you mean by Lent, Advent, Ember days and the vigils of +great feasts? +A. Lent is the seven weeks of penance preceding Easter. Advent is the +four weeks of preparation preceding Christmas. Ember days are three days +set apart in each of the four seasons of the year as special days of +prayer and thanksgiving. Vigils are the days immediately preceding great +feasts and spent in spiritual preparation for them. + +Q. 1344. {394} What do you mean by days of abstinence? +A. By days of abstinence I mean days on which no meat at all may be +taken (complete abstinence) or on which meat may be taken only once a +day (partial abstinence). This is explained in the regulations for Lent. +All the Fridays of the year are days of abstinence except when a Holyday +of obligation falls on a Friday outside of Lent. + +Q. 1345. Are children and persons unable to fast bound to abstain on +days of abstinence? +A. Children, from the age of seven years, and persons who are unable to +fast are bound to abstain on days of abstinence, unless they are excused +for sufficient reason. + +Q. 1346. {395} Why does the Church command us to fast and abstain? +A. The Church commands us to fast and abstain, in order that we may +mortify our passions and satisfy for our sins. + +Q. 1347. What is meant by our passions and what by mortifying them? +A. By our passions are meant our sinful desires and inclinations. +Mortifying them means restraining them and overcoming them so that they +have less power to lead us into sin. + +Q. 1348. {396} Why does the Church command us to abstain from flesh-meat +on Fridays? +A. The Church commands us to abstain from flesh-meat on Fridays in honor +of the day on which our Saviour died. + + + +LESSON THIRTY-SIXTH. +ON THE THIRD, FOURTH, FIFTH, AND SIXTH COMMANDMENTS OF THE CHURCH. + + +Q. 1349. {397} What is meant by the command of confessing at least once +a year? +A. By the command of confessing at least once a year is meant that we +are obliged, under pain of mortal sin, to go to confession within the +year. + +Q. 1350. {398} Should we confess only once a year? +A. We should confess frequently, if we wish to lead a good life. + +Q. 1351. Should we go to confession at our usual time even if we think +we have not committed sin since our last confession? +A. We should go to confession at our usual time even if we think we have +not committed sin since our last confession, because the Sacrament of +Penance has for its object not only to forgive sins, but also to bestow +grace and strengthen the soul against temptation. + +Q. 1352. {399} Should children go to confession? +A. Children should go to confession when they are old enough to commit +sin, which is commonly about the age of seven years. + +Q. 1353. {400} What sin does he commit who neglects to receive Communion +during the Easter time? +A. He who neglects to receive Communion during the Easter time commits a +mortal sin. + +Q. 1354. {401} What is the Easter time? +A. The Easter time is, in this country, the time between the first +Sunday of Lent and Trinity Sunday. + +Q. 1355. When is Trinity Sunday? +A. Trinity Sunday is the Sunday after Pentecost, or eight weeks after +Easter Sunday; so that there are fourteen weeks in which one may comply +with the command of the Church to receive Holy Communion between the +first Sunday of Lent and Trinity Sunday. + +Q. 1356. {402} Are we obliged to contribute to the support of our +pastors? +A. We are obliged to contribute to the support of our pastors, and to +bear our share in the expense of the Church and school. + +Q. 1357. Where did the duty of contributing to the support of the Church +and clergy originate? +A. The duty of contributing to the support of the Church and clergy +originated in the Old Law, when God commanded all the people to +contribute to the support of the temple and of its priests. + +Q. 1358. What does the obligation of supporting the Church and school +imply? +A. The obligation of supporting the Church and school implies the duty +of making use of the Church and school by attending religious worship in +the one and by giving Catholic education in the other; because if the +Church and school were not necessary for our spiritual welfare we would +not be commanded to support them. + +Q. 1359. Does the fifth commandment of the Church include the support +only of our pastors and the Church and school? +A. The fifth commandment of the Church includes the support also of our +holy father, the Pope, bishops, priests, missions, religious +institutions and religion in general. + +Q. 1360. {403} What is the meaning of the commandment not to marry +within the third degree of kindred? +A. The meaning of the commandment not to marry within the third degree +of kindred is that no one is allowed to marry another within the third +degree of blood relationship. + +Q. 1361. Who are in the third degree of blood relationship? +A. Second cousins are in the third degree of blood relationship, and +persons whose relationship is nearer than second cousins are in closer +degrees of kindred. It is unlawful for persons thus related to marry +without a dispensation or special permission of the Church. + +Q. 1362. Are there other relationships besides blood relationship that +render marriage unlawful without a dispensation? +A. There are other relationships besides blood relationship that render +marriage unlawful without a dispensation, namely, the relationships +contracted by marriage, which are called degrees of affinity, and the +relationship contracted by being sponsors at Baptism, which is called +spiritual affinity. + +Q. 1363. What should persons about to marry do, if they suspect they are +related to each other? +A. Persons about to marry, if they suspect they are related to each +other, should make known the facts to the priest, that he may examine +the degree of relationship and procure a dispensation if necessary. + +Q. 1364. {404} What is the meaning of the command not to marry +privately? +A. The command not to marry privately means that none should marry +without the blessing of God's priests or without witnesses. + +Q. 1365. What sin is it for Catholics to be married before the minister +of another religion? +A. It is a mortal sin for Catholics to be married before the minister of +another religion, and they who attempt to do so incur excommunication, +and absolution from their sin is reserved to the bishop. + +Q. 1366. {405} What is the meaning of the precept not to solemnize +marriage at forbidden times? +A. The meaning of the precept not to solemnize marriage at forbidden +times is that during Lent and Advent the marriage ceremony should not be +performed with pomp or a nuptial Mass. + +Q. 1367. {406} What is the nuptial Mass? +A. The nuptial Mass is a Mass appointed by the Church to invoke a +special blessing upon the married couple. + +Q. 1368. {407} Should Catholics be married at a nuptial Mass? +A. Catholics should be married at a nuptial Mass, because they thereby +show greater reverence for the holy Sacrament and bring richer blessings +upon their wedded life. + +Q. 1369. What restrictions does the Church place on the ceremonies of +marriage when one of the persons is not a Catholic? +A. The Church places several restrictions on the ceremonies of marriage +when one of the persons is not a Catholic. The marriage cannot take +place in the church; the priest cannot wear his sacred vestments nor use +holy water nor bless the ring nor the marriage itself. The Church places +these restrictions to show her dislike for such marriages, commonly +called mixed marriages. + +Q. 1370. Why does the Church dislike mixed marriages? +A. The Church dislikes mixed marriages because such marriages are +frequently unhappy, give rise to many disputes, endanger the faith of +the Catholic member of the family, and prevent the religious education +of the children. + + + +LESSON THIRTY-SEVENTH. +ON THE LAST JUDGMENT AND THE RESURRECTION, HELL, PURGATORY, AND HEAVEN. + + +Q. 1371. {408} When will Christ judge us? +A. Christ will judge us immediately after our death, and on the last +day. + +Q. 1372. {409} What is the judgment called which we have to undergo +immediately after death? +A. The judgment we have to undergo immediately after death is called the +Particular Judgment. + +Q. 1373. Where will the particular judgment be held? +A. The particular judgment will be held in the place where each person +dies, and the soul will go immediately to its reward or punishment. + +Q. 1374. {410} What is the judgment called which all men have to undergo +on the last day? +A. The judgment which all men have to undergo on the last day is called +the General Judgment. + +Q. 1375. Will the sentence given at the particular judgment be changed +at the general judgment? +A. The sentence given at the particular judgment will not be changed at +the general judgment, but it will be repeated and made public to all. + +Q. 1376. {411} Why does Christ judge men immediately after death? +A. Christ judges men immediately after death to reward or punish them +according to their deeds. + +Q. 1377. How may we daily prepare for our judgment? +A. We may daily prepare for our judgment by a good examination of +conscience, in which we will discover our sins and learn to fear the +punishment they deserve. + +Q. 1378. {412} What are the rewards or punishments appointed for men's +souls after the Particular Judgment? +A. The rewards or punishments appointed for men's souls after the +Particular Judgment are Heaven, Purgatory, and Hell. + +Q. 1379. {413} What is Hell? +A. Hell is a state to which the wicked are condemned, and in which they +are deprived of the sight of God for all eternity, and are in dreadful +torments. + +Q. 1380. Will the damned suffer in both mind and body? +A. The damned will suffer in both mind and body, because both mind and +body had a share in their sins. The mind suffers the "pain of loss" in +which it is tortured by the thought of having lost God forever, and the +body suffers the "pain of sense" by which it is tortured in all its +members and senses. + +Q. 1381. {414} What is Purgatory? +A. Purgatory is the state in which those suffer for a time who die +guilty of venial sins, or without having satisfied for the punishment +due to their sins. + +Q. 1382. Why is this state called Purgatory? +A. This state is called Purgatory because in it the souls are purged or +purified from all their stains; and it is not, therefore, a permanent or +lasting state for the soul. + +Q. 1383. Are the souls in Purgatory sure of their salvation? +A. The souls in Purgatory are sure of their salvation, and they will +enter heaven as soon as they are completely purified and made worthy to +enjoy that presence of God which is called the Beatific Vision. + +Q. 1384. Do we know what souls are in Purgatory, and how long they have +to remain there? +A. We do not know what souls are in Purgatory nor how long they have to +remain there; hence we continue to pray for all persons who have died +apparently in the true faith and free from mortal sin. They are called +the faithful departed. + +Q. 1385. {415} Can the faithful on earth help the souls in Purgatory? +A. The faithful on earth can help the souls in Purgatory by their +prayers, fasts, alms, deeds; by indulgences, and by having Masses said +for them. + +Q. 1386. Since God loves the souls in Purgatory, why does He punish +them? +A. Though God loves the souls in Purgatory, He punishes them because His +holiness requires that nothing defiled may enter heaven and His justice +requires that everyone be punished or rewarded according to what he +deserves. + +Q. 1387. {416} If every one is judged immediately after death, what need +is there of a general judgment? +A. There is need of a general judgment, though every one is judged +immediately after death, that the providence of God, which, on earth, +often permits the good to suffer and the wicked to prosper, may in the +end appear just before all men. + +Q. 1388. What is meant by "the Providence of God"? +A. By "the Providence of God" is meant the manner in which He preserves, +provides for, rules and governs the world and directs all things by His +infinite Will. + +Q. 1389. Are there other reasons for the general judgment? +A. There are other reasons for the general judgment, and especially that +Christ Our Lord may receive from the whole world the honor denied Him at +His first coming, and that all may be forced to acknowledge Him their +God and Redeemer. + +Q. 1390. {417} Will our bodies share in the reward or punishment of our +souls? +A. Our bodies will share in the reward or punishment of our souls, +because through the resurrection they will again be united to them. + +Q. 1391. When will the general resurrection or rising of all the dead +take place? +A. The general resurrection or rising of all the dead will take place at +the general judgment, when the same bodies in which we lived on earth +will come forth from the grave and be united to our souls and remain +united with them forever either in heaven or in hell. + +Q. 1392. {418} In what state will the bodies of the just rise? +A. The bodies of the just will rise glorious and immortal. + +Q. 1393. {419} Will the bodies of the damned also rise? +A. The bodies of the damned will also rise, but they will be condemned +to eternal punishment. + +Q. 1394. Why do we show respect for the bodies of the dead? +A. We show respect for the bodies of the dead because they were the +dwelling-place of the soul, the medium through which it received the +Sacraments, and because they were created to occupy a place in heaven. + +Q. 1395. {420} What is Heaven? +A. Heaven is the state of everlasting life in which we see God face to +face, are made like unto Him in glory, and enjoy eternal happiness. + +Q. 1396. In what does the happiness in heaven consist? +A. The happiness in heaven consists in seeing the beauty of God, in +knowing Him as He is, and in having every desire fully satisfied. + +Q. 1397. What does St. Paul say of heaven? +A. St. Paul says of heaven, "That eye hath not seen, nor ear heard, +neither hath it entered into the heart of man what things God hath +prepared for them that love Him." (I. Cor. ii., 9.) + +Q. 1398. Are the rewards in heaven and the punishments in hell the same +for all who enter into either of these states? +A. The rewards of heaven and the punishments in hell are not the same +for all who enter into either of these states, because each one's reward +or punishment is in proportion to the amount of good or evil he has done +in this world. But as heaven and hell are everlasting, each one will +enjoy his reward or suffer his punishment forever. + +Q. 1399. {421} What words should we bear always in mind? +A. We should bear always in mind these words of our Lord and Saviour +Jesus Christ: "What doth it profit a man if he gain the whole world and +suffer the loss of his own soul, or what exchange shall a man give for +his soul? For the Son of man shall come in the glory of His Father with +His angels; and then will He render to every man according to his +works." + +Q. 1400. Name some of the more essential religious truths we must know +and believe. +A. Some of the more essential religious truths we must know and believe +are: + +(1) That there is but one God, and He will reward the good and punish + the wicked. +(2) That in God there are three Divine Persons: the Father, the Son, and + the Holy Ghost, and these Divine Persons are called the Blessed + Trinity. +(3) That Jesus Christ, the Second Person of the Blessed Trinity, became + man and died for our redemption. +(4) That the grace of God is necessary for our salvation. +(5) That the human soul is immortal. + + + + + +End of Project Gutenberg's Baltimore Catechism No. 3 (of 4), by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK BALTIMORE CATECHISM NO. 3 (OF 4) *** + +***** This file should be named 14553.txt or 14553.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/4/5/5/14553/ + +Produced by Dennis McCarthy + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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