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.