*204 Q. What is imperfect contrition? A. Imperfect contrition is that by which we hate what offends God because by it we lose Heaven and deserve Hell; or because sin is so hateful in itself.

*205 Q. Is imperfect contrition sufficient for a worthy confession? A. Imperfect contrition is sufficient for a worthy confession, but we should endeavor to have perfect contrition.

206 Q. What do you mean by a firm purpose of sinning no more? A. By a firm purpose of sinning no more I mean a fixed resolve not only to avoid all mortal sin, but also its near occasions.

"Fixed." Not for a certain time, but for all the future.

207 Q. What do you mean by the near occasions of sin? A. By the near occasions of sin I mean all the persons, places and things that may easily lead us into sin.

"Occasions." There are many kinds of occasions of sin. First, we have voluntary and necessary occasions, or those we can avoid and those we cannot avoid. For example: if a companion uses immodest conversation we can avoid that occasion, because we can keep away from him; but if the one who sins is a member of our own family, always living with us, we cannot so easily avoid that occasion. Second, near and remote occasions. An occasion is said to be "near" when we usually fall into sin by it. For instance, if a man gets intoxicated almost every time he visits a certain place, then that place is a "near occasion" of sin for him; but if he gets intoxicated only once out of every fifty times or so that he goes there, then it is said to be a "remote occasion." Now, it is not enough to avoid the sins: we must also avoid the occasions. If we have a firm purpose of amendment, if we desire to do better, we must be resolved to avoid everything that will lead us to sin. It is not enough to say, I will go to that place or with that person, but I will never again commit the same sins. No matter what you think now, if you go into the occasion, you will fall again; because Our Lord, who cannot speak falsely, says: "He who loves the danger will perish in it." Now the occasion of sin is always "the danger"; and if you go into it, Our Lord's words will come true, and you will fall miserably. Take away the cause, take away the occasion, and then the sin will cease of itself. Let us suppose the plaster in your house fell down, and you found that it fell because there was a leak in the water-pipe above, and the water coming through wet the plaster and made it fall. What is the first thing your father would do in that case? Why, get a plumber and stop up the leak in the pipe before putting up the plaster again. Would it not be foolish to engage a plasterer to repair the ceiling while the pipe was still leaking? Everyone would say that man must be out of his mind: the plaster will fall down as often as he puts it up, and it matters not either how well he puts it up. If he wants it to stay up, he must first mend the pipe—take away the cause of its falling. Now the occasion of sin is like the leak in the pipe—in the case of sin, it will very likely cause you to fall every time. Stop up the leak, take away the occasion, and then you will not fall into sin—at least not so frequently.

"The persons" are generally bad companions, and though they may not be bad when alone, they are bad when with us, and thus we become also bad companions for them, and occasions of sin.

"The places." Liquor saloons, low theaters, dance halls, and all places where we may see or hear anything against faith or morals.

"Things." Bad books, pictures, and the like.



Lesson 19 ON CONFESSION

208 Q. What is Confession? A. Confession is the telling of our sins to a duly authorized priest, for the purpose of obtaining forgiveness.

"Duly authorized"—one sent by the bishop of the diocese in which you are.

"Forgiveness." You might tell a priest all your sins while in ordinary conversation with him, but that would not be confession, because you would not be telling them to have them pardoned. If a person has lost the use of his speech, he can make his confession by writing his sins on a paper and giving it to the priest in the confessional. If the priest returns the paper the penitent must be careful to destroy it afterwards. Also, if you have a poor memory you may write down the sins you wish to confess, and read them from the paper in the confessional; then you also must be careful to destroy the paper after confession. If a person whose language the priest does not understand is dying, or is obliged to make his yearly confession, he must tell what he can by signs, show that he is sorry for his sins, and thus receive absolution. In a word, the priest would act with him as he would with one who had lost the use of his speech and power to write.

209 Q. What sins are we bound to confess? A. We are bound to confess all our mortal sins, but it is well also to confess our venial sins.

"Bound"—obliged in such a way that our confession would be bad if we did not tell them.

"Well," because we should tell all the sins we can remember; but if we did not tell a venial sin after we had told a mortal sin, our confession would not be bad. Or if we committed a little venial sin after confession, that should not keep us from Holy Communion; because the Holy Communion itself would blot out that and any other venial sin we might have upon our souls: so that you should never let anything keep you away, unless you are certain you have committed a mortal sin after the confession, or have broken your fast.

*210 Q. What are the chief qualities of a good confession? A. The chief qualities of a good confession are three: it must be humble, sincere, and entire.

*211 Q. When is our confession humble? A. Our confession is humble when we accuse ourselves of our sins, with a deep sense of shame and sorrow for having offended God.

*212 Q. When is our confession sincere? A. Our confession is sincere when we tell our sins honestly and truthfully, neither exaggerating nor excusing them.

"Exaggerating." You must never tell in confession a sin you did not commit, any more than conceal one you did commit. You must tell just the sins committed, and no more or less; and if you are in doubt whether you have committed the sin, or whether the thing done was a sin, then you must tell your doubts to the priest: but do not say you committed such and such sins when you do not know whether you did or not, or only because you think it likely that you did.

*213 Q. When is our confession entire? A. Our confession is entire when we tell the number and kinds of our sins and the circumstances which change their nature.

"Number"—the exact number, if you know it; as, for example, when we miss Mass we can generally tell exactly the number of times. But when we tell lies, for instance, we may not know the exact number: then we say how often in the day, or that it is a habit with us, etc.

"Kinds"—whether they are cursing, or stealing, or lying, etc.

"Circumstances which change their nature." In the case of stealing, for example, you need not tell whether it was from a grocery, a bakery, or dry-goods store you stole, for that circumstance does not change the nature of the sin: you have simply to tell the amount you took. But if you stole from a church you would have to tell that, because that is a circumstance that gives the sin of stealing a new character, and makes it sacrilegious stealing. Or if you stole from a poor beggar all he possessed in the world, so that you left him starving, that would be a circumstance making your sin worse, and so you would have to tell it. Therefore you have to tell any circumstance that really makes your sin much worse or less than it seems; all other circumstances you need not tell: they will only confuse you, and make you forget your sins and waste the priest's time.

214 Q. What should we do if we cannot remember the number of our sins? A. If we cannot remember the number of our sins, we should tell the number as nearly as possible, and say how often we have sinned in a day, a week, or a month and how long the habit or practice has lasted.

*215 Q. Is our confession worthy if, without our fault, we forget to confess a mortal sin? A. If without our fault we forget to confess a mortal sin, our confession is worthy, and the sin is forgiven; but it must be told in confession if it again comes to our mind.

216 Q. Is it a grievous offense willfully to conceal a mortal sin in confession? A. It is a grievous offense willfully to conceal a mortal sin in confession, because we thereby tell a lie to the Holy Ghost, and make our confession worthless.

"A lie to the Holy Ghost." God sees every sin we commit, and in His presence we present ourselves to the priest in the confessional, and declare that we are confessing all. If, then, we willfully conceal a sin that we are bound to confess, God is a witness to our sacrilegious lie. If I see you in some place to which you were forbidden to go, and you, knowing that I saw you, positively deny that you were there, your guilt would be doubly great, for, besides the sin of disobedience committed by going to the forbidden place, you also resist the known truth, and endeavor to prove that I, when I declare I saw you, am telling what is untrue. In a similar manner, concealing a sin in confession is equivalent to denying before God that we are guilty of it. Besides, it is a great folly to conceal a sin, because it must be confessed sooner or later, and the longer we conceal it the deeper will be our sense of shame for the sacrileges committed. Again, why should one be ashamed to confess to the priest what he has not been ashamed to do before God, unless he has greater respect for the priest than he has for the Almighty God—an absurdity we cannot believe. Moreover, the shame you experience in telling your sins is a kind of penance for them. Do you not suppose Our Lord knew, when He instituted the Sacrament of Penance, that people would be ashamed to confess? Certainly He did; and that act of humility is pleasing to God, and is a kind of punishment for your sins, and probably takes away some of the punishment you would have to suffer for them. Often, too, the thought of having to confess will keep you from committing the sin. There is another thought that should encourage us to gladly make a full confession of all our sins, and it is this: it is easier to tell them to the priest alone than to have them exposed, unforgiven, before the whole world on the Day of Judgment. Do not imagine that your confessor will think less of you on account of your sins. The confessor does not think of your sins after he leaves the confessional. How could he remember all the confessions he hears—often hundreds in a single month? And what is more—he does not even wish to recall the sinful things heard in the confessional, because he wishes to keep his own mind pure, and his soul free from every stain. The priest is always better pleased to hear the confession of a great sinner or of one who has been a long time from the Sacraments, than of one who goes frequently or who has little to tell. He is not glad, of course, that the sinner has committed great sins, but he is glad that since he has had the misfortune to sin so much, he has now the grace and courage to seek forgiveness. Our Lord once said (Luke 15:7) while preaching, that the angels and saints in Heaven rejoice more at seeing one sinner doing penance than they do over ninety-nine good persons who did not need to do penance. The greater the danger to which a person has been exposed, the more thankful he and his friends are for escape or recovery from it. If your brother fell into the ocean and was rescued just as he was going down for the last time, you would feel more grateful than if he was rescued from some little pond into which he had slipped, and in which there was scarcely any danger of his being drowned. So, also, the nearer we are to losing our, souls and going to Hell, the more delighted the angels and saints are when we are saved. One who has escaped great danger will more carefully avoid similar accidents in the future: in like manner, the sinner, after having escaped the danger of eternal death by the pardon of his sins, should never again risk his salvation.

217 Q. What must he do who has willfully concealed a mortal sin in confession? A. He who has willfully concealed a mortal sin in confession must not only confess it, but must also repeat all the sins he has committed since his last worthy confession.

"Willfully." Remember, forgetting is not the same as concealing; but if you should willfully neglect to examine your conscience or make any effort to know your sins before going to confession, then forgetting would be equivalent to concealing. Without any preparation your confession could hardly be a good one. When you are in doubt whether an action is sinful or not, or whether you have confessed it before, you should not leave the confessional with the doubt upon your mind.

It is a foolish practice, however, to be always disturbing your conscience by thinking of past sins, especially of those that occurred very early in your life. Sometimes it is dangerous; because if, while thinking of your past sins, you should take pleasure in them, you would commit a new sin similar to the past sins in which you take delight.

It is best, therefore, not to dwell in thought upon any particular past sin with the time, place, and circumstances of its commission; but simply to remember in general that you have in the past sinned against this or that Commandment or virtue.

The past is no longer under our control, while the future is, and becomes for us, therefore, the all-important portion of our lives. Not unfrequently it may be an artifice of the devil to keep us so occupied with past deeds that we may not attend to the dangers of the future. Do not, then, after your confession spend your time in thinking of the sins you confessed, but of how you will avoid them in the future. When a wound is healed up, nobody thinks of opening it again to see if it has healed properly; so when the wounds made in our souls by sin are healed up by the absolution, we should not open them again.

This is the rule with regard to our ordinary confessions; but we should sometimes make a general confession. What is a general confession? It is the confession of the sins of our whole life or of a portion—say one, two or five, etc., years—of our life. A general confession may be necessary, useful, or hurtful. It is necessary, as you know, when our past confessions were bad. It is useful, though not necessary, on special occasions in our lives; for example, in the time of a retreat or mission; in the time of preparation for First Communion, Confirmation, Matrimony, etc., or in preparing for death. It is very useful also for persons about to change their state of life; for such as are about to become priests or religious, etc. It is useful because it gives us a better knowledge of the state of our souls, as we see their condition not merely for a month or two, but for our whole lifetime. We are looking at them as God will look at them in the Last Judgment, considering all the good and evil we have ever done, and comparing the amount of the one with the amount of the other. We resolve to increase the good and diminish the evil in our future lives. We promise to do penance for the past and to avoid sin for the future; and thus we are benefited in general confession by this judgment of ourselves, as we may call it.

General confession is hurtful to scrupulous persons. Scrupulous persons are those who think almost everything they do is a sin. They are always dissatisfied with their confessions, and fear to approach the Sacraments. Their conscience is never at ease, and they are forever unhappy. It is very wrong for them to think and act in this manner, and they must use every means in their power to overcome their scruples.

Our Lord in His goodness never intended to make us unhappy by instituting the Sacraments, but on the contrary to make us happy, and set our minds and consciences at ease in the reception of His grace. Scrupulous persons must do exactly whatever their confessor advises, no matter what they themselves may think. Such persons, as you can plainly see, should not make general confessions, because their consciences would be more disturbed than pacified by them.

You prepare for general confession as you would for any other, except that you take a longer time for it, and do not pay so much attention to your more trifling sins.

218 Q. Why does the priest give us a penance after confession? A. The priest gives us a penance after confession, that we may satisfy God for the temporal punishment due to our sins.

"Penance." The little penance the priest gives may not fully satisfy God, but shows by our accepting it that we are willing to do penance. What, for example, is a penance of five "Our Fathers" compared with the guilt of one mortal sin, for which we would have to suffer in Hell for all eternity? Then think of the penances performed by the Christians many centuries ago, in the early ages of the Church. There were four stages of penance. The churches were divided into four parts by railings and gates. The first railing across the church was at some distance from the altar, the second was a little below the middle of the church, and the third was near the door. Those who committed great sins had to stand clad in coarse garments near the entrance of the church, and beg the prayers of those who entered. After they had done this kind of penance for a certain time, they were allowed to come into the church as far as the second railing. They were allowed to hear the sermon, but were not permitted to be present at the Mass. After doing sufficient penance, they were allowed to remain for Mass, but could not receive Holy Communion. When they had performed all the penance imposed upon them, they were allowed to receive the Sacraments and enjoy all the rights and privileges of faithful children of the Church. These penances lasted for many days and sometimes for years, according to the gravity of the sins committed. The sins for which these severe penances were performed were generally sins that had been committed publicly, and hence the penance, amendment, and reparation had also to be public.

"Temporal Punishment." Every sin has two punishments attached to it, one called the eternal and the other the temporal. Let me explain by an example. If I, turning highway robber, waylay a man, beat him and steal his watch, I do him, as you see, a double injury, and deserve a double punishment for the twofold crime of beating and robbing him. He might pardon me for the injuries caused by the beating, but that would not free me from the obligation of restoring to him his watch or its value, for the fact that he forgives me for the act of stealing does not give me the right to keep what justly belongs to him. Now, when we sin against God we in the first place insult Him, and secondly rob Him of what is deservedly His due; namely, the worship, respect, obedience, love, etc., that we owe Him as our Creator, Preserver, and Redeemer.

In the Sacrament of Penance God forgives the insult offered by sinning, but requires us to make restitution for that of which the sin has deprived Him. In every sin there is an act of turning away from God and an act of turning to some creature in His stead. If a soldier pledged to defend his country deserts his army in time of war, he is guilty of a dishonorable, contemptible act; but if, besides deserting his own army, he goes over to aid the enemy, he becomes guilty of another and still greater crime—he becomes a traitor for whom the laws of nations reserve their severest penalties. By sin we, who in Baptism and Confirmation have promised to serve God and war against His enemies, desert Him and go over to them; for Our Blessed Lord has said: He that is not with Me is against Me.

We pay the temporal debt due to our sins, that is, make the restitution, by our penances upon earth, or by our suffering in Purgatory, or by both combined.

The penances performed upon earth are very acceptable and pleasing to God; and hence we should be most anxious to do penance here that we may have less to suffer in Purgatory. St. Augustine, who had been a great sinner, often prayed that God might send him many tribulations while on earth, that he might have less to endure in Purgatory. Therefore, after performing the penance the priest gives you in the confessional, it is wise to impose upon yourself other light penances in keeping with your age and condition, but never undertake severe penances or make religious vows and promises without consulting your confessor. In every case be careful first of all to perform the penance imposed upon you in the reception of the Sacrament. The penance given in confession has a special value, which none of the penances selected by yourself could have.

If you forget to say your penance, your confession is not on that account worthless; but as the penance is one of the parts of the Sacrament, namely, the satisfaction, you should say it as soon as possible, and in the manner your confessor directs. If you cannot perform the penance imposed by your confessor, you should inform him of that fact, and ask him to give you another in its stead.

Indulgences also are a means of satisfying for this temporal punishment. Sometimes God inflicts the temporal punishment in this world by sending us misfortunes or sufferings, especially such as are brought on by the sins committed.

*219 Q. Does not the Sacrament of Penance remit all punishment due to sin? A. The Sacrament of Penance remits the eternal punishment due to sin, but it does not always remit the temporal punishment which God requires as satisfaction for our sins.

Remember that Baptism differs from Penance in this respect, that although they both remit sin, Penance does not take away all the temporal punishment, while Baptism takes away all the punishment, both eternal and temporal; so that if we died immediately after Baptism we would go directly to Heaven, while if we died immediately after Penance we would generally go to Purgatory to make satisfaction for the temporal debt.

*220 Q. Why does God require a temporal punishment as a satisfaction for sin? A. God requires a temporal punishment as a satisfaction for sin to teach us the great evil of sin, and to prevent us from failing again.

*221 Q. 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.

"Chief," but not the only means. "Fasting," especially the fasts imposed by the Church—in Lent for instance. Lent is the forty days before Easter Sunday during which we 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. "Almsgiving"—that is, money or goods given to the poor. "Spiritual" works of mercy are those good works we do for persons' souls. "Corporal" works of mercy are those we do for their bodies. "Ills of life"—sickness or poverty or misfortune, especially when we have not brought them upon ourselves by sin.

*222 Q. 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.

"To admonish the sinner." If we love our neighbor we should help him in his distress, even when it is an inconvenience to us. We should help him also to correct his faults, we should point them out and warn him of them. We are obliged to do so in the following circumstances: First. When his fault is a mortal sin. Second. When we have some authority or influence over him. Third. When there is reason to believe that our warning will make him better instead of worse. If our advice only makes him worse, then we should not say anything to him about his fault, but keep out of his company ourselves. "Ignorant" especially in their religion. "Doubtful" about something in religion which you can explain and make clear to them. "Comfort," saying kind words of encouragement to them. "Wrongs," things not deserved; for example, persons talking ill about us, accusing us falsely, etc.; but if the false accusations, etc., are going to give scandal, then we must defend ourselves against them. If, for instance, lies were told about the father of a family, and it were likely all his children would believe them and lose their respect for his authority, then he must let them know the truth. But when we patiently suffer wrongs that injure only ourselves, and that are known only to God and ourselves, God sees our sufferings and rewards us. What matters it what people think we are if God knows all our doings and is pleased with them? "Living"—especially for the conversion of sinners, or for those who are on their deathbed. "The dead"—those suffering in Purgatory, especially if we have ever caused them to sin.

*223 Q. 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.

"Ransom the captive"—that is, chiefly those who while teaching or defending the true religion in pagan lands are taken prisoners by the enemies of our faith. You have perhaps heard of the Crusades or read about them in your history. Now let me briefly tell you what they were and why they were commenced. About the year 570, that is, about thirteen hundred years ago, when the Christian religion was spread over nearly the whole world, a man named Mahomet was born in Arabia. He pretended to be a great prophet sent from God, and gathered many followers about him. He told them his religion must be spread by the sword. He plundered cities and towns, and divided the spoils with his followers. He told them that all who died fighting for him would certainly go to Heaven. In a short time his followers became very numerous; for his religion was an easy and profitable one, allowing them to commit sin without fear of punishment, and giving them share of his plunder. Many others not influenced by these motives joined his religion for fear of being put to death. His followers were afterwards called by the general name of Saracens. They took possession of the Holy Land, of the City of Jerusalem, of the tomb of Our Lord, and of every spot rendered dear to Christians by Our Saviour's life and labors there. They persecuted the Christians who went to visit the Holy Land, and put many of them to death. When the news of these dreadful crimes reached Europe, the Christian kings and princes, at the request of the Pope, raised large armies and set out for the East to war against the Saracens and recover the Holy Land. Eight of these expeditions, or Crusades, as they are called, went out during two hundred years, that is, from 1095 to 1272. Those who took part in them are called Crusaders, from the word cross, because every soldier wore a red cross upon his shoulder.

Some of these expeditions were successful, and some were not; but, on the whole, they prevented the Saracens from coming to Europe and taking possession of it. Many of the Christian soldiers and many of the pilgrims who visited the Holy Land were taken prisoners by the Saracens and held, threatened with death, till the Christians in Europe paid large sums of money as a ransom for their liberty. To free these captives was a great act of charity, and is one of the corporal works of mercy. Ransom means to pay money for another's freedom. Even now there are sometimes captives in pagan lands.

A pilgrim is one who goes on a journey to visit some holy place for the purpose of thus honoring God. He would not be a pilgrim if he went merely through curiosity. He must go with the holy intention of making his visit an act of worship. In our time pilgrimages to the Holy Land, to Rome, and other places are quite frequent. "To harbor"—that is, to give one who has no home a place of rest. A harbor is an inlet of the ocean where ships can rest and be out of danger; so we can also call the home or place of rest given to the homeless a harbor. "Sick," especially the sick poor and those who have no friends. "To bury" those who are strangers and have no friends. All Christians are bound to perform these works of mercy in one way or another. We have been relieved to some extent of doing the work ourselves by the establishment of institutions where these things are attended to by communities of holy men or women called religious. They take charge of asylums for the orphans, homes for the aged and poor, hospitals for the sick, etc., while many devote themselves to teaching in colleges, academies, and schools. But if these good religious do the work for us, we are obliged on our part to give them the means to carry it on. Therefore we should contribute according to our means to charitable institutions, and indeed to all institutions that promote the glory of God and the good of our religion. To explain more fully, religious are self-sacrificing men and women who, wishing to follow the evangelical counsels, dedicate their lives to the service of God. They live together in communities approved by the Church, under the rule and guidance of their superiors. Their day is divided between prayer, labor, and good works, more time being given to one or other of these according to the special end or aim of the community. The houses in which they live are called convents or monasteries, and the societies of which they are members are called religious orders, communities, or congregations. In some of these religious communities of men all the members are priests, in others some are priests and some are brothers, and in others still all are brothers. Priests belonging to the religious orders are called the regular clergy, to distinguish them from the secular clergy or priests who live and labor in the parishes to which they are assigned by their bishops. Sisters and nuns mean almost the same thing, but we generally call those nuns who live under a more severe rule and never leave the boundaries of their convent. In like manner friars, monks, and brothers lead almost the same kind of life, except that the monks practice greater penances and live under stricter rules. A hermit is a holy man who lives alone in some desert or lonely place, and spends his life in prayer and mortification. In the early ages of the Church there were many of these hermits, or Fathers of the desert, but now religious live together in communities.

The members of religious orders of men or women take three vows, namely, of poverty, chastity, and obedience. These orders were founded by holy persons for some special work approved of by the Church. Thus the Dominicans were founded by St. Dominic, and their special work was to preach the Gospel and convert heretics or persons who had fallen away from the Faith. The Jesuit Fathers were organized by St. Ignatius Loyola, and their work is chiefly teaching in colleges, and giving retreats and missions. So also have the Redemptorists, Franciscans, Passionists, etc., their special works, chiefly the giving of missions. In a word, every community, of either men or women, must perform the particular work for which it was instituted.

But why, you will ask, are there different religious orders? In the first place, all persons are not fitted for the same kind of work: some can teach, others cannot; some can bear the fatigue of nursing the sick, and others cannot. Secondly, when Our Lord was on earth He performed every good work and practiced every virtue perfectly. He fasted, prayed, helped the needy, comforted the sorrowful, healed the sick, taught the ignorant, defended the oppressed, admonished sinners, etc. It would be impossible for any one community to imitate Our Lord in all His works, so each community takes one or more particular works of Our Lord, and tries to imitate Him as perfectly as possible in these at least. Some communities devote their time to prayer; others attend the sick; others teach, etc.; and thus when all unite their different works the combined result is a more perfect imitation of Our Lord's life upon earth.



Lesson 20 ON THE MANNER OF MAKING A GOOD CONFESSION

*224 Q. 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."

*225 Q. 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.

*226 Q. 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.

"We may wish." We should tell every real sin we have never confessed. If we have no mortal sin to confess, it is well to tell some kind of mortal sin we have committed in our past life, though confessed before. We should do this because when we have only very small sins to confess there is always danger that we may not be truly sorry for them, and without sorrow there is no forgiveness. But when we add to our confession some mortal sin that we know we are sorry for, then our sorrow extends to all our sins, and makes us certain that our confession is a good one. If you should hear the sin of another person while you are waiting to make your own confession, you must keep that sin secret forever. If the person in the confessional is speaking too loud, you should move away so as not to hear; and if you cannot move, hold your hands on your ears so that you may not hear what is being said.

*227 Q. What must we do when the confessor asks us questions? A. When the confessor asks us questions, we must answer them truthfully and clearly.

*228 Q. 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.

The priest in the confessional acts as judge, father, teacher, and physician. As judge he listens to your accusations against yourself, and passes sentence according to your guilt or innocence. As a father and teacher he loves you, and tries to protect you from your enemies by warning you against them, and teaching you the means to overcome them. But above all, he is a physician, who will treat your soul for its ills and restore it to spiritual health. He examines the sins you have committed, discovers their causes, and then prescribes the remedies to be used in overcoming them. When anything goes amiss with our bodily health we speedily have recourse to the physician, listen anxiously to what he has to say, and use the remedies prescribed. In the very same way we must follow the priest's advice if we wish our souls to be cured of their maladies. Just as a person who is unwell would not go one day to one physician and the next day to another, so a penitent should not change confessors without a good reason; and if you have any choice to make let it be made in the beginning, and let it rest on worthy motives. In a short time your confessor will understand the state of your soul, as the physician who frequently examines you does the state of your body. He will know all the temptations, trials, and difficulties with which you have to contend. He will see whether you are becoming better or worse; whether you are resisting your bad habits or falling more deeply into them; also, whether the remedies given are suited to you, and whether you are using them properly. All this your confessor will know, and it will save you the trouble of always repeating, and him the trouble of always asking. Thus the better your confessor knows you and all the circumstances of your life, the more will he be able to help you; for besides the forgiveness of your sins there are many other benefits derived from the Sacrament of Penance.

But if at any time there should be danger of your making a bad confession to your own confessor—on account of some feeling of false shame—then go to any confessor you please; for it is a thousand times better to seek another confessor than run the risk of making a sacrilegious confession.

Never be so much attached to any one confessor that you would remain away from the Sacraments a long time rather than go to another in his absence.

You should not consider the person in the confessional, but the power he exercises. You should be anxious concerning only this fact: Is there a priest there who was sent by Our Lord? Is there a minister of Christ there who has power to pardon my sins? If so, I will humbly go to him, no matter who he is or what his dispositions.

*229 Q. 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.

*230 Q. 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.

All, especially children, should know this act well before going to confession.



Lesson 21 ON INDULGENCES

231 Q. What is an indulgence? A. An indulgence is the remission in whole or in part of the temporal punishment due to sin.

I have explained before what the temporal punishment is; namely, the debt which we owe to God after He has forgiven our sins, and which we must pay in order that satisfaction be made. It is, as I said, the value of the watch we must return after we have been pardoned for the act of stealing. I said this punishment must be blotted out by our penance. Now, the Church gives us an easy means of so doing, by granting us indulgences. She helps us by giving us a share in the merits of the Blessed Virgin and of the saints. All this we have explained when speaking in the Creed of the communion of saints.

*232 Q. 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.

If you are in a state of mortal sin you lose the merit of any good works you perform. God promises to reward us for good works, and if we are in the state of grace when we do the good works, God will keep His promise and give us the reward; but if we are in mortal sin, we have no right or claim to any reward for good works, because we are enemies of God. For this reason alone we should never remain even for a short time in mortal sin, since it is important for us to have all the merit we can. Even when we will not repent and return to Him, God rewards us for good works done by giving us some temporal blessings or benefits here upon earth. He never allows any good work to go unrewarded any more than He allows an evil deed to go unpunished. Although God is so good to us we nevertheless lose very much by being in a state of mortal sin; for God's grace is in some respects like the money in a bank: the more grace we receive and the better we use it, the more He will bestow upon us. When you deposit money in a savings bank, you get interest for it; and when you leave the interest also in the bank, it is added to your capital, and thus you get interest for the interest. So God not only gives us grace to do good, but also grace for doing the good, or, in other words, He gives us grace for using His grace.

233 Q. How many kinds of indulgences are there? A. There are two kinds of indulgences—plenary and partial.

234 Q. What is a plenary indulgence? A. A plenary indulgence is the full remission of the temporal punishment due to sin.

"Full remission"; so that if you gained a plenary indulgence and died immediately afterwards, you would go at once to Heaven. Persons go to Purgatory, as you know, to have the temporal punishment blotted out; but if you have no temporal punishment to make satisfaction for, there is no Purgatory for you. Gaining a plenary indulgence requires proper dispositions, as you may understand from its very great advantages. To gain it we must not only hate sin and be heartily sorry even for our venial sins, but we must not have a desire for even venial sin. We should always try to gain a plenary indulgence, for in so doing we always gain at least part of it, or a partial indulgence, greater or less according to our dispositions.

235 Q. What is a partial indulgence? A. A partial indulgence is the remission of a part of the temporal punishment due to sin.

*236 Q. How does the Church by means of indulgences remit the temporal punishment due to sins? 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.

"Superabundant" means more than was necessary. (See explanation of communion of saints in the "Creed.")

237 Q. What must we do to gain an indulgence? A. To gain an indulgence we must be in a state of grace and perform the works enjoined.

"Works"—to visit certain churches or altars; to give alms; to say certain prayers, etc. For a plenary indulgence it is required in addition to go to confession and Holy Communion, and to pray for the intention of our Holy Father the Pope; for this last requirement it is sufficient to recite one Our Father and one Hail Mary. Now, what does praying for the intention of the Pope or bishop or anyone else mean? It does not mean that you are to pray for the Pope himself, but for whatever he is praying for or wishes you to pray for. For instance, on one day the Holy Father may be praying for the success of some missions that he is establishing in pagan lands; on another, he may be praying that the enemies of the Church may not succeed in their plans against it; on another, he may be praying for the conversion of some nation, and so on; whatever he is praying for or wishes you to pray for is called his intention.

There are three basic ways of gaining a partial indulgence. A partial indulgence can be gained by: 1) raising one's heart to God amidst the duties and trials of life and making a pious invocation, even only mentally; 2) giving of oneself or one's goods to those in need; 3) voluntarily depriving oneself of something pleasing, in a spirit of penance.

A partial indulgence is also granted for reciting various well-known prayers, such as the acts of faith, hope, charity and contrition, and for performing certain acts of devotion, such as making a Spiritual Communion.

To gain an indulgence you must also have the intention of gaining it. There are many prayers that we sometimes say to which indulgences are attached, and we do not know it. How can we gain them? By making a general intention every morning while saying our prayers to gain all the indulgences we can during the day, whether we know them or not. For example, there is a partial indulgence granted us every time we devoutly make the Sign of the Cross or devoutly use an article of devotion, such as a crucifix or scapular, properly blessed by any priest. Many may not know of these indulgences; but if they have the general intention mentioned above, they will gain the indulgence every time they perform the work. In the same way, by having this intention all those who are in the habit of going to confession every two weeks are able to gain a plenary indulgence when they fulfill the other prescribed conditions for gaining a plenary indulgence, even when they do not know that they are gaining the indulgence.

Since partial indulgences were formerly designated by specific amounts of time, you sometimes see printed after a little prayer: An indulgence of forty days, or, an indulgence of one hundred days, or of a year, etc. What does that mean? Does it mean that a person who said that prayer would get out of Purgatory forty days sooner than he would have if he had not said it? No. I told you how the early Christians were obliged to do public penance for their sins; to stand at the door of the church and beg the prayers of those entering. Sometimes their penance lasted for forty days, sometimes for one hundred days, and sometimes for a longer period. By an indulgence of forty days the Church granted the remission of as much of the temporal punishment as the early Christians would have received for doing forty days' public penance. Just how much of the temporal punishment God blotted out for forty days' public penance we do not know; but whatever it was, God blotted out just the same for one who gained an indulgence of forty days by saying a little prayer to which the indulgence was attached. But why, you may wonder, did the early Christians do such penances? Because in those days their faith was stronger than ours, and they understood better than we do the malice of sin and the punishment it deserves. Later the Christians grew more careless about their religion and the service of God. The Church, therefore, wishing to save its children, made it easier for them to do penance. If it had continued to impose the public penances, many would not have performed them, and thus would have lost their souls.



Lesson 22 ON THE HOLY EUCHARIST

238 Q. 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.

When we say "contains," we mean the Sacrament which is the body and blood, etc. The Holy Eucharist is the same living body of Our Lord which He had upon earth; but it is in a new form, under the appearances of bread and wine. Therefore Our Lord in the tabernacle can see and hear us.

*239 Q. When did Christ institute the Holy Eucharist? A. Christ instituted the Holy Eucharist at the Last Supper, the night before He died.

"Last Supper," on Holy Thursday night. (See Explanation of the Passion, Lesson 8, Question 78.)

*240 Q. Who were present when Our Lord instituted the Holy Eucharist? A. When Our Lord instituted the Holy Eucharist the twelve Apostles were present.

*241 Q. 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."

"Eucharist" means thanks. Hence this Sacrament is called Eucharist, because Our Lord gave thanks before changing the bread and wine into His body and blood, and because the offering of it to God is the most solemn act of thanksgiving. "Do this"—that is, the same thing I am doing, namely, changing bread and wine into My body and blood. "Commemoration"—that is, to remind you of Me, that you may continue to do the same till the end of time.

*242 Q. 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.

"Substance" literally means that which stands underneath. Underneath what? Underneath the outward appearances or qualities—such as color, taste, figure, smell, etc.—that are perceptible to our senses. Therefore we never see the substance of anything. Of this seat, for instance, I see the color, size, and shape; I feel the hardness, etc.; but I do not see the substance, namely, the wood of which it is made. When the substance of anything is changed, the outward appearances change with it. But not so in the Holy Eucharist; for by a miracle the appearances of bread and wine remain the same after the substance has been changed as they were before. As the substance alone is changed in the Holy Eucharist, and as I cannot see the substance, I cannot see the change. I am absolutely certain, however, that the change takes place, because Our Lord said so; and I believe Him, because He could not deceive me. He is God, and God could not tell a lie, because He is infinite truth. This change is a great miracle, and that is the reason we cannot understand it, though we believe it. Once at a marriage in Cana of Galilee (John 2) Our Lord changed water into wine. The people were poor, and Our Lord, His Blessed Mother, and the Apostles were present at the wedding when the wine ran short; and our Blessed Lady, always so kind to everyone, wishing to spare these poor people from being shamed before their friends, asked Our Lord to perform the miracle, and at her request He did so, and changed many vessels of water into the best of wine. In that miracle Our Lord changed the substance of the water into the substance of the wine. Why, then, could He not change in the same way and by the same power the substance of bread and wine into the substance of His own body and blood? When He changed the water into wine, besides changing the substance, He changed everything else about it; so that it had no longer the appearance of water, but everyone could see that it was wine. But in changing the bread and wine into His body and blood He changes only the substance, and leaves everything else unchanged so that it still looks and tastes like bread and wine; even after the change has taken place and you could not tell by looking at it that it was changed. You know it only from your faith in the words of our divine Lord, when He tells you it is changed.

Again, it is much easier to change one thing into another than to make it entirely out of nothing. Anyone who can create out of nothing can surely change one thing into another. Now Our Lord, being God, created the world out of nothing; and He could therefore easily change the substance of bread into the substance of flesh. I have said Our Lord's body in the Holy Eucharist is a living body, and every living body contains blood; and that is why we receive both the body and the blood of Our Lord under the appearance of the bread alone. The priest receives the body and blood of Our Lord under the appearance of both bread and wine, while the people receive it only under the appearance of bread. The early Christians used to receive it as the priest does—under the appearance of bread and under the appearance of wine; but the Church had to make a change on account of circumstances. First, all the people had to drink from the same chalice or cup, and some would not like that, and show disrespect for the Blessed Sacrament by refusing it. Then there was great danger of spilling the precious blood, passing it from one to another; and finally, some said that Christ's blood was not in His body under the appearance of bread. This was false; and to show that it was false, and for the other reasons, the Church after that gave Holy Communion to the people under the appearance of bread alone. The Church always believes and teaches the same truths. It always believed that the Holy Eucharist under the appearance of bread contained also Our Lord's blood; but it taught it more clearly when it was denied.

*243 Q. 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.

*244 Q. 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.

245 Q. 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.

"Senses"—that is, eyes, ears, etc. Thus we have the sense of seeing, the sense of hearing, the sense of tasting, the sense of smelling, the sense of feeling.

The Holy Eucharist is the body of Our Lord just as long as the appearances of bread and wine remain, and when they go away Our Lord's body goes also. For example, if a church, tabernacle and all, was buried by a great earthquake, and after many years the people succeeded in getting at the tabernacle and opening it, and then found in the ciborium—that is, the vessel in which the Blessed Sacrament is kept in the tabernacle—only black dust, Our Lord would not be there, although He was there when the church was buried. He would not be there, because there was no longer the appearance of bread there: it had all been changed into ashes by time, and Our Lord left it when the change took place. But if the appearance of bread had remained unchanged, He would be there even after so many years.

When we receive Holy Communion, the appearance of bread remains for about fifteen or twenty minutes after we receive, and then it changes or disappears. Therefore during these fifteen or twenty minutes that the appearance remains Our Lord Himself is really with us; and for that reason we should remain about twenty minutes after Mass on the day we receive, making a thanksgiving, speaking to Our Lord, and listening to Him speaking to our conscience. What disrespect some people show Our Lord by rushing out of the church immediately after Mass and Holy Communion, sometimes beginning to talk or look around before making any thanksgiving! When you receive Holy Communion, after returning to your seat you need not immediately begin to read your prayerbook, but may bow your head and speak to Our Lord while He is present with you. After the appearances of bread vanish, Our Lord's bodily presence goes also, but He remains with us by His grace as long as we do not fall into mortal sin.

*246 Q. 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.

"Transubstantiation"—that is, the changing of one substance into another substance; for example, the changing of the wood in a seat into stone.

*247 Q. 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.

*248 Q. 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.

249 Q. 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 His Apostles, "Do this in commemoration of Me."

250 Q. 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 the words of Christ: "This is My body; this is My blood."

"Consecration." At what part of the Mass are the words of consecration pronounced? Just before the Elevation; that is, just before the priest holds up the Host and the chalice, while the altar boy rings the bell.

When the priest is going to say Mass he prepares everything necessary in the sacristy—the place or room near the altar where the sacred vessels and vestments are kept, and where the priest vests. He takes the chalice—that is, the long silver or gold goblet—out of its case; then he covers it with a long, narrow, white linen cloth called a purificator. Over this he places a small silver or gold plate called the paten, on which he places a host—that is, a thin piece of white bread prepared for Mass, perfectly round, and about the size of the bottom of a small drinking glass. He then covers this host with a white card, called a pall, after which he covers the chalice and all with a square cloth or veil that matches the vestments. Then he puts on his own vestments as follows: Over his shoulders the amice, a square, white cloth. Next the alb, a long white garment reaching down to his feet. He draws it about his waist with the cincture, or white cord. He places on his left arm the maniple, a short, narrow vestment. Around his neck he places the stole, a long, narrow vestment with a cross on each end. Over all he places the chasuble, or large vestment with the cross on the back. Lastly, he puts on his cap or biretta. Before going further I must say something about the color and signification of the vestments. There are five colors used, namely, white, red, green, violet, and black. White signifies innocence, and is used on the feasts of Our Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost and of the martyrs. Green signifies hope, and is used on Sundays from the Epiphany to Pentecost, unless some feast requiring another color falls on Sunday. Violet signifies penance, and is used in Advent and Lent. Black signifies sorrow, and is used on Good Friday and in Masses for the dead. As regards the vestments themselves: the amice signifies preparation to resist the attacks of the devil; the alb is the symbol of innocence; the cincture of charity; the maniple of penance; the stole of immortality; and the chasuble of love, by which we are enabled to bear the light burden Our Lord is pleased to lay upon us.

Vested as described, when the candles have been lighted on the altar, the priest takes the covered chalice in his hand and goes to the altar, where, after arranging everything, he begins Mass. After saying many prayers, he uncovers the chalice, and the acolyte or altar boy brings up wine and water, and the priest puts some into the chalice. Then he says a prayer, and offers to God the bread and wine to be consecrated. This is called the offertory of the Mass, and takes place after the boy presents the wine and water. Immediately after the Sanctus the priest begins what is called the Canon of the Mass, and soon after comes to the time of consecration, and has before him on the paten the white bread, or host, and in the chalice wine. Remember, it is only bread and wine as yet. After saying some prayers the priest bends down over the altar and pronounces the words of consecration, namely, "This is My body," over the bread; and "This is My blood," over the wine. Then there is no longer the bread the priest brought out and the wine the boy gave, upon the altar, but instead of both the body and blood of Our Lord. After the words of consecration, the priest genuflects or kneels before the altar to adore Our Lord, who just came there at the words of consecration; he next holds up the body of Our Lord—the Host—for the people also to see and adore it; he then replaces it on the altar and again genuflects. He does just the same with the chalice. This is called the Elevation. The altar boy then rings the bell to call the people's attention to it, for it is the most solemn part of the Mass. After more prayers the priest takes and consumes, that is, swallows, the sacred Host and drinks the precious blood from the chalice. Then the people come up to the altar to receive Holy Communion. But where does the priest get Holy Communion for them if he himself took all he consecrated? He opens the tabernacle, and there, in a large, beautiful vessel he has small Hosts. He consecrates a large number of these small hosts sometimes while he is consecrating the larger one for himself. When they are consecrated, he places them in the tabernacle, where they are kept with the sanctuary lamp burning before them, till at the different Masses they have all been given out to the people. Then he consecrates others at the next Mass, and does as before. The size of the Host does not make the slightest difference, as Our Lord is present whole and entire in the smallest particle of the Host. A little piece that you could scarcely see would be the body of Our Lord. However, the particle that is given to the people is about the size of a twenty-five-cent piece, so that they can swallow it before it melts. In receiving Holy Communion you must never let it entirely dissolve in your mouth, for if you do not swallow it you will not receive Holy Communion at all.

Here I might tell you what Benediction of the Blessed Sacrament is. The priest sometimes consecrates at the Mass two large hosts, one he consumes himself, as I have told you, and the other he places in the tabernacle in a little gold case. When it is time for Benediction, he places this little case—made of glass and gold, about the size of a watch—in the gold or silver monstrance which you see on the altar at Benediction. It is made to represent rays of light coming from the Blessed Sacrament. After the choir sings, the priest says the prayer and goes up and blesses the people with the Blessed Sacrament; that is, when he holds up the monstrance over the people Our Lord Himself blesses them. Should we not be very anxious, therefore, to go to Benediction? If the bishop came to the church, we would all be anxious to receive his blessing; and if our Holy Father the Pope came, everybody would rush to the church. But what are they compared to Our Lord Himself? And yet when He comes to give His blessing, many seem to care little about it. Because Our Lord in His goodness is pleased to give us His blessing often, we are indifferent about it. The holy teachers and fathers of the Church tell us that if we could see the sanctuary at Mass and Benediction as it really is, we would see it filled with angels all bowed down, adoring Our Lord. These good angels must be very much displeased at those who are so indifferent at Mass or Benediction as not to pay any attention; and above all, at those who stay away. The large silk cloak the priest wears at Benediction is called the cope, and the long scarf that is placed over his shoulders the humeral, or Benediction veil. At the words of consecration, you must know, the priest does not say "This is Christ's body," but "This is My body"; for at the altar the priest is there in the place of Our Lord Himself. It is Our Lord who offers up the sacrifice, and the priest is His instrument. That is why the priest wears vestments while saying Mass or performing his sacred duties, to remind him that he is, as it were, another person; that he is not acting in his own name or right, but in the name and place of our Blessed Lord.

I have given you in a general way a description of the Mass: let me now mention its particular parts by their proper names, and tell you what they are. At the foot of the altar the priest says the Confiteor, a psalm, and other prayers as a preparation. Then he ascends the altar steps—praying as he goes—and says the Introit, which is some portion of the Holy Scripture suitable to the feast of the day. He next says the Kyrie Eleison, which means: Lord, have mercy on us. He then says the Gloria, or hymn of praise, though not in all Masses. After the Gloria he says the Collect, which is a collection of prayers in which the priest prays for the needs of the Church and of its children. This is followed by the Epistle, which is a part of the Holy Scripture. Then the Mass-book is removed to the other side of the altar, and the priest reads the Gospel—that is, some portion of the Gospel written by the evangelists. After the Gospel the priest, except in some Masses, says the Creed, which is a profession of his faith in the mysteries of our religion. After this the priest uncovers the chalice, and offers up the bread and wine which is to be consecrated. This is called the Offertory of the Mass. The offertory is followed by the Lavabo, or washing of the priest's hands: first, that the priest's hands may be purified to touch the Sacred Host; and, second, to signify the purity of soul he must have to offer the Holy Sacrifice. After saying some prayers in secret he says the Preface, which is a solemn hymn of praise and thanksgiving. The Preface ends with the Sanctus. The Sanctus is followed by the Canon of the Mass. Canon means a rule; so this part of the Mass is called the Canon, because it never changes. The Epistle, Gospel, prayers, etc., are different on the different feasts, but the Canon of the Mass is always the same. The Canon is the part of the Mass from the Sanctus down to the time the priest again covers the chalice. After the Canon the priest says the Post-Communion, or prayer after Communion; then he gives the blessing and goes to the other side of the altar, and ends Mass by saying the last Gospel.

During the Mass the priest frequently makes the Sign of the Cross, genuflects or bends the knee before the altar, strikes his breast, etc. What do all these ceremonies mean? By the cross the priest is reminded of the death of Our Lord; he genuflects as an act of humility, and he strikes his breast to show his own unworthiness. You will understand all the ceremonies of the altar if you remember that Our Lord—the King of kings—is present on it, and the priest acts in His presence as the servants in a king's palace would act when approaching their king or in his presence, showing their respect by bowing, kneeling, etc. You will see this more clearly if you watch the movements of the priest at the altar while the Blessed Sacrament is exposed.



Lesson 23 ON THE END FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED

251 Q. Why did Christ institute the Holy Eucharist? A. Christ instituted the Holy Eucharist:

(1) To unite us to Himself and to nourish our souls with His divine life. (2) To increase sanctifying grace and all the virtues in our souls. (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.

"To nourish." The Holy Eucharist does to our souls what natural food does to our bodies. It strengthens them and makes up for the losses we have sustained by sin, etc. "A pledge," because it does not seem probable that a person who all during life had been fed and nourished with the sacred body of Our Lord should after death be buried in Hell. "To fit our bodies," because Our Lord has promised that if we eat His flesh and drink His blood, that is, receive the Holy Eucharist, He will raise us up on the last day, or Day of Judgment. (John 6:55).

*252 Q. 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.

253 Q. What is Holy Communion? A. Holy Communion is the receiving of the body and blood of Christ.

Holy Communion is therefore the receiving of the Sacrament of Holy Eucharist.

254 Q. What is necessary to make a good Communion? A. To make a good Communion it is necessary to be in a state of sanctifying grace, to be fasting for one hour, and to have a right intention.

"Fasting"—that is, not having taken any food or drink for one hour before the time of Communion. (Water and true medicine do not break the fast and may be taken at any time.) What, then, are you to do, if, without thinking, you break your fast? Do not go to Communion at that Mass; you can remain in church and receive Communion at the following Mass. Never, never, on any account, go to Holy Communion when you have broken your fast. Never let fear or shame or anything else make you do such a thing. It is no shame to break your fast by mistake; but it is a great sin to knowingly go to Communion after breaking your fast.

"A right intention"—holy and spiritual motive, such as, to obey Our Lord's command, to receive strength to resist temptation, or to be united with Our Lord.

255 Q. 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.

"The body and blood," because the appearance of bread and wine is there after consecration, and he receives it. He who receives the Holy Eucharist in mortal sin receives Our Lord into a filthy soul. If a great and highly-esteemed friend was coming to visit your house, would you not take care to have everything clean and neat, and pleasing to him? And the greater the dignity of the person coming, the more careful you would be. But what are all the persons of dignity in the world—kings or popes—compared with Our Lord, who leaves the beauties of Heaven to come to visit our soul? and the purest we can make it is not pure enough for Him. But He is kind to us, and is satisfied with our poor preparation if He sees we are doing our very best. But oh, what a shame to receive Him into our soul without any preparation! and more horrible still, to fill it with vile sins, that we know are most disgusting to Him! No wonder, therefore, that receiving Holy Communion unworthily is so great a crime, and so deserving of God's punishment. Why should not the heavenly Father punish us for treating His beloved Son with such shameful disrespect and contempt?

*256 Q. 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.

*257 Q. What is the fast necessary for Holy Communion? A. The fast necessary for Holy Communion is the abstaining for one hour from everything which is taken as food or drink.

{T.N.: The reprint book, upon which this e-text is based, contains the statement, "published . . . with minor revisions to conform with the new regulations on fasting and indulgences, etc."}

"Food or drink." If you swallowed a button, for example, it would not break your fast, because it is not food or drink.

*258 Q. Is anyone ever allowed to receive Holy Communion when not fasting? A. Anyone in danger of death is allowed to receive Communion when not fasting.

"Not fasting." But then the Holy Communion is called by another name; it is called the Viaticum, and the priest uses a different prayer in giving it to the sick person. When a person dies, he goes, as it were, on a journey from this world to the next. Now, when persons are going on a journey they must have food to strengthen them. Our Lord wished, therefore, that all His children who had to go on this most important of all journeys—from this world to the next—should be first strengthened by this sacred food, His own body and blood. The Latin word for road or way is via, and Viaticum therefore means food for the way. Not only are persons in danger of death allowed to receive when not fasting, but they are obliged to receive; and the priest is obliged under pain of sin to bring Holy Communion to the dying at any hour of the day or night.

When I speak of a great journey from this world to the next, from earth to Heaven, you must not understand me to mean that it is a great many miles from earth to Heaven, or that it takes a long time to go to the next world. No. We cannot measure the distance, nor does it take time to get there. The instant we die, no matter where that happens, our soul is in the next world, and judged by God.

*259 Q. 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.

*260 Q. 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 graces and the Source of all good.

*261 Q. 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 graces we have received and in asking Him for the blessings we need.



Lesson 24 ON THE SACRIFICE OF THE MASS

262 Q. 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.

263 Q. What is the Mass? A. The Mass is the unbloody sacrifice of the body and blood of Christ.

The Holy Sacrifice is called Mass probably from the words the priest says at the end when he turns to the people and says, "Ite Missa est"; that is, when he tells them the Holy Sacrifice is over.

*264 Q. 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.

"Sacrifice." From the very earliest history of man we find people—for example, Abel, Noe, etc.—offering up sacrifice to God; that is, taking something and offering it to God, and then destroying it to show that they believed God to be the Master of life and death, and the Supreme Lord of all things. These offerings were sometimes plants or fruits, but most frequently animals.

When men lost the knowledge of the true God and began to worship idols of wood and stone, they began or continued to offer sacrifice to these false gods. Very often, too, they sacrificed human beings to please, as they imagined, these gods. They believed there was a god for everything—a god for the ocean, a god for thunder, a god for wind, for war, etc.; and when anything happened that frightened or injured the people, they believed that some of these gods were offended, and offered up sacrifice to pacify them. They had a temple in Rome called the Pantheon, or temple of all the gods, and here they kept the idols of all the gods they could think of or know. At Athens, they were afraid of neglecting any god whom they might thus give offense, and so they had an altar for the unknown god. When St. Paul came to preach, he saw this altar to the unknown god, and told them that was the God he came to preach about. (Acts 17). He preached to them the existence of the true God, and showed them that there is only one God and not many gods.

They did not have these idols of wood and stone in their temples for the same reason that we have images in our churches, because they believed that the idols were really gods, and offered sacrifice to them, whereas we know that our images are the works of men. Near the city of Jerusalem there was a great idol named Molech, to which parents offered their infants in sacrifice. We know, too, from the history of this country that the Indians used to send a beautiful young girl in a white canoe over the falls of Niagara every year, as a sacrifice offered to the god of the falls. Even yet human sacrifices are offered up on savage islands. Sometimes certain animals were selected to be heathen gods. The people who worship idols, animals, or other things of that kind as gods are called pagans, idolaters, or heathens.

The Israelites, who worshipped the true God and offered Him sacrifices because He made known to them by revelation that they should do so, had four kinds of sacrifice. They offered one for sin, another in thanksgiving for benefits received, another as an act of worship, and another to beg God's blessing. It is just for these four ends or objects we offer up the one Christian sacrifice of the holy Mass. In the beginning the head of the family offered sacrifice—as Noe did when he came out of the Ark—but after God gave His laws to Moses He appointed priests to offer up the sacrifices. Aaron, the brother of Moses, was the first priest appointed, and after him his descendants were priests. When Our Lord came and instituted a new sacrifice He established the priesthood of the New Law, and appointed His own priests, namely, the Apostles, with St. Peter as their chief, and after them their lawfully appointed successors, the bishops of the world, with the Pope as their chief. The sacrifices of the Old Law were figures of the sacrifice of the New Law, and were to cease at its institution; and when the ancient sacrifices ceased the ancient priesthood was at an end.

265 Q. Is the Mass the same sacrifice as that of the Cross? A. The Mass is the same sacrifice as that of the Cross.

But how is the Mass a sacrifice? It is a sacrifice because at the Mass the body and blood of Our Lord are offered to His heavenly Father at the consecration, and afterwards consumed by the priest. In offering up the body and blood of Our Lord the bread and wine are consecrated separately, and kept separate on the altar at Mass to signify their separation at Our Lord's death in the sacrifice of the Cross, when His sacred blood flowed from His body. The Holy Eucharist is also a Sacrament, because it has the three things necessary to constitute a Sacrament; namely, (1) The outward sign—that is, the appearance of bread and wine. (2) The inward grace; for it is Jesus Christ Himself, the Author and Dispenser of all graces. (3) It was instituted by Our Lord.

The Holy Eucharist is therefore both a sacrifice and a Sacrament. It is a sacrifice when offered at Mass, and a Sacrament when we receive it and when it is reserved in the tabernacle.

*266 Q. 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.

On the Cross the offering was the body and blood of Our Lord; the one who offered it was Our Lord; the reason for which He offered it was that He might atone for sin; the one to whom He offered it was His heavenly Father. Now, at Mass it is the same. The object offered is Our Lord's body and blood, the one suffering is Our Lord Himself, through the priest; it is offered for sin, and it is offered to the heavenly Father. All things are the same, except that the blood of Our Lord is not shed, and Our Lord does not die again.

*267 Q. What are the ends for which the sacrifice of the Cross was offered? A. The ends for which the sacrifice of the Cross was offered were: first, to honor and glorify God; second, to thank Him for all the graces bestowed on the whole world; third, to satisfy God's justice for the sins of men; fourth, to obtain all graces and blessings.

*268 Q. 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.

269 Q. 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.

If you were admitted into the presence of a king or of the Holy Father you would be careful not to show any indifference or disrespect in his presence. You would not be guilty of looking around or of talking idly to those near you. Your eyes would be constantly fixed on the great person present. So should you be at Mass, for there you are admitted into the presence of the King of kings, our divine Lord. Your whole attention, therefore, should be reverently given to Him, and to no other. How displeasing it must be to Him to have some in His presence who care so little for Him and who insult Him without thought or regard! If we acted in the presence of any prince as we sometimes act in the presence of Our Lord on the altar, we should be turned out of his house, with orders not to come again. But Our Lord suffers all patiently and meekly, though He will not allow any of this disrespect to go unpunished in this world or in the next. Knowing this, some holy persons offer up their prayers and Holy Communions in reparation for these insults, and try to atone for all the insults offered to Our Lord in the Blessed Sacrament. They have united in holy society for this purpose, called the Apostleship of Prayer, or League of the Sacred Heart, now established in many parishes. If you do not belong to such a society, you should make such an offering yourself privately.

In the Old Law the people brought to the temple whatever they wished the priests to offer up for them—sometimes a lamb, sometimes a dove, sometimes fruit, etc. The offering or sacrifice was theirs, and they offered it up by the hands of the priests. In the early ages of the Church the Christians brought to the priests the bread and wine to be consecrated and offered up at Mass. Now as the bread and wine used at the Mass must be of a particular kind, namely, wheaten bread and wine of the grape, there was some danger of the people not bringing the proper kind: so instead of the people bringing these things themselves, the priests began to buy them, and the people gave him money for his own support; and thus you have the origin of offering money to the priest for celebrating Mass for your intention. The money is not to pay for the Mass, because you could not buy any sacred thing without committing sin. The priest may use the money also for the candles burned, the vestments and sacred vessels, etc., used at the Mass. To buy a holy thing for money is the sin of simony—so called after Simon, a magician, who tried to bribe the Apostles to give him Confirmation when he was unworthy of it. To buy religious articles before they are blessed is not simony, nor even after they are blessed, if you pay only for the material of which they are made; but if you tried to buy the blessing, it would be simony. When the Holy Mass is offered, the fruits or benefits of it are divided into four classes. The first benefit comes to the priest who celebrates the Mass; the second, to the one for whom he offers the Mass; the third benefit to those who are present at it; and the fourth to all the faithful throughout the world.

*270 Q. 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.

That is, to offer it up for whatever intention the priest is offering it—for the dead, for the conversion of sinners, for the good of others, etc.; but especially for the four ends of which I have already spoken—to worship God, thank Him, etc. "Christ's death," of which it reminds us. "Holy Communion," if we are in a state of grace, and have prepared to receive Communion.

You should go to Holy Communion as often as possible, and you should try every day to make yourself more worthy of that great Sacrament. Think of it! To receive your God and Saviour into your soul, and to be united with Him, as the word communion means! The early Christians used to go to Communion very frequently. The Church requires us to go to Holy Communion at least once a year, but we should not be satisfied with doing merely what is necessary to avoid mortal sin. Do we try to keep away from persons we love? Then if we really love Our Lord should we not desire to receive Him? All good Catholics should go to Holy Communion at least once a week, on Sunday. Persons wishing to lead truly holy lives should go to Communion more often, or even every day.

When we cannot go really to Communion we can merit God's grace by making a spiritual Communion. What is a spiritual Communion? It is an earnest desire to receive Communion. You prepare yourself as if you were really going to Communion; you try to imagine yourself going up, receiving the Blessed Sacrament, and returning to your place. Then you thank God for all His blessings to you as you would have done had you received. This is an act of devotion, and one very pleasing to God, as many holy writers tell us.

I cannot leave this lesson on the Holy Eucharist without telling you something of the devotion to the Sacred Heart of Jesus, now so universally practiced and so closely connected with the devotion to the Blessed Sacrament. The Church grants many indulgences, and Our Lord Himself promises many rewards to those who honor the Sacred Heart. But what do we mean by the Sacred Heart? We mean the real natural heart of Our Lord, to which His divinity is united as it is to His whole body. But why do we adore this real, natural heart of Our Lord? We adore it because love is said to be in the heart, and we wish to return Our Lord love, and gratitude for the great love He has shown to us in dying for us, and in instituting the Sacraments, especially the Holy Eucharist, by which He can remain with us in His sacred humanity. When Our Lord appeared to Saint Margaret Mary He said: "Behold this Heart, that has loved men so ardently, and is so little loved in return." The first Friday of every month and the whole month of June are dedicated to the Sacred Heart.



Lesson 25 ON EXTREME UNCTION AND HOLY ORDERS

"Unction" means the anointing or rubbing with oil or ointment. "Extreme" means last. Therefore Extreme Unction means the last anointing. It is called the "last" because other unctions or anointings are received before it. We are anointed at Baptism on three parts of the body—on the breast, the back, and the head. We are anointed on the forehead at Confirmation; and when priests are ordained they are anointed on the hands. The last time we are anointed is just before death, and it is therefore very properly called the last anointing, or Extreme Unction. But if the person should not die after being anointed would it still be called Extreme Unction? Yes; because at the time it was given it was thought to be the last. It sometimes happens that persons receive Extreme Unction several times in their lives, because they could receive it every time they were in danger of death by sickness. Suppose a person should die immediately after being anointed in Baptism or Confirmation, would the anointing in Baptism or Confirmation then become Extreme Unction? No. Because Extreme Unction is in itself a separate and distinct Sacrament—a special anointing with prayers for the sick. Oil is used in Extreme Unction—as in Confirmation—as a sign of strength; for as the priest applies the holy oil in the Sacrament, the grace of the Sacrament is taking effect upon the soul. This Sacrament was instituted as much for the body as for the soul, as all the prayers said by the priest while administering it indicate. It is given generally after a person has made his confession and received the Viaticum, and when his soul is already in a state of grace; showing that it is in a special way intended for the body. It must be given only in sickness; for although one might be in danger of death if the danger did not come from within, but from without, he could not be anointed. A soldier in battle, persons being shipwrecked, firemen working at a great fire, etc., could not be anointed, although they are in very great danger of death; because the danger is not from within themselves, but from without. If, however, these persons were so frightened that there was danger of their dying from the fright, they could then be anointed.

271 Q. 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.

"Anointing." In this Sacrament the priest anoints all our senses—the eyes, the ears, the nose, the mouth, the hands, and the feet—and at the same time prays God to forgive the poor sick person all the sins he has committed by any of these. The eyes, by looking at bad objects or pictures; the ears, by listening to bad conversation; the nose, by indulging too much in sensual pleasures; the mouth, by cursing, lying, bad conversation, backbiting, etc.; the hands, by stealing, fighting, or doing sinful things; the feet, by carrying us to do wrong or to bad places. I told you already most of our sins are committed for our body, and the senses are the chief instruments. "Strength to the body," if it is for our spiritual welfare. If God foresees, as He foresees all things, that after our sickness we shall lead better lives and do penance for our sins, then He may be pleased to restore us to health, and give us an opportunity of making up for our past faults. But if He foresees that after our sickness we would again lead bad lives, and fall perhaps into greater sins, then He will likely take us when we are prepared, and will not restore us again to health. As He always knows and does what is best for His children, we must in sickness always be resigned to His holy will, and be satisfied with what He sees fit to do with us.

*272 Q. 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.

*273 Q. 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.

We should always be glad to receive the grace of the Sacraments. When, therefore, we are sufficiently ill to be anointed—when there is any danger of death—we should send for the priest at once. If the sick person has any chance of recovering, the Sacrament will help him and hasten the recovery; but if the priest is sent for just when the person is in the last agony of death, the person could not recover except by a miracle, and God does not perform miracles for ordinary reasons. If you are in doubt whether the person is sick enough to receive the last Sacraments, do not be the judge yourself, send for the priest and let him judge; and then all the responsibility is removed from you in case the person should die without the Sacraments. Very often persons are near death, and their relatives do not know it. The priest, like the doctor, has experience in these cases, and can judge of the danger. Again, do not foolishly believe, as some seem to do, that if the priest comes to anoint the sick person it will frighten him by making him think he is going to die. It has never been known that the priest killed anyone by coming to see him; and if these same persons who are now sick receive the Sacraments in the church from the very same priest, why should they be afraid to receive them from him in their house? And if they are so near death that a little fright would kill them, then they are surely sick enough to receive the Sacraments. The sick person who is afraid that Extreme Unction will kill him or hasten his death shows that he has not the proper faith and confidence in God's grace. They who do not wish to receive Holy Communion or the Holy Viaticum in their houses do not want Our Lord to visit them. How ungrateful they are! When Our Lord was on earth the people carried the sick out into the streets to lay them near Him that He might cure them. Now, He does not require us to do that, but comes Himself to the sick in the most humble manner, and they refuse to receive Him. See how ungrateful, therefore, and how wanting in faith and devotion such persons are! If the sick person is one who has been careless about his religion, and has for some time neglected to receive the Sacraments, do not wait for him to ask for the priest or for his consent to send for him. Few persons ever believe they are so near death as they really are: they are afraid to think of their past lives, and do not like to send for the priest, or at least they put off doing so, frequently till it is too late. The devil tempts them to put off the reception of the Sacraments, in hopes that they may die without them, and be his forever. In these cases speak to the sick man quietly and gently, and ask him if he would not like to have the priest come and say a few prayers for his recovery. Do not say anything about the Sacraments if you are afraid he will refuse. Simply bring the priest to the sick man, and he will attend to all the rest. Even if the person should refuse—if he has been baptized in the Catholic religion—send for the priest and explain to him the circumstances and dispositions of the sick man. It would be terrible to let such persons die without the Sacraments if there is any possibility of their receiving them. Even when they refuse to see the priest it generally happens that after he has once visited them, talked to them, and explained the benefits of the Sacraments, they are better pleased than anyone else to see him coming again.

Sometimes it is God's goodness that sends sickness to such persons, to bring them back to His worship and the practice of their religion. What does a good father generally do with an unruly child? He advises and warns it, and when words have no effect, punishes it with the rod, not because he wishes to see it suffer, but for its good, that it may give up its evil habits and become an obedient, loving child. In like manner God warns sinners by their conscience, by sermons they hear, by accidents or deaths around about them, etc.; and when none of these things have any effect on them, He sends them some affliction—He brings them to a bed of sickness. He punishes them, as it were, with a rod. This He does, not that He may see them suffer, but for their good; that they may understand He is their Master, the only one who can give them health; that all the doctors and all the friends and money in the world could not save them if He determined that they should die. Then they come to know that the world is not their friend; then they see things as they really are, and begin to think of the next world, of eternity, etc. Thus they again turn to God and to the practices of religion. Many persons who reform and begin to lead good lives in sickness would never have changed if God had left them always in good health. But you must not think that all who are sick are so on account of sin. Sometimes very holy persons are in a state of sickness, and then it is sent them that they may bear it patiently, and have great merit before God for their sufferings, and thus become more holy. Again, very small children who have never sinned are sick, and then it is perhaps that their parents may have merit for patiently taking care of them. I say that God sometimes sends sickness to persons living in sin for the purpose of bringing them back to a better way of living, and in that case their sickness is for them a great mercy from God, who might have allowed them to continue in sin till His judgments and condemnation came suddenly upon them.