{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_14553/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_14553","id":"gutenberg_14553","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/14553","summary":null,"tags":["Category: Religion/Spirituality","Category: Teaching & Education","Catholic Church -- Catechisms -- English"],"text":"A\n\nCATECHISM\n\nOF\n\nCHRISTIAN DOCTRINE\n\n\n\nPREPARED AND ENJOINED\nBY ORDER OF THE\nTHIRD PLENARY COUNCIL OF BALTIMORE\n(In Accordance with the New Canon Law)\n\n\n\nNo. 3\n\n{For Two Years' Course for Post-Confirmation Classes}\n\n\n\nSUPPLEMENTED BY\nRev. THOMAS L. KINKEAD\nAuthor of \"An Explanation of the Baltimore Catechism\"\n\n\nPublished by Ecclesiastical Authority\n\n\nNEW YORK, BOSTON, CINCINNATI, CHICAGO, SAN FRANCISCO\nBENZIGER BROTHERS, INC.\nPRINTERS TO THE HOLY APOSTOLIC SEE\n\n\n\n\nImprimatur:\nJOHN CARDINAL McCLOSKEY, Archbishop of New York.\nNEW YORK, April 6, 1885\n\n\nThe Catechism ordered by the Third Plenary Council of Baltimore, having\nbeen diligently compiled and examined, is hereby approved.\n+ JAMES GIBBONS, Archbishop of Baltimore, Apostolic Delegate.\nBALTIMORE, April 6, 1885.\n\n\n\nNihil obstat:\nREV. REMIGIUS LAFORT, S.T.L., Censor Librorum.\n\nImprimatur:\n+ MICHAEL AUGUSTINE, Archbishop of New York.\nNEW YORK, February 21, 1901.\n\nNihil obstat:\nARTHUR J. SCANLAN, S.T.D., Censor Librorum.\n\nImprimatur:\n+ PATRICK J. HAYES, D.D., Archbishop of New York.\nNEW YORK, June 29, 1921.\n\n\n\n\n{Transcriber's Note: This book is commonly known as \"The Baltimore\nCatechism No. 3\" and is part of a four volume e-text collection. See\nthe author's note below for the background and purpose of the series.\nThis e-text collection is substantially based on files generously\nprovided by http://www.catholic.net/ with some missing material\ntranscribed and added for this release. Transcriber's notes in this\nseries are placed within braces, and usually prefixed \"T.N.:\".}\n\n\n\n\nNOTE\n\n\nThese Catechisms of the Baltimore Series are arranged on a progressive\nplan. No. 00 gives the Prayers and Acts to be learned before the study\nof the Catechisms begins:--No. 0 contains one half the questions of No.\n1; No. 1 half the questions of No. 2; No. 2 one-third the questions of\nNo. 3, and No. 4 (an Explanation of the Baltimore Catechism) furnishes\nmuch additional information with copious explanations and examples.\n\nThe same questions bear the same numbers throughout the series, and\ntheir wording is identical. The different sizes of type make the\nCatechisms more suitable to their respective grades, smaller children\nusually requiring larger print.\n\nApart from its educational advantages, the progressive plan aims at\nlessening the expense in providing children with Catechisms, by\nfurnishing just what is necessary for each grade; it aims also at\nencouraging the children to learn, by affording opportunity for\npromotion from book to book.\n\nThese Catechisms are intended to furnish a complete course of religious\ninstruction, when, used as follows:\n\nNo. 00 for Prayer classes.\nNo. 0 for Confession classes and certain adults.\nNo. 1 for First Communion classes.\nNo. 2 for Confirmation classes.\nNo. 3 for two years' course for Post-Confirmation classes.\nNo. 4 for Teachers and Teachers' Training classes.\n\n\n\n\n\nPREFACE TO NO. 3\n\nI have been requested by several priests to prepare an abridgment of the\n\"Explanation of the Baltimore Catechism\" that would be suitable as a\nclassbook for children who have been confirmed or who have completed the\nstudy of the Baltimore Catechism No. 2. The \"Explanation\" itself\ncontains more matter than some of these children can master and it costs\na little more than many of them can afford to pay. I have, therefore,\nselected from the list given in the back of the \"Explanation\" a large\nnumber of the more practical and important questions, to which I have\nadded others, with answers, as full, brief and simple as the matter will\npermit. These questions and answers are added to those of the Baltimore\nCatechism No. 2, but with such distinction in type that all may see they\nare not a part of the Catechism prepared by the Council, but only a\ndevelopment of its meaning.\n\n{T.N.: It is not practical below to mimic \"such distinction in type\"\nthat exists in the original book. To indicate the questions prepared by\nthe Council I have added in braces their corresponding numbers from\nBaltimore Catechism No. 2. For example, question 130 below is question 1\nin Baltimore Catechism No. 2. Fr. Kinkead's supplemental questions lack\nthis double numbering.}\n\nWhenever questions on the same subject are repeated in the book their\nobject is to bring out some new point or to show their connection with\nthe subject-matter there explained.\n\nAUTHOR.\n\n\n\n\nCONTENTS\n\n\n\n\nPRAYERS.\n\nThe Lord's Prayer\nThe Angelical Salutation\nThe Apostles' Creed\nThe Confiteor\nAn Act of Faith\nAn Act of Hope\nAn Act of Love\nAn Act of Contrition\nThe Blessing before Meals\nGrace after Meals\nThe Manner in Which a Lay Person Is to Baptize in Case of Necessity\n\n\nCATECHISM.\n\nLesson FIRST--On the End of Man\nLesson SECOND--On God and His Perfections\nLesson THIRD--On the Unity and Trinity of God\nLesson FOURTH--On Creation\nLesson FIFTH--On Our First Parents and the Fall\nLesson SIXTH--On Sin and Its Kinds\nLesson SEVENTH--On the Incarnation and Redemption\nLesson EIGHTH--On Our Lord's Passion, Death, Resurrection and Ascension\nLesson NINTH--On the Holy Ghost and His Descent Upon the Apostles\nLesson TENTH--On the Effects of the Redemption\nLesson ELEVENTH--On the Church\nLesson TWELFTH--On the Attributes and Marks of the Church\nLesson THIRTEENTH--On the Sacraments in General\nLesson FOURTEENTH--On Baptism\nLesson FIFTEENTH--On Confirmation\nLesson SIXTEENTH--On the Gifts and Fruits of the Holy Ghost\nLesson SEVENTEENTH--On the Sacrament of Penance\nLesson EIGHTEENTH--On Contrition\nLesson NINETEENTH--On Confession\nLesson TWENTIETH--On the Manner of Making a Good Confession\nLesson TWENTY-FIRST--On Indulgences\nLesson TWENTY-SECOND--On the Holy Eucharist\nLesson TWENTY-THIRD--On the Ends for which the Holy Eucharist was\n  Instituted\nLesson TWENTY-FOURTH--On the Sacrifice of the Mass\nLesson TWENTY-FIFTH--On Extreme Unction and Holy Orders\nLesson TWENTY-SIXTH--On Matrimony\nLesson TWENTY-SEVENTH--On the Sacramentals\nLesson TWENTY-EIGHTH--On Prayer\nLesson TWENTY-NINTH--On the Commandments of God\nLesson THIRTIETH--On the First Commandment\nLesson THIRTY-FIRST--The First Commandment--On the Honor and Invocation\n  of the Saints\nLesson THIRTY-SECOND--From the Second to the Fourth Commandment\nLesson THIRTY-THIRD--From the Fourth to the Seventh Commandment\nLesson THIRTY-FOURTH--From the Seventh to the Tenth Commandment\nLesson THIRTY-FIFTH--On the First and Second Commandments of the Church\nLesson THIRTY-SIXTH--On the Third, Fourth, Fifth and Sixth Commandments\n  of the Church\nLesson THIRTY-SEVENTH--On the Last Judgment and Resurrection, Hell,\n  Purgatory and Heaven\n\n\n\n\nCatechism of Christian Doctrine\n\n\n\nPRAYERS\n\n\nThe Lord's Prayer.\n\nOur Father, who art in heaven, hallowed be Thy name. Thy kingdom come;\nThy will be done on earth as it is in heaven. Give us this day our daily\nbread; and forgive us our trespasses as we forgive those who trespass\nagainst us; and lead us not into temptation, but deliver us from evil.\nAmen.\n\n\nThe Angelical Salutation.\n\nHail Mary, full of grace! the Lord is with thee: blessed art thou\namongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary,\nMother of God, pray for us sinners, now and at the hour of our death.\nAmen.\n\n\nThe Apostles' Creed.\n\nI believe in God, the Father Almighty, Creator of heaven and earth; and\nin Jesus Christ, His only Son, our Lord; who was conceived by the Holy\nGhost, born of the Virgin Mary, suffered under Pontius Pilate, was\ncrucified; died, and was buried. He descended into hell; the third day\nHe arose again from the dead; He ascended into heaven, sitteth at the\nright hand of God, the Father Almighty; from thence He shall come to\njudge the living and the dead. I believe in the Holy Ghost, the Holy\nCatholic Church, the communion of Saints, the forgiveness of sins, the\nresurrection of the body, and the life everlasting. Amen.\n\n\nThe Confiteor.\n\nI confess to Almighty God, to blessed Mary, ever Virgin, to blessed\nMichael the Archangel, to blessed John the Baptist, to the holy Apostles\nPeter and Paul, and to all the Saints, that I have sinned exceedingly in\nthought, word and deed, through my fault, through my fault, through my\nmost grievous fault. Therefore, I beseech blessed Mary, ever Virgin,\nblessed Michael the Archangel, blessed John the Baptist, the holy\nApostles Peter and Paul, and all the Saints, to pray to the Lord our God\nfor me.\n\nMay the Almighty God have mercy on me, and forgive me my sins, and bring\nme to everlasting life. Amen.\n\nMay the Almighty and merciful Lord grant me pardon, absolution, and\nremission of all my sins. Amen.\n\n\nAn Act of Faith.\n\nO my God! I firmly believe that Thou art one God in three Divine\npersons, Father, Son, and Holy Ghost; I believe that Thy Divine Son\nbecame man, and died for our sins, and that he will come to judge the\nliving and the dead. I believe these and all the truths which the Holy\nCatholic Church teaches, because Thou hast revealed them, who canst\nneither deceive nor be deceived.\n\n\nAn Act of Hope.\n\nO my God! relying on Thy infinite goodness and promises, I hope to\nobtain pardon of my sins, the help of Thy grace, and life everlasting,\nthrough the merits of Jesus Christ, my Lord and Redeemer.\n\n\nAn Act of Love.\n\nO my God! I love Thee above all things, with my whole heart and soul,\nbecause Thou art all-good and worthy of all love. I love my neighbor as\nmyself for the love of Thee. I forgive all who have injured me, and ask\npardon of all whom I have injured.\n\n\nAn Act of Contrition.\n\nO my God! I am heartily sorry for having offended Thee, and I detest all\nmy sins, because I dread the loss of heaven and the pains of hell; but\nmost of all because they offend Thee, my God, who art all-good and\ndeserving of all my love. I firmly resolve, with the help of Thy grace,\nto confess my sins, to do penance, and to amend my life.\n\n\nThe Blessing before Meals.\n\n+ Bless us, O Lord! and these Thy gifts, which we are about to receive\nfrom Thy bounty, through Christ our Lord. Amen.\n\n\nGrace after Meals.\n\n+ We give Thee thanks for all Thy benefits, O Almighty God, who livest\nand reignest for ever; and may the souls of the faithful departed,\nthrough the mercy of God, rest in peace. Amen.\n\n\n\nThe Manner in which a Lay Person is to Baptize in Case of Necessity:\n\nPour common water on the head or face of the person to be baptized and\nsay while pouring it:\n\n\"I baptize thee in the name of the Father, and of the Son, and of the\nHoly Ghost.\"\n\nN.B. Any person of either sex who has reached the use of reason can\nbaptize in case of necessity.\n\n\n\n\nCATECHISM\n\n\n\nTHE LORD'S PRAYER.\n\n\nQ. 1. Say the Lord's Prayer.\nA. Our Father, who art in heaven, hallowed be Thy name; Thy kingdom\ncome; Thy will be done on earth as it is in heaven. Give us this day our\ndaily bread; and forgive us our trespasses as we forgive those who\ntrespass against us; and lead us not into temptation, but deliver us\nfrom evil. Amen.\n\nQ. 2. Who made the Lord's Prayer?\nA. Our Lord Himself made the Lord's Prayer for the use of His disciples\nand of all the faithful.\n\nQ. 3. Why is the \"Our Father\" the most excellent of all Prayers?\nA. The \"Our Father\" is the most excellent of all prayers because Our\nLord Himself made it and because its petitions ask for all we can need\nfor soul or body.\n\nQ. 4. How is the Lord's Prayer divided?\nA. The Lord's Prayer is divided into seven requests or petitions. Three\nof these petitions refer to God's honor and glory, and the remaining\nfour to our corporeal or spiritual wants.\n\nQ. 5. Whom do we address as \"Our Father\" when we say the Lord's Prayer?\nA. When we say \"Our Father\" in the Lord's Prayer we address Almighty\nGod, Father, Son and Holy Ghost united in the adorable Trinity.\n\nQ. 6. Why do we say \"our\" and not \"my\" Father?\nA. We say \"our\" and not \"my\" Father to remind us that through our\ncreation and redemption, we are all members of the great human family of\nwhich God is the Father; and that we should pray for and help one\nanother.\n\nQ. 7. Why do we call God Father?\nA. We call God Father because He does for us what a good father should\ndo for his children. He gives us our existence; He protects us; He\nprovides for us and teaches us; and because the name of \"Father\" fills\nus with love and reverence for him, and with confidence in Him.\n\nQ. 8. Why do we say \"Who art in heaven\" if God be everywhere?\nA. We say \"who art in heaven\" to put us in mind (1) that heaven is our\ntrue home for which we were created; (2) that in heaven we shall see God\nface to face as He is; (3) that heaven is the place where God will be\nfor all eternity, with the blessed.\n\nQ. 9. What does \"Hallowed be Thy Name\" mean?\nA. Hallowed means set apart for a holy or sacred use, and thus comes to\nmean treated or praised as holy or sacred. \"Thy name\" means God Himself\nand all relating to Him, and by this petition we ask that God may be\nknown, loved and served by all.\n\nQ. 10. What do we ask for in the petition: \"Thy kingdom come\"?\nA. In the petition \"Thy kingdom come\" we ask (1) that God may reign in\nthe souls of all men by His grace, so that they may attain eternal\nsalvation; (2) that the true Church--Christ's kingdom--may spread upon\nearth till all men embrace the true religion.\n\nQ. 11. Who do God's Will in heaven?\nA. In heaven the Angels and Saints do God's Will perfectly. They never\ndisobey, or even wish to disobey Him. In the petition, \"Thy Will be done\non earth as it is in heaven,\" we pray that all God's creatures may\nimitate the Angels and Saints in heaven by never offending Him.\n\nQ. 12. What do we ask for by \"our daily bread\"?\nA. In the petition for \"our daily bread\" we ask not merely for bread,\nbut for all that we need for the good of our body or soul.\n\nQ. 13. Why do we say \"daily\"?\nA. We say \"daily\" to teach us that we are not to be avaricious but only\nprudent in providing for our wants; and that we are to have great\nconfidence in the providence of God.\n\nQ. 14. What do \"trespasses\" mean?\nA. \"Trespasses\" mean here injuries done or offenses given to another,\nand when God is the person offended, \"trespasses\" mean sins.\n\nQ. 15. What do you mean by \"forgive us our trespasses as we forgive\nthose who trespass against us\"?\nA. In this petition we declare to God that we have forgiven all who have\ninjured or offended us, and ask Him to reward us by pardoning our sins.\n\nQ. 16. When may we be said to forgive those who trespass against us?\nA. We may be said to forgive our enemies when we act, and, as far as\npossible, feel toward them as if they had never injured us.\n\nQ. 17. What is temptation?\nA. A temptation is anything that incites, provokes, or urges us to\noffend God.\n\nQ. 18. What is the best means of overcoming temptation?\nA. The best means of overcoming temptation is to resist its very\nbeginning, by turning our attention from it; by praying for help to\nresist it; and by doing the opposite of what we are tempted to do.\n\nQ. 19. Does God tempt us to sin?\nA. God does not tempt us to sin; but He permits us to be tempted to try\nour fidelity or punish our pride; and to give us an opportunity of\nmeriting rewards for ourselves by overcoming the temptations.\n\nQ. 20. Can we always resist temptation?\nA. We can always resist temptation if we wish, for God always gives us\nsufficient grace and never permits us to be tempted above our strength.\n\nQ. 21. Is it a sin to be tempted?\nA. It is not a sin to be tempted, because we cannot prevent it. It is\nsinful only to consent or yield to the temptation or needlessly expose\nourselves to it.\n\nQ. 22. From what do our temptations come?\nA. Our temptations come either from the devil, our spiritual enemy, or\nfrom the world; that is, the wicked persons, places, or things in the\nworld; or from the flesh; that is, our body with its strong passions and\nevil inclinations.\n\nQ. 23. Should we seek temptation for the sake of overcoming it?\nA. We must not expose ourselves to temptation, but, on the contrary,\ncarefully avoid it, yet resist it bravely when it assails us.\n\nQ. 24. From what evil do we ask to be delivered?\nA. We ask to be delivered from every evil of body and mind, but\nparticularly to be delivered from sin, which is the greatest of all\nevils.\n\nQ. 25. What does \"Amen\" mean?\nA. \"Amen\" means so be it; and expresses a desire that the petition may\nbe granted.\n\nQ. 26. What does Christian mean?\nA. A Christian is a baptized person who professes to believe all that\nChrist has taught, and to do all that He has commanded as necessary for\nour salvation.\n\n\n\nTHE ANGELICAL SALUTATION.\n\n\nQ. 27. Say the Angelical Salutation.\nA. Hail Mary, full of grace! the Lord is with thee: blessed art thou\namongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary,\nMother of God, pray for us sinners, now and at the hour of our death.\nAmen.\n\nQ. 28. What is a salutation?\nA. A salutation is the customary words or actions by which the people of\na country greet one another.\n\nQ. 29. Why is this salutation called Angelical?\nA. This salutation is called Angelical because it was given by an angel.\n\nQ. 30. What does \"hail\" mean?\nA. \"Hail\" means, I wish you health. It is an exclamation of respectful\ngreeting.\n\nQ. 31. How is the \"Hail Mary\" divided?\nA. The \"Hail Mary\" is divided into two parts. The first part, made by\nthe Angel Gabriel and St. Elizabeth, contains the praises of the Mother\nof God; and the second part, added by the Church, begs her intercession\nfor sinners.\n\nQ. 32. Why is the \"Hail Mary\" usually placed after the Lord's Prayer?\nA. The \"Hail Mary\" is usually placed after the Our Father because it is\nan inspired prayer, the most excellent after the Lord's Prayer, and also\nthat the Blessed Mother may, by her powerful intercession, aid us in\nobtaining what we ask.\n\nQ. 33. Who was St. Elizabeth?\nA. St. Elizabeth was the mother of St. John the Baptist and the cousin\nof the Blessed Virgin.\n\nQ. 34. What answer did the Blessed Virgin make to the words of St.\nElizabeth?\nA. The Blessed Virgin answered St. Elizabeth in the words of the\nbeautiful Magnificat.\n\nQ. 35. What is the Magnificat?\nA. The Magnificat is the splendid canticle or hymn in which the Blessed\nVirgin praises God and returns Him thanks for the great things He has\ndone for her. It is usually sung at Vespers in the Church.\n\nQ. 36. Why do we address Mary as \"full of grace\"?\nA. We address Mary as \"full of grace\" because she was never guilty of\nthe slightest sin; was endowed with every virtue, and blessed with a\nconstant increase of grace in her soul.\n\nQ. 37. Why do we say \"the Lord is with thee\"?\nA. We say \"the Lord is with thee,\" for besides being with her as He is\nwith all His creatures on account of His presence everywhere; and as He\nis with the good on account of their virtue, He is with Mary in a very\nspecial manner on account of her dignity as Mother of His Son.\n\nQ. 38. Why is Mary called \"blessed amongst women\"?\nA. Mary is called \"blessed amongst women\" on account of her personal\nholiness, her great dignity as Mother of God, and her freedom from\noriginal sin.\n\nQ. 39. Why is Mary called \"holy\"?\nA. Mary is called \"holy\" because one full of grace and endowed with\nevery virtue must be holy.\n\nQ. 40. Why do we need Mary's prayers at the hour of death?\nA. We need Mary's prayers at the hour of death because at that time our\nsalvation is in greatest danger, and our spiritual enemies most anxious\nto overcome us.\n\nQ. 41. Why do we say the \"Hail Mary\"?\nA. We say the \"Hail Mary\" to put us in mind of the Incarnation, and to\nshow our devotion to the Mother of God, and our confidence in her\nassistance.\n\nQ. 42. In what form of prayer is the \"Hail Mary\" most frequently\nrepeated?\nA. The \"Hail Mary\" is most frequently repeated in the recitation of the\nrosary or beads.\n\nQ. 43. What is the Angelus?\nA. The Angelus is a prayer giving a brief history of the Incarnation.\n\nQ. 44. Say the Angelus.\nA. The Angel of the Lord declared unto Mary. And she conceived of the\nHoly Ghost. Hail Mary, &c. Behold the handmaid of the Lord. Be it done\nunto me according to Thy Word. Hail Mary, &c. And the Word was made\nflesh. And dwelt among us. Hail Mary, &c. Pray for us, O Holy Mother of\nGod! That we may be made worthy of the promises of Christ.\n\nLet us pray:\n\nPour forth, we beseech Thee, O Lord, Thy grace into our hearts that we\nto whom the Incarnation of Christ Thy Son was made known by the message\nof an angel, may, by His Passion and cross, be brought to the glory of\nHis resurrection, through the same Christ Our Lord. Amen.\n\nQ. 45. At what time is the Angelus usually said?\nA. The Angelus is said in the evening, it memory of the Incarnation; in\nthe morning, in memory of the Resurrection, and at noon in memory of the\nPassion of Our Lord.\n\nQ. 46. What does \"the Word was made flesh\" mean in the Angelus?\nA. \"The Word\" means the second person of the Blessed Trinity, and \"made\nflesh\" means became man.\n\nQ. 47. What is the Litany of the Blessed Virgin?\nA. The Litany is a form of prayer in which we address our Blessed Lady\nby many beautiful titles, such as Mother of God, Virgin Most Pure,\nRefuge of Sinners, &c., asking her after each to pray for us.\n\nQ. 48. Are there any other Litanies in use besides the Litany of the\nBlessed Virgin?\nA. Besides the Litany of the Blessed Virgin there are other Litanies in\nuse, especially the Litany of the Saints, the Litany of the Holy Name of\nJesus, the Litany of the Sacred Heart, &c.\n\n\n\nTHE APOSTLES' CREED.\n\n\nQ. 49. Say the Apostles' Creed.\nA. I believe in God, the Father Almighty, Creator of heaven and earth;\nand in Jesus Christ, His only Son, our Lord; who was conceived by the\nHoly Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was\ncrucified; died, and was buried. He descended into hell: the third day\nHe arose again from the dead: He ascended into heaven, sitteth at the\nright hand of God, the Father Almighty; from thence He shall come to\njudge the living and the dead. I believe in the Holy Ghost, the Holy\nCatholic Church, the communion of Saints, the forgiveness of sins, the\nresurrection of the body, and the life everlasting. Amen.\n\nQ. 50. What is a creed?\nA. A creed is a summary or list of the chief truths we believe or\nprofess to believe. It is a compendium of doctrine.\n\nQ. 51. Why is this creed called the Apostles'?\nA. This creed is called the Apostles' because it came down to us from\nthe Apostles, and also to distinguish it from longer creeds in use in\nthe Church, such as the Nicene Creed, which is said in the Mass; the\nAthanasian Creed, which is said in the priests' divine Office, and the\nCreed of Pope Pius IV, which is used on solemn occasions.\n\nQ. 52. Do all these creeds teach the same doctrines?\nA. All these creeds teach the same doctrines, for the longer creeds are\nonly a fuller explanation of the truths contained in the Apostles'\nCreed.\n\nQ. 53 Who were the Apostles?\nA. The Apostles were the twelve men selected by Our Lord to be the first\nbishops of His Church.\n\nQ. 54. How do you know the Apostles were bishops?\nA. I know the Apostles were bishops because they could administer the\nSacraments of Confirmation and Holy Orders and make laws for the Church,\nas we learn from Holy Scripture, and these powers belong to bishops\nalone.\n\nQ. 55. Who were the disciples of Our Lord?\nA. The disciples were the seventy-two chosen followers of Our Lord, whom\nHe sent to preach and perform good works in every city and place whither\nHe Himself was to come. The Apostles also are frequently called \"the\ndisciples.\"\n\nQ. 56. Why did the Apostles leave us a creed?\nA. The Apostles left us a creed that all who wished to become Christians\nmight have a standard of the truths they must know and believe before\nreceiving Baptism.\n\nQ. 57. How many articles or parts in the Apostles' Creed?\nA. There are twelve articles or parts in the Apostles' Creed. They refer\nto God the Father in the works of creation; to God the Son in the works\nof redemption; to God the Holy Ghost in the works of sanctification; and\neach article contradicts one or more false doctrines on these subjects.\n\nQ. 58. What does Creation mean?\nA. To create means to produce out of nothing. God alone has this power,\nand He alone can be called \"Creator.\"\n\nQ. 59. Had Jesus Christ more than one Father?\nA. God the Father, the First Person of the Blessed Trinity, is the only\nreal and true Father of Jesus Christ, as the Blessed Virgin is His true\nMother. St. Joseph, whom we also call His father, was only His\nfoster-father or guardian upon earth.\n\nQ. 60. By what names is Our Lord called?\nA. Our Lord is called by many names, such as Our Saviour, Our Redeemer,\nJesus Christ, Son of God; Second Person of the Blessed Trinity, the\nMessias, Son of David, Lamb of God and others to be found in the\nlitanies. Each name recalls to our mind some benefit received or\nprophesy fulfilled.\n\nQ. 61. Of what religion was Pontius Pilate?\nA. Pontius Pilate was a pagan; that is, a worshiper of false gods.\n\nQ. 62. Why do we say \"died\" instead of \"was put to death\"?\nA. We say \"died\" to show that Our Lord gave up His life willingly; for\nhow could He be put to death against His will, who could always restore\nHis life as He did at His resurrection?\n\nQ. 63. What is death?\nA. Death in man is caused by the separation of the soul from the body,\nfor Adam was made a living being by the union of his soul and body.\n\nQ. 64. Why do we say of Christ \"He was buried\"?\nA. We say that \"He was buried\" to show that He was really dead.\n\nQ. 65. Did \"hell\" always mean only that state in which the damned are\npunished?\nA. The word \"hell\" was sometimes used to signify the grave or a low\nplace. In the Apostles' Creed it means Limbo.\n\nQ. 66. Is Limbo the same place as Purgatory?\nA. Limbo is not the same place as Purgatory, because the souls in\nPurgatory suffer, while those in Limbo do not.\n\nQ. 67. Who were in Limbo when Our Lord descended into it?\nA. There were in Limbo when Our Lord descended into it the souls of all\nthose who died the friends of God, but could not enter heaven till the\nAscension of Our Lord.\n\nQ. 68. Name some holy persons who died before Christ ascended into\nheaven.\nA. Among the holy persons who died before Christ ascended into heaven,\nwe may mention: Abraham, Isaac, Jacob, Moses, David, the Prophets, St.\nAnn, St. John the Baptist, and St. Joseph.\n\nQ. 69. What do we mean by \"Judge the living and the dead\"?\nA. By the \"living\" we mean all those who shall be alive upon the earth\nat the last day, and by the \"dead\" those who have died before that time.\nOr the \"living\" may also mean those who are in a state of grace; and the\n\"dead\" those who are in mortal sin.\n\nQ. 70. How many branches or parts of the Church are there?\nA. There are three branches or parts of the Church, called the Church\nMilitant, the Church Suffering, and the Church Triumphant.\n\nQ. 71. What do we mean by the \"Church Militant\"?\nA. By the \"Church Militant\" or \"fighting Church\" we mean all the\nfaithful who are still upon earth struggling for their salvation by\nwarring against their spiritual enemies.\n\nQ. 72. What do we mean by the \"Church Suffering\"?\nA. By the \"Church Suffering\" we mean the faithful in Purgatory, who are\nbeing purified from the last stains and consequences of their sins.\n\nQ. 73. What do we mean by the \"Church Triumphant\"?\nA. By the \"Church Triumphant\" we mean all the faithful now in heaven,\nrejoicing with God that they have defeated their spiritual enemies and\nattained their salvation.\n\nQ. 74 Explain the \"Communion of Saints.\"\nA. The \"Communion of Saints\" means that the members of the three\nbranches of the Church can help one another. We can assist the souls in\nPurgatory by our prayers and good works, while the Saints in heaven\nintercede for us.\n\nQ. 75. Does the \"Communion of Saints\" mean anything else?\nA. The \"Communion of Saints\" means also that we all share in the merits\nof Our Lord and in the superabundant satisfaction of the Blessed Virgin\nand of the Saints, as well as in the prayers and good works of the\nChurch and of the faithful.\n\nQ. 76. Have the Saints their bodies in heaven?\nA. The Saints have not yet their bodies in heaven, as they will have\nthem after the resurrection on the last day. Our Divine Lord and His\nblessed Mother are the only persons whose bodies are now in heaven.\n\nQ. 77. Are there Saints in heaven whose names we do not know?\nA. There are many Saints in heaven whose names we do not know, because\nall who are admitted into heaven are truly Saints.\n\nQ. 78. To whom do we usually give the name of \"Saints\"?\nA. We usually apply the name of \"Saints\" to those only whom the Church\nhas Canonized.\n\nQ. 79. What is the Canonization of a Saint?\nA. Canonization is a solemn ceremony by which the Church declares that a\ncertain person, now dead, was remarkable for extraordinary holiness\nwhile on earth, and is now in heaven worthy of our veneration.\n\nQ. 80. How does the Canonization of a Saint take place?\nA. In the Canonization of a Saint (1) the accounts of the person's holy\nlife, heroic virtue, and miracles are collected and sent to the Holy\nSee; (2) those accounts are examined by the Holy Father or his\ncardinals, and, if found to be true and sufficient, (3) the Saint is\nCanonized or perhaps only beatified.\n\nQ. 81. What is the difference between the honors conferred on a person\nby beatification and Canonization?\nA. Beatification limits the honor to be given to the beatified by\nrestricting it to certain places or persons; whereas Canonization is the\nhighest honor and permits all to venerate the Saint everywhere.\n\nQ. 82. Why does the Church Canonize Saints?\nA. The Church Canonizes Saints (1) to honor them, and (2) to make us\ncertain that they are in heaven, and may, therefore, be invoked in our\nprayers.\n\nQ. 83. Can the Church err in the Canonization of a Saint?\nA. The Church cannot err in matters of faith or morals, and the\nCanonization of a Saint is a matter of faith and morals.\n\nQ. 84. What is the difference between a Saint and an Angel?\nA. The Saints lived upon the earth in bodies like our own. The Angels\nnever inhabited the earth, though they visit it and remain for a time\nwith us. They have not now and never will have bodies.\n\nQ. 85. Through what means may we obtain the \"forgiveness of sins\"?\nA. We may obtain the \"forgiveness of sins\" especially through the\nSacraments of Baptism and Penance.\n\nQ. 86. What do we mean by the \"resurrection of the body\"?\nA. By the \"resurrection of the body\" we mean that the bodies of the dead\nshall be restored to life, rise again on the last day, and be united to\nthe souls from which they were separated by death.\n\nQ. 87. How is the resurrection possible when the bodies are reduced to\nashes and mingled with the soil?\nA. The resurrection is possible to God, who can do all things, and who,\nhaving created the bodies out of nothing in the beginning, can easily\ncollect and put together their scattered parts by an act of His\nall-powerful will.\n\nQ. 88. What does \"life everlasting\" mean?\nA. \"Life everlasting\" means endless happiness in heaven; as endless\nmisery in hell may be called \"everlasting death.\"\n\nQ. 89. Is the Apostles' Creed an act of faith?\nA. The Apostles' Creed is an act of faith, because by it we profess our\nbelief in the truths it contains.\n\n\n\nTHE CONFITEOR.\n\n\nQ. 90. Say the Confiteor and verses after it.\nA. I confess to Almighty God, to blessed Mary, ever Virgin, to blessed\nMichael the Archangel, to blessed John the Baptist, to the holy Apostles\nPeter and Paul, and to all the Saints, that I have sinned exceedingly in\nthought, word and deed, through my fault, through my fault, through my\nmost grievous fault. Therefore, I beseech blessed Mary, ever Virgin,\nblessed Michael the Archangel, blessed John the Baptist, the holy\nApostles Peter and Paul, and all the Saints, to pray to the Lord our God\nfor me.\n\nMay the Almighty God have mercy on me, and forgive me my sins, and bring\nme to ever-lasting life. Amen.\n\nMay the Almighty and merciful Lord grant me pardon, absolution, and\nremission of all my sins. Amen.\n\nQ. 91. What does \"Confiteor\" mean?\nA. \"Confiteor\" is the first word of this prayer in Latin, and means \"I\nConfess.\"\n\nQ. 92. How is the Confiteor divided?\nA. The Confiteor is divided into two parts. In the first part we\nacknowledge our sins in the presence of God and of His Saints and\nAngels. In the second part we beg the Saints and Angels to aid us in\nobtaining forgiveness.\n\nQ. 93. What should we bear in mind in saying any prayer, and especially\nthe Confiteor?\nA. While saying any prayer, and especially the Confiteor, we should bear\nin mind that we are in the presence of God, and of His Saints and\nAngels, who see us and hear us, though we can not see or hear them.\n\n\n\nAN ACT OF FAITH.\n\n\nQ. 94. Say the Act of Faith.\nA. O my God! I firmly believe that Thou art one God in three Divine\npersons, Father, Son, and Holy Ghost; I believe that Thy Divine Son\nbecame man, and died for our sins, and that He will come to judge the\nliving and the dead. I believe these and all the truths which the Holy\nCatholic Church teaches, because Thou hast revealed them, who canst\nneither deceive nor be deceived.\n\nQ. 95. Give the substance of an Act of Faith.\nA. The substance of an Act of Faith is: I believe all that God has\nrevealed and the Catholic Church teaches.\n\nQ. 96. Why do we find Acts of Faith of different lengths?\nA. We find Acts of Faith of different lengths, because some state more\nfully than others what God has revealed and the Church teaches.\n\n\n\nAN ACT OF HOPE.\n\n\nQ. 97. Say the Act of Hope.\nA. O my God! relying on Thy infinite goodness and promises, I hope to\nobtain pardon of my sins, the help of Thy grace, and life ever-lasting,\nthrough the merits of Jesus Christ, my Lord and Redeemer.\n\nQ. 98. Give the substance of an Act of Hope.\nA. The substance of an Act of Hope is: I hope for heaven and the means\nto obtain it.\n\n\n\nAN ACT OF LOVE.\n\n\nQ. 99. Say the Act of Love.\nA. O my God! I love Thee above all things, with my whole heart and soul,\nbecause Thou art all-good and worthy of all love. I love my neighbor as\nmyself for the love of Thee. I forgive all who have injured me, and ask\npardon of all whom I have injured.\n\nQ. 100. Give the substance of an Act of Love.\nA. The substance of an Act of Love is: I love God above all things for\nHis own sake, and my neighbor as myself for the love of God.\n\nQ. 101. How do we show that we love God above all things?\nA. We show that we love God above all things by keeping His commandments\nand by never offending Him for any person or thing.\n\nQ. 102. What does loving your neighbor as yourself mean?\nA. Loving my neighbor as myself does not mean that I must love him as\nmuch as myself; but that I must love him with the same kind of love,\nthat is, I must never do to my neighbor what I would not wish my\nneighbor to do to me; but, on the contrary, do unto others as I would\nhave others do unto me.\n\nQ. 103. Do an \"Act of Love\" and an \"Act of Charity\" mean the same thing?\nA. An \"Act of Love\" and \"Act of Charity\" do mean the same thing, because\nCharity means love, or it means an act of kindness that comes from love.\n\nQ. 104. How may all persons show Charity to their neighbor?\nA. All persons may show Charity to their neighbor by never injuring his\ncharacter and by always speaking well of him.\n\nQ. 105. Are we bound to make Acts of Faith, Hope and Love?\nA. We are bound from time to time during our lives to make Acts of\nFaith, Hope and Love; otherwise we risk our salvation.\n\n\n\nAN ACT OF CONTRITION.\n\n\nQ. 106. What does \"Contrition\" mean?\nA. \"Contrition\" means a state of grief or deep sorrow for our sins.\n\nQ. 107. Say the Act of Contrition.\nA. O my God! I am heartily sorry for having offended Thee, and I detest\nall my sins, because I dread the loss of heaven and the pains of hell,\nbut most of all because they offend Thee, my God, who art all-good and\ndeserving of all my love. I firmly resolve, with the help of Thy grace,\nto confess my sins, to do penance, and to amend my life.\n\nQ. 108. Give the substance of an Act of Contrition.\nA. The substance of an Act of Contrition is: I am sorry for my sins,\nbecause they have offended God, and I will never sin again.\n\nQ. 109. Why do we find Acts of Hope, Love, and Contrition of different\nlengths?\nA. We find Acts of Hope, Love, and Contrition of different lengths,\nbecause some explain more fully than others what we hope for, why we\nlove God and why we are sorry for our sins.\n\n\n\nTHE BLESSING BEFORE MEALS.\n\n\nQ. 110. Say the Blessing before Meals.\nA. Bless us, O Lord! and these Thy gifts, which we are about to receive\nfrom Thy bounty, through Christ Our Lord. Amen.\n\n\n\nGRACE AFTER MEALS.\n\n\nQ. 111. Say the Grace after Meals.\nA. We give Thee thanks for all Thy benefits, O Almighty God, who livest\nand reignest for ever; and may the souls of the faithful departed,\nthrough the mercy of God, rest in peace. Amen.\n\nQ. 112. What does \"Grace\" at meals mean?\nA. \"Grace\" at meals means the thanks we offer God for the food we are\nabout to receive or have just taken.\n\nQ. 113. Why should we say \"Grace\" at meals.\nA. We should say \"Grace\" at meals to show our gratitude to God, who has\ngiven us all we possess and daily supplies our wants.\n\nQ. 114. Is it wrong to despise or waste our food?\nA. It is wrong to despise or waste our food, because we thereby slight\nthe goodness of God, who owes us nothing.\n\nQ. 115. Is it a sin to neglect \"Grace\" at meals?\nA. It is not a sin to neglect \"Grace\" at meals, but only a mark of our\ningratitude; for if we are to thank God for all His gifts we should do\nso especially at the time they are given.\n\n\n\nTHE MANNER IN WHICH A LAY PERSON IS TO BAPTIZE IN CASE OF NECESSITY.\n\n\nQ. 116. What do you mean here by a \"lay person\"?\nA. By a \"lay person\" I mean here any one who is not a priest.\n\nAll such persons and those not dedicated to the service of the Altar,\ntaken together, are called the \"laity,\" as all those who have received\nsacred orders or who are dedicated to the service of the Altar, taken\ntogether, are called the \"clergy.\"\n\nQ. 117. What is meant by \"in case of necessity?\"\nA. In \"case of necessity\" means here that a person not baptized is in\ndanger of death and there is no priest present to administer the\nSacrament.\n\nQ. 118. How is Baptism given by a \"lay person\"?\nA. Whoever baptizes must:--\n\nPour common water on the head or face of the person to be baptized, and\nsay while pouring it:\n\n\"I baptize thee, in the name of the Father and of the Son, and of the\nHoly Ghost.\"\n\nN.B.--Any person of either sex who has, reached the use of reason can\nbaptize in case of necessity.\n\nQ. 119. What else is to be observed?\nA. In baptizing: (1) The water must touch the skin and flow; (2) the\nsame person who pours the water must say the words; (3) parents should\nnot baptize their own children, if there be any other person present who\nknows how to baptize; (4) a man, if he be present and knows how to\nadminister the Sacrament, should baptize in preference to a woman; (5)\nthe person baptizing must have the intention of doing what the Church\ndoes; (6) he must not repeat the baptism after giving it once correctly.\n\nQ. 120. What is this baptism called?\nA. The baptism given in case of necessity is called private baptism to\ndistinguish it from solemn baptism, which is given in the church with\nall the ceremonies proper to it.\n\nQ. 121. What do you mean by either sex?\nA. \"Either sex\" means man or woman; boy or girl; any person competent to\nbaptize.\n\nQ. 122. When may we say one \"has reached the use of reason\"?\nA. We may say one \"has reached the use of reason\" when he knows the\ndifference between good and bad or right and wrong. Persons acquire this\nknowledge at about the age of seven years.\n\n\n\nCATECHISM.\n\n\nQ. 123. What is a Catechism?\nA. A Catechism is a book in the form of questions and answers treating\nof any subject, especially of religion.\n\nQ. 124. Of what subject does our Catechism treat?\nA. Our Catechism treats of religion; that is, of the truths we must\nbelieve and of the things we must do to serve God.\n\nQ. 125. Why is it important for us to learn the Catechism?\nA. It is important for us to learn the Catechism because it teaches us\nhow to serve God: and unless we serve God in this world we can not be\nsaved in the next; therefore, our knowledge of the Catechism affects our\nwhole existence.\n\n\n\nLESSON FIRST.\nON THE END OF MAN.\n\n\nQ. 126. What do we mean by the \"end of man\"?\nA. By the \"end of man\" we mean the purpose for which he was created:\nnamely, to know, love, and serve God.\n\nQ. 127. How do you know that man was created for God alone?\nA. I know that man was created for God alone because everything in the\nworld was created for something more perfect than itself: but there is\nnothing in the world more perfect than man; therefore, he was created\nfor something outside this world, and since he was not created for the\nAngels, he must have been created for God.\n\nQ. 128. In what respect are all men equal?\nA. All men are equal in whatever is necessary for their nature and end.\nThey are all composed of a body and soul; they are all created to the\nimage and likeness of God; they are all gifted with understanding and\nfree will; and they have all been created for the same end--God.\n\nQ. 129. Do not men differ in many things?\nA. Men differ in many things, such as learning, wealth, power, etc.; but\nthese things belong to the world and not man's nature. He came into this\nworld without them and he will leave it without them. Only the\nconsequences of good or evil done in this world will accompany men to\nthe next.\n\nQ. 130. {1} Who made the world?\nA. God made the world.\n\nQ. 131. What does \"world\" mean in this question?\nA. In this question \"world\" means the universe; that is, the whole\ncreation; all that we now see or may hereafter see.\n\nQ. 132. {2} Who is God?\nA. God is the Creator of heaven and earth, and of all things.\n\nQ. 133. {3} What is man?\nA. Man is a creature composed of body and soul, and made to the image\nand likeness of God.\n\nQ. 134. Does \"man\" in the Catechism mean all human beings?\nA. \"Man\" in the Catechism means all human beings, either men or women,\nboys, girls, or children.\n\nQ. 135. What is a creature?\nA. A creature is anything created, whether it has life or not; body or\nno body. Every being, person, or thing except God Himself may be called\na creature.\n\nQ. 136. {4} Is this likeness in the body or in the soul?\nA. This likeness is chiefly in the soul.\n\nQ. 137. {5} How is the soul like to God?\nA. The soul is like to God because it is a spirit that will never die,\nand has understanding and free will.\n\nQ. 138. Is every invisible thing a spirit?\nA. Every spirit is invisible--which means can not be seen; but every\ninvisible thing is not a spirit. The wind is invisible, and it is not a\nspirit.\n\nQ. 139. Has a spirit any other quality?\nA. A spirit is also indivisible; that is, it can not be divided into\nparts, as we divide material things.\n\nQ. 140. What do the words \"will never die\" mean?\nA. By the words \"will never die\" we mean that the soul, when once\ncreated, will never cease to exist, whatever be its condition in the\nnext world. Hence we say the soul is immortal or gifted with\nimmortality.\n\nQ. 141. Why then do we say a soul is dead while in a state of mortal\nsin?\nA. We say a soul is dead while in a state of mortal sin, because in that\nstate it is as helpless as a dead body, and can merit nothing for\nitself.\n\nQ. 142. What does our \"understanding\" mean?\nA. Our \"understanding\" means the \"gift of reason,\" by which man is\ndistinguished from all other animals, and by which he is enabled to\nthink and thus acquire knowledge and regulate his actions.\n\nQ. 143. Can we learn all truths by our reason alone?\nA. We can not learn all truths by our reason alone, for some truths are\nbeyond the power of our reason and must be taught to us by God.\n\nQ. 144. What do we call the truths God teaches us?\nA. Taken together, we call the truths God teaches us revelation, and we\ncall the manner by which He teaches them also revelation.\n\nQ. 145. What is \"Free Will\"?\nA. \"Free Will\" is that gift of God by which we are enabled to choose\nbetween one thing and another; and to do good or evil in spite of reward\nor punishment.\n\nQ. 146. Have brute animals \"understanding\" and \"free will\"?\nA. Brute animals have not \"understanding\" and \"free will.\" They have not\n\"understanding\" because they never change their habits or better their\ncondition. They have not \"free will\" because they never show it in their\nactions.\n\nQ. 147. What gift in animals supplies the place of reason?\nA. In animals the gift of \"instinct\" supplies the place of reason in\nguiding their actions.\n\nQ. 148. What is instinct?\nA. \"Instinct\" is a gift by which all animals are impelled to follow the\nlaws and habits that God has given to their nature.\n\nQ. 149. Have men as well as brutes \"instinct\"?\nA. Men have \"instinct,\" and they show it when placed in sudden danger,\nwhen they have not time to use their reason. A falling man instantly\ngrasps for something to support him.\n\nQ. 150. {6} Why did God make you?\nA. God made me to know Him, to love Him, and to serve Him in this world,\nand to be happy with Him forever in the next.\n\nQ. 151. Why is it necessary to know God?\nA. It is necessary to know God because without knowing Him we cannot\nlove Him; and without loving Him we cannot be saved. We should know Him\nbecause He is infinitely true; love Him because He is infinitely\nbeautiful; and serve Him because He is infinitely good.\n\nQ. 152. {7} Of which must we take more care, our soul or our body?\nA. We must take more care of our soul than of our body.\n\nQ. 153. {8} Why must we take more care of our soul than of our body?\nA. We must take more care of our soul than of our body, because in\nlosing our soul we lose God and everlasting happiness.\n\nQ. 154. {9} What must we do to save our souls?\nA. To save our souls, we must worship God by faith, hope, and charity;\nthat is, we must believe in Him, hope in Him, and love Him with all our\nheart.\n\nQ. 155. What does \"worship\" mean?\nA. \"Worship\" means to give divine honor by acts such as the offering of\nprayer or sacrifice.\n\nQ. 156. {10} How shall we know the things which we are to believe?\nA. We shall know the things which we are to believe from the Catholic\nChurch, through which God speaks to us.\n\nQ. 157. What do we mean by the \"Church, through which God speaks to us\"?\nA. By the \"Church, through which God speaks to us,\" we mean the\n\"teaching Church\"; that is, the Pope, Bishops, and priests, whose duty\nit is to instruct us in the truths and practices of our religion.\n\nQ. 158. {11} Where shall we find the chief truths which the Church\nteaches?\nA. We shall find the chief truths which the Church teaches in the\nApostles' Creed.\n\nQ. 159. If we shall find only the \"chief truths\" in the Apostles' Creed,\nwhere shall we find the remaining truths?\nA. We shall find the remaining truths of our Faith in the religious\nwritings and preachings that have been sanctioned by the authority of\nthe Church.\n\nQ. 160. Name some sacred truths not mentioned in the Apostles' Creed.\nA. In the Apostles' Creed there is no mention of the Real Presence of\nOur Lord in the Holy Eucharist, nor of the Infallibility of the Pope,\nnor of the Immaculate Conception of the Blessed Virgin Mary, nor of some\nother truths that we are bound to believe.\n\nQ. 161. {12} Say the Apostles' Creed.\nA. I believe in God, the Father Almighty, Creator of heaven and earth;\nand in Jesus Christ, His only Son, our Lord; who was conceived by the\nHoly Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was\ncrucified; died, and was buried. He descended into hell: the third day\nHe arose again from the dead: He ascended into heaven, sitteth at the\nright hand of God, the Father Almighty: from thence He shall come to\njudge the living and the dead. I believe in the Holy Ghost, the Holy\nCatholic Church, the communion of Saints, the forgiveness of sins, the\nresurrection of the body, and the life everlasting. Amen.\n\n\n\nLESSON SECOND.\nON GOD AND HIS PERFECTIONS.\n\n\nQ. 162. What is a perfection?\nA. A perfection is any good quality a thing should have. A thing is\nperfect when it has all the good qualities it should have.\n\nQ. 163. {13} What is God?\nA. God is a spirit infinitely perfect.\n\nQ. 164. What do we mean when we say God is \"infinitely perfect\"?\nA. When we say God is \"infinitely perfect\" we mean there is no limit or\nbounds to His perfection; for He possesses all good qualities in the\nhighest possible degree and He alone is \"infinitely perfect.\"\n\nQ. 165. {14} Had God a beginning?\nA. God had no beginning; He always was and He always will be.\n\nQ. 166. {15} Where is God?\nA. God is everywhere.\n\nQ. 167. How is God everywhere?\nA. God is everywhere whole and entire as He is in any one place. This is\ntrue and we must believe it, though we cannot understand it.\n\nQ. 168. {16} If God is everywhere, why do we not see Him?\nA. We do not see God, because He is a pure spirit and cannot be seen\nwith bodily eyes.\n\nQ. 169. Why do we call God a \"pure spirit\"?\nA. We call God a pure spirit because He has no body. Our soul is a\nspirit, but not a \"pure\" spirit, because it was created for union with\nour body.\n\nQ. 170. Why can we not see God with the eyes of our body?\nA. We cannot see God with the eyes of our body because they are created\nto see only material things, and God is not material but spiritual.\n\nQ. 171. {17} Does God see us?\nA. God sees us and watches over us.\n\nQ. 172. Is it necessary for God to watch over us?\nA. It is necessary for God to watch over us, for without His constant\ncare we could not exist.\n\nQ. 173. {18} Does God know all things?\nA. God knows all things, even our most secret thoughts, words, and\nactions.\n\nQ. 174. {19} Can God do all things?\nA. God can do all things, and nothing is hard or impossible to Him.\n\nQ. 175. When is a thing said to be \"impossible\"?\nA. A thing is said to be \"impossible\" when it cannot be done. Many\nthings that are impossible for creatures are possible for God.\n\nQ. 176. {20} Is God just, holy, and merciful?\nA. God is all just, all holy, all merciful, as He is infinitely perfect.\n\nQ. 177. Why must God be \"just\" as well as \"merciful\"?\nA. God must be just as well as merciful because He must fulfill His\npromise to punish those who merit punishment, and because He cannot be\ninfinite in one perfection without being infinite in all.\n\nQ. 178. Into what sins will the forgetfulness of God's justice lead us?\nA. The forgetfulness of God's justice will lead us into sins of\npresumption.\n\nQ. 179. Into what sins will the forgetfulness of God's mercy lead us?\nA. The forgetfulness of God's mercy will lead us into sins of despair.\n\n\n\nLESSON THIRD.\nON THE UNITY AND TRINITY OF GOD.\n\n\nQ. 180. What does \"unity,\" and what does \"trinity\" mean?\nA. \"Unity\" means being one, and \"trinity\" means three-fold or three in\none.\n\nQ. 181. Can we find an example to fully illustrate the mystery of the\nBlessed Trinity?\nA. We cannot find an example to fully illustrate the mystery of the\nBlessed Trinity, because the mysteries of our holy religion are beyond\ncomparison.\n\nQ. 182. {21} Is there but one God?\nA. Yes; there is but one God.\n\nQ. 183. {22} Why can there be but one God?\nA. There can be but one God because God, being supreme and infinite,\ncannot have an equal.\n\nQ. 184. What does \"supreme\" mean?\nA. \"Supreme\" means the highest in authority; also the most excellent or\ngreatest possible in anything. Thus in all things God is supreme, and in\nthe Church the Pope is supreme.\n\nQ. 185. When are two persons said to be equal?\nA. Two persons are said to be equal when one is in no way greater than\nor inferior to the other.\n\nQ. 186. {23} How many persons are there in God?\nA. In God there are three Divine persons, really distinct, and equal in\nall things--the Father, the Son, and the Holy Ghost.\n\nQ. 187. What do \"divine\" and \"distinct\" mean?\nA. \"Divine\" means pertaining to God, and \"distinct\" means separate; that\nis, not confounded or mixed with any other thing.\n\nQ. 188. {24} Is the Father God?\nA. The Father is God and the first Person of the Blessed Trinity.\n\nQ. 189. {25} Is the Son God?\nA. The Son is God and the second Person of the Blessed Trinity.\n\nQ. 190. {26} Is the Holy Ghost God?\nA. The Holy Ghost is God and the third Person of the Blessed Trinity.\n\nQ. 191. Do \"first,\" \"second,\" and \"third\" with regard to the persons of\nthe Blessed Trinity mean that one person existed before the other or\nthat one is greater than the other?\nA. \"First,\" \"second,\" and \"third\" with regard to the persons of the\nBlessed Trinity do not mean that one person was before the other or that\none is greater than the other; for all the persons of the Trinity are\neternal and equal in every respect. These numbers are used to mark the\ndistinction between the persons, and they show the order in which the\none proceeded from the other.\n\nQ. 192. {27} What do you mean by the Blessed Trinity?\nA. By the Blessed Trinity I mean one God in three Divine Persons.\n\nQ. 193. {28} Are the three Divine Persons equal in all things?\nA. The three Divine Persons are equal in all things.\n\nQ. 194. {29} Are the three Divine Persons one and the same God?\nA. The three Divine Persons are one and the same God, having one and the\nsame Divine nature and substance.\n\nQ. 195. What do we mean by the \"nature\" and \"substance\" of a thing?\nA. By the \"nature\" of a thing we mean the combination of all the\nqualities that make the thing what it is. By the \"substance\" of a thing\nwe mean the part that never changes, and which cannot be changed without\ndestroying the nature of the thing.\n\nQ. 196. {30} Can we fully understand how the three Divine Persons are\none and the same God?\nA. We cannot fully understand how the three Divine Persons are one and\nthe same God, because this is a mystery.\n\nQ. 197. {31} What is a mystery?\nA. A mystery is a truth which we cannot fully understand.\n\nQ. 198. Is every truth which we cannot understand a mystery?\nA. Every truth which we cannot understand is not a mystery; but every\nrevealed truth which no one can understand is a mystery.\n\nQ. 199. Should we believe truths which we cannot understand?\nA. We should and often do believe truths which we cannot understand when\nwe have proof of their existence.\n\nQ. 200. Give an example of truths which all believe, though many do not\nunderstand them.\nA. All believe that the earth is round and moving, though many do not\nunderstand it. All believe that a seed planted in the ground will\nproduce a flower or tree often with more than a thousand other seeds\nequal to itself, though many cannot understand how this is done.\n\nQ. 201. Why must a divine religion have mysteries?\nA. A divine religion must have mysteries because it must have\nsupernatural truths and God Himself must teach them. A religion that has\nonly natural truths, such as man can know by reason alone, fully\nunderstand and teach, is only a human religion.\n\nQ. 202. Why does God require us to believe mysteries?\nA. God requires us to believe mysteries that we may submit our\nunderstanding to Him.\n\nQ. 203. By what form of prayer do we praise the Holy Trinity?\nA. We praise the Holy Trinity by a form of prayer called the Doxology,\nwhich has come down to us almost from the time of the Apostles.\n\nQ. 204. Say the Doxology.\nA. The Doxology is: \"Glory be to the Father, and to the Son, and to the\nHoly Ghost. As it was in the beginning, is now, and ever shall be, world\nwithout end. Amen.\"\n\nQ. 205. Is there any other form of the Doxology?\nA. There is another form of the Doxology, which is said in the\ncelebration of the Mass. It is called the \"Gloria in excelsis\" or \"Glory\nbe to God on high,\" &c., the words sung by the Angels at the birth of\nOur Lord.\n\n\n\nLESSON FOURTH.\nON CREATION.\n\n\nQ. 206. What is the difference between making and creating?\nA. \"Making\" means bringing forth or forming out of some material already\nexisting, as workmen do. \"Creating\" means bringing forth out of nothing,\nas God alone can do.\n\nQ. 207. Has everything that exists been created?\nA. Everything that exists except God Himself has been created.\n\nQ. 208. {32} Who created heaven and earth, and all things?\nA. God created heaven and earth, and all things.\n\nQ. 209. From what do we learn that God created heaven and earth and all\nthings?\nA. We learn that God created heaven and earth and all things from the\nBible or Holy Scripture, in which the account of the Creation is given.\n\nQ. 210. Why did God create all things?\nA. God created all things for His own glory and for their or our good.\n\nQ. 211. Did God leave all things to themselves after He had created\nthem?\nA. God did not leave all things to themselves after He had created them;\nHe continues to preserve and govern them.\n\nQ. 212. What do we call the care by which God preserves and governs the\nworld and all it contains?\nA. We call the care by which God preserves and governs the world and all\nit contains His providence.\n\nQ. 213. {33} How did God create heaven and earth?\nA. God created heaven and earth from nothing by His word only; that is,\nby a single act of His all-powerful will.\n\nQ. 214. {34} Which are the chief creatures of God?\nA. The chief creatures of God are angels and men.\n\nQ. 215. How may God's creatures on earth be divided?\nA. God's creatures on earth may be divided into four classes: (1) Things\nthat exist, as air; (2) Things that exist, grow and live, as plants and\ntrees; (3) Things that exist, grow, live and feel, as animals; (4)\nThings that exist, grow, live, feel and understand, as man.\n\nQ. 216. {35} What are angels?\nA. Angels are pure spirits without a body, created to adore and enjoy\nGod in heaven.\n\nQ. 217. If Angels have no bodies, how could they appear?\nA. Angels could appear by taking bodies to render themselves visible for\na time; just as the Holy Ghost took the form of a dove and the devil\ntook the form of a serpent.\n\nQ. 218. Name some persons to whom Angels appeared.\nA. Angels appeared to the Blessed Virgin and St. Joseph; also to\nAbraham, Lot, Jacob, Tobias and others.\n\nQ. 219. {36} Were the angels created for any other purpose?\nA. The angels were also created to assist before the throne of God and\nto minister unto Him; they have often been sent as messengers from God\nto man; and are also appointed our guardians.\n\nQ. 220. Are all the Angels equal in dignity?\nA. All the Angels are not equal in dignity. There are nine choirs or\nclasses mentioned in the Holy Scripture. The highest are called Seraphim\nand the lowest simply Angels. The Archangels are one class higher than\nordinary Angels.\n\nQ. 221. Mention some Archangels and tell what they did.\nA. The Archangel Michael drove Satan out of heaven; the Archangel\nGabriel announced to the Blessed Virgin that she was to become the\nMother of God. The Archangel Raphael guided and protected Tobias.\n\nQ. 222. Were Angels ever sent to punish men?\nA. Angels were sometimes sent to punish men. An Angel killed 185,000 men\nin the army of a wicked king who had blasphemed God; an Angel also slew\nthe first-born in the families of the Egyptians who had persecuted God's\npeople.\n\nQ. 223. What do our guardian Angels do for us?\nA. Our guardian Angels pray for us, protect and guide us, and offer our\nprayers, good works and desires to God.\n\nQ. 224. How do we know that Angels offer our prayers and good works to\nGod?\nA. We know that Angels offer our prayers and good works to God because\nit is so stated in Holy Scripture, and Holy Scripture is the Word of\nGod.\n\nQ. 225. Why did God appoint guardian Angels if He watches over us\nHimself?\nA. God appointed guardian Angels to secure for us their help and\nprayers, and also to show His great love for us in giving us these\nspecial servants and faithful friends.\n\nQ. 226. {37} Were the angels, as God created them, good and happy?\nA. The angels, as God created them, were good and happy.\n\nQ. 227. {38} Did all the angels remain good and happy?\nA. All the angels did not remain good and happy; many of them sinned and\nwere cast into hell, and these are called devils or bad angels.\n\nQ. 228. Do we know the number of good and bad Angels?\nA. We do not know the number of the good or bad Angels, but we know it\nis very great.\n\nQ. 229. What was the devil's name before he fell, and why was he cast\nout of heaven?\nA. Before he fell, Satan, or the devil, was called Lucifer, or\nlight-bearer, a name which indicates great beauty. He was cast out of\nheaven because through pride he rebelled against God.\n\nQ. 230. How do the bad Angels act toward us?\nA. The bad Angels try by every means to lead us into sin. The efforts\nthey make are called temptations of the devil.\n\nQ. 231. Why does the devil tempt us?\nA. The devil tempts us because he hates goodness, and does not wish us\nto enjoy the happiness which he himself has lost.\n\nQ. 232. Can we by our own power overcome the temptations of the devil?\nA. We cannot by our own power overcome the temptations of the devil,\nbecause the devil is wiser than we are; for, being an Angel, he is more\nintelligent, and he did not lose his intelligence by falling into sin\nany more than we do now. Therefore, to overcome his temptations we need\nthe help of God.\n\n\n\nLESSON FIFTH.\nON OUR FIRST PARENTS AND THE FALL.\n\n\nQ. 233. {39} Who were the first man and woman?\nA. The first man and woman were Adam and Eve.\n\nQ. 234. Are there any persons in the world who are not the descendants\nof Adam and Eve?\nA. There are no persons in the world now, and there never have been any,\nwho are not the descendants of Adam and Eve, because the whole human\nrace had but one origin.\n\nQ. 235. Do not the differences in color, figure, &c., which we find in\ndistinct races indicate a difference in first parents?\nA. The differences in color, figure, &c., which we find in distinct\nraces do not indicate a difference in first parents, for these\ndifferences have been brought about in the lapse of time by other\ncauses, such as climate, habits, etc.\n\nQ. 236. {40} Were Adam and Eve innocent and holy when they came from the\nhand of God?\nA. Adam and Eve were innocent and holy when they came from the hand of\nGod.\n\nQ. 237. What do we mean by saying Adam and Eve \"were innocent\" when they\ncame from the hand of God?\nA. When we say Adam and Eve \"were innocent\" when they came from the hand\nof God we mean they were in the state of original justice; that is, they\nwere gifted with every virtue and free from every sin.\n\nQ. 238. How was Adam's body formed?\nA. God formed Adam's body out of the clay of the earth and then breathed\ninto it a living soul.\n\nQ. 239. How was Eve's body formed?\nA. Eve's body was formed from a rib taken from Adam's side during a deep\nsleep which God caused to come upon him.\n\nQ. 240. Why did God make Eve from one of Adam's ribs?\nA. God made Eve from one of Adam's ribs to show the close relationship\nexisting between husband and wife in their marriage union which God then\ninstituted.\n\nQ. 241. Could man's body be developed from the body of an inferior\nanimal?\nA. Man's body could be developed from the body of an inferior animal if\nGod so willed; but science does not prove that man's body was thus\nformed, while revelation teaches that it was formed directly by God from\nthe clay of the earth.\n\nQ. 242. Could man's soul and intelligence be formed by the development\nof animal life and instinct?\nA. Man's soul could not be formed by the development of animal instinct;\nfor, being entirely spiritual, it must be created by God, and it is\nunited to the body as soon as the body is prepared to receive it.\n\nQ. 243. {41} Did God give any command to Adam and Eve?\nA. To try their obedience, God commanded Adam and Eve not to eat of a\ncertain fruit which grew in the garden of Paradise.\n\nQ. 244. What was the Garden of Paradise?\nA. The Garden of Paradise was a large and beautiful place prepared for\nman's habitation upon earth. It was supplied with every species of plant\nand animal and with everything that could contribute to man's happiness.\n\nQ. 245. Where was the Garden of Paradise situated?\nA. The exact place in which the Garden of Paradise--called also the\nGarden of Eden--was situated is not known, for the deluge may have so\nchanged the surface of the earth that old landmarks were wiped out. It\nwas probably some place in Asia, not far from the river Euphrates.\n\nQ. 246. What was the tree bearing the forbidden fruit called?\nA. The tree bearing the forbidden fruit was called \"the tree of\nknowledge of good and evil.\"\n\nQ. 247. Do we know the name of any other tree in the garden?\nA. We know the name of another tree in the Garden called the \"tree of\nlife.\" Its fruit kept the bodies of our first parents in a state of\nperfect health.\n\nQ. 248. {42} Which were the chief blessings intended for Adam and Eve\nhad they remained faithful to God?\nA. The chief blessings intended for Adam and Eve, had they remained\nfaithful to God, were a constant state of happiness in this life and\neverlasting glory in the next.\n\nQ. 249. {43} Did Adam and Eve remain faithful to God?\nA. Adam and Eve did not remain faithful to God, but broke His command by\neating the forbidden fruit.\n\nQ. 250. Who was the first to disobey God?\nA. Eve was the first to disobey God, and she induced Adam to do\nlikewise.\n\nQ. 251. How was Eve tempted to sin?\nA. Eve was tempted to sin by the devil, who came in the form of a\nserpent and persuaded her to break God's command.\n\nQ. 252. Which were the chief causes that led Eve into sin?\nA. The chief causes that led Eve into sin were: (1) She went into the\ndanger of sinning by admiring what was forbidden, instead of avoiding\nit; (2) She did not fly from the temptation at once, but debated about\nyielding to it. Similar conduct on our part will lead us also into sin.\n\nQ. 253. {44} What befell Adam and Eve on account of their sin?\nA. Adam and Eve, on account of their sin, lost innocence and holiness,\nand were doomed to sickness and death.\n\nQ. 254. What other evils befell Adam and Eve on account of their sin?\nA. Many other evils befell Adam and Eve on account of their sin. They\nwere driven out of Paradise and condemned to toil. God also ordained\nthat henceforth the earth should yield no crops without cultivation, and\nthat the beasts, man's former friends, should become his savage enemies.\n\nQ. 255. Were we to remain in the Garden of Paradise forever if Adam had\nnot sinned?\nA. We were not to remain in the Garden of Paradise forever even if Adam\nhad not sinned, but after passing through the years of our probation or\ntrial upon earth we were to be taken, body and soul, into heaven without\nsuffering death.\n\nQ. 256. {45} What evil befell us on account of the disobedience of our\nfirst parents?\nA. On account of the disobedience of our first parents, we all share in\ntheir sin and punishment, as we should have shared in their happiness if\nthey had remained faithful.\n\nQ. 257. Is it not unjust to punish us for the sin of our first parents?\nA. It is not unjust to punish us for the sin of our first parents,\nbecause their punishment consisted in being deprived of a free gift of\nGod; that is, of the gift of original justice to which they had no\nstrict right and which they wilfully forfeited by their act of\ndisobedience.\n\nQ. 258. But how did the loss of the gift of original justice leave our\nfirst parents and us in mortal sin?\nA. The loss of the gift of original justice left our first parents and\nus in mortal sin because it deprived them of the Grace of God, and to be\nwithout this gift of Grace which they should have had was to be in\nmortal sin. As all their children are deprived of the same gift, they,\ntoo, come into the world in a state of mortal sin.\n\nQ. 259. {46} What other effects followed from the sin of our first\nparents?\nA. Our nature was corrupted by the sin of our first parents, which\ndarkened our understanding, weakened our will, and left in us a strong\ninclination to evil.\n\nQ. 260. What do we mean by \"our nature was corrupted\"?\nA. When we say \"our nature was corrupted\" we mean that our whole being,\nbody and soul, was injured in all its parts and powers.\n\nQ. 261. Why do we say our understanding was darkened?\nA. We say our understanding was darkened because even with much learning\nwe have not the clear knowledge, quick perception and retentive memory\nthat Adam had before his fall from grace.\n\nQ. 262. Why do we say our will was weakened?\nA. We say our will was weakened to show that our free will was not\nentirely taken away by Adam's sin, and that we have it still in our\npower to use our free will in doing good or evil.\n\nQ. 263. In what does the strong inclination to evil that is left in us\nconsist?\nA. This strong inclination to evil that is left in us consists in the\ncontinual efforts our senses and appetites make to lead our souls into\nsin. The body is inclined to rebel against the soul, and the soul itself\nto rebel against God.\n\nQ. 264. What is this strong inclination to evil called, and why did God\npermit it to remain in us?\nA. This strong inclination to evil is called concupiscence, and God\npermits it to remain in us that by His grace we may resist it and thus\nincrease our merits.\n\nQ. 265. {47} What is the sin called which we inherit from our first\nparents?\nA. The sin which we inherit from our first parents is called original\nsin.\n\nQ. 266. {48} Why is this sin called original?\nA. This sin is called original because it comes down to us from our\nfirst parents, and we are brought into the world with its guilt on our\nsoul.\n\nQ. 267. {49} Does this corruption of our nature remain in us after\noriginal sin is forgiven?\nA. This corruption of our nature and other punishments remain in us\nafter original sin is forgiven.\n\nQ. 268. {50} Was any one ever preserved from original sin?\nA. The Blessed Virgin Mary, through the merits of her Divine Son, was\npreserved free from the guilt of original sin, and this privilege is\ncalled her Immaculate Conception.\n\nQ. 269. Why was the Blessed Virgin preserved from original sin?\nA. The Blessed Virgin was preserved from original sin because it would\nnot be consistent with the dignity of the Son of God to have His Mother,\neven for an instant, in the power of the devil and an enemy of God.\n\nQ. 270. How could the Blessed Virgin be preserved from sin by her Divine\nSon, before her Son was born?\nA. The Blessed Virgin could be preserved from sin by her Divine Son\nbefore He was born as man, for He always existed as God and foresaw His\nown future merits and the dignity of His Mother. He therefore by His\nfuture merits provided for her privilege of exemption from original sin.\n\nQ. 271. What does the \"Immaculate Conception\" mean?\nA. The Immaculate Conception means the Blessed Virgin's own exclusive\nprivilege of coming into existence, through the merits of Jesus Christ,\nwithout the stain of original sin. It does not mean, therefore, her\nsinless life, perpetual virginity or the miraculous conception of Our\nDivine Lord by the power of the Holy Ghost.\n\nQ. 272. What has always been the belief of the Church concerning this\ntruth?\nA. The Church has always believed in the Immaculate Conception of the\nBlessed Virgin and to place this truth beyond doubt has declared it an\nArticle of Faith.\n\nQ. 273. To what should the thoughts of the Immaculate Conception lead\nus?\nA. The thoughts of the Immaculate Conception should lead us to a great\nlove of purity and to a desire of imitating the Blessed Virgin in the\npractice of that holy virtue.\n\n\n\nLESSON SIXTH.\nON SIN AND ITS KINDS.\n\n\nQ. 274. How is sin divided?\nA. (1) Sin is divided into the sin we inherit called original sin, and\nthe sin we commit ourselves, called actual sin. (2) Actual sin is\nsub-divided into greater sins, called mortal, and lesser sins, called\nvenial.\n\nQ. 275. In how many ways may actual sin be committed?\nA. Actual sin may be committed in two ways: namely, by wilfully doing\nthings forbidden, or by wilfully neglecting things commanded.\n\nQ. 276. What is our sin called when we neglect things commanded?\nA. When we neglect things commanded our sin is called a sin of omission.\nSuch sins as wilfully neglecting to hear Mass on Sundays, or neglecting\nto go to Confession at least once a year, are sins of omission.\n\nQ. 277. {51} Is original sin the only kind of sin?\nA. Original sin is not the only kind of sin; there is another kind of\nsin, which we commit ourselves, called actual sin.\n\nQ. 278. {52} What is actual sin?\nA. Actual sin is any wilful thought, word, deed, or omission contrary to\nthe law of God.\n\nQ. 279. {53} How many kinds of actual sin are there?\nA. There are two kinds of actual sin--mortal and venial.\n\nQ. 280. {54} What is mortal sin?\nA. Mortal sin is a grievous offense against the law of God.\n\nQ. 281. {55} Why is this sin called mortal?\nA. This sin is called mortal because it deprives us of spiritual life,\nwhich is sanctifying grace, and brings everlasting death and damnation\non the soul.\n\nQ. 282. {56} How many things are necessary to make a sin mortal?\nA. To make a sin mortal, three things are necessary: a grievous matter,\nsufficient reflection, and full consent of the will.\n\nQ. 283. What do we mean by \"grievous matter\" with regard to sin?\nA. By \"grievous matter\" with regard to sin we mean that the thought,\nword or deed by which mortal sin is committed must be either very bad in\nitself or severely prohibited, and therefore sufficient to make a mortal\nsin if we deliberately yield to it.\n\nQ. 284. What does \"sufficient reflection and full consent of the will\"\nmean?\nA. \"Sufficient reflection\" means that we must know the thought, word or\ndeed to be sinful at the time we are guilty of it; and \"full consent of\nthe will\" means that we must fully and wilfully yield to it.\n\nQ. 285. What are sins committed without reflection or consent called?\nA. Sins committed without reflection or consent are called material\nsins; that is, they would be formal or real sins if we knew their\nsinfulness at the time we committed them. Thus to eat flesh meat on a\nday of abstinence without knowing it to be a day of abstinence or\nwithout thinking of the prohibition, would be a material sin.\n\nQ. 286. Do past material sins become real sins as soon as we discover\ntheir sinfulness?\nA. Past material sins do not become real sins as soon as we discover\ntheir sinfulness, unless we again repeat them with full knowledge and\nconsent.\n\nQ. 287. How can we know what sins are considered mortal?\nA. We can know what sins are considered mortal from Holy Scripture; from\nthe teaching of the Church, and from the writings of the Fathers and\nDoctors of the Church.\n\nQ. 288. Why is it wrong to judge others guilty of sin?\nA. It is wrong to judge others guilty of sin because we cannot know for\ncertain that their sinful act was committed with sufficient reflection\nand full consent of the will.\n\nQ. 289. What sin does he commit who without sufficient reason believes\nanother guilty of sin?\nA. He who without sufficient reason believes another guilty of sin\ncommits a sin of rash judgment.\n\nQ. 290. {57} What is venial sin?\nA. Venial sin is a slight offense against the law of God in matters of\nless importance, or in matters of great importance it is an offense\ncommitted without sufficient reflection or full consent of the will.\n\nQ. 291. Can we always distinguish venial from mortal sin?\nA. We cannot always distinguish venial from mortal sin, and in such\ncases we must leave the decision to our confessor.\n\nQ. 292. Can slight offenses ever become mortal sins?\nA. Slight offenses can become mortal sins if we commit them through\ndefiant contempt for God or His law; and also when they are followed by\nvery evil consequences, which we foresee in committing them.\n\nQ. 293. {58} Which are the effects of venial sin?\nA. The effects of venial sin are the lessening of the love of God in our\nheart, the making us less worthy of His help, and the weakening of the\npower to resist mortal sin.\n\nQ. 294. How can we know a thought, word or deed to be sinful?\nA. We can know a thought, word or deed to be sinful if it, or the\nneglect of it, is forbidden by any law of God or of His Church, or if it\nis opposed to any supernatural virtue.\n\nQ. 295. {59} Which are the chief sources of sin?\nA. The chief sources of sin are seven: Pride, Covetousness, Lust, Anger,\nGluttony, Envy, and Sloth, and they are commonly called capital sins.\n\nQ. 296. What is pride?\nA. Pride is an excessive love of our own ability; so that we would\nrather sinfully disobey than humble ourselves.\n\nQ. 297. What effect has pride on our souls?\nA. Pride begets in our souls sinful ambition, vainglory, presumption and\nhypocrisy.\n\nQ. 298. What is covetousness?\nA. Covetousness is an excessive desire for worldly things.\n\nQ. 299. What effect has covetousness on our souls?\nA. Covetousness begets in our souls unkindness, dishonesty, deceit and\nwant of charity.\n\nQ. 300. What is lust?\nA. Lust is an excessive desire for the sinful pleasures forbidden by the\nSixth Commandment.\n\nQ. 301. What effect has lust on our souls?\nA. Lust begets in our souls a distaste for holy things, a perverted\nconscience, a hatred for God, and it very frequently leads to a complete\nloss of faith.\n\nQ. 302. What is anger?\nA. Anger is an excessive emotion of the mind excited against any person\nor thing, or it is an excessive desire for revenge.\n\nQ. 303. What effect has anger on our soul?\nA. Anger begets in our souls impatience, hatred, irreverence, and too\noften the habit of cursing.\n\nQ. 304. What is gluttony?\nA. Gluttony is an excessive desire for food or drink.\n\nQ. 305. What kind of a sin is drunkenness?\nA. Drunkenness is a sin of gluttony by which a person deprives himself\nof the use of his reason by the excessive taking of intoxicating drink.\n\nQ. 306. Is drunkenness always a mortal sin?\nA. Deliberate drunkenness is always a mortal sin if the person be\ncompletely deprived of the use of reason by it, but drunkenness that is\nnot intended or desired may be excused from mortal sin.\n\nQ. 307. What are the chief effects of habitual drunkenness?\nA. Habitual drunkenness injures the body, weakens the mind, leads its\nvictim into many vices and exposes him to the danger of dying in a state\nof mortal sin.\n\nQ. 308. What three sins seem to cause most evil in the world?\nA. Drunkenness, dishonesty and impurity seem to cause most evil in the\nworld, and they are therefore to be carefully avoided at all times.\n\nQ. 309. What is envy?\nA. Envy is a feeling of sorrow at another's good fortune and joy at the\nevil which befalls him; as if we ourselves were injured by the good and\nbenefited by the evil that comes to him.\n\nQ. 310. What effect has envy on the soul?\nA. Envy begets in the soul a want of charity for our neighbor and\nproduces a spirit of detraction, back-biting and slander.\n\nQ. 311. What is sloth?\nA. Sloth is a laziness of the mind and body, through which we neglect\nour duties on account of the labor they require.\n\nQ. 312. What effect has sloth upon the soul?\nA. Sloth begets in the soul a spirit of indifference in our spiritual\nduties and a disgust for prayer.\n\nQ. 313. Why are the seven sources of sin called capital sins?\nA. The seven sources of sin are called capital sins because they rule\nover our other sins and are the causes of them.\n\nQ. 314. What do we mean by our predominant sin or ruling passion?\nA. By our predominant sin, or ruling passion, we mean the sin into which\nwe fall most frequently and which we find it hardest to resist.\n\nQ. 315. How can we best overcome our sins?\nA. We can best overcome our sins by guarding against our predominant or\nruling sin.\n\nQ. 316. Should we give up trying to be good when we seem not to succeed\nin overcoming our faults?\nA. We should not give up trying to be good when we seem not to succeed\nin overcoming our faults, because our efforts to be good will keep us\nfrom becoming worse than we are.\n\nQ. 317. What virtues are opposed to the seven capital sins?\nA. Humility is opposed to pride; generosity to covetousness; chastity to\nlust; meekness to anger; temperance to gluttony; brotherly love to envy,\nand diligence to sloth.\n\n\n\nLESSON SEVENTH.\nON THE INCARNATION AND REDEMPTION.\n\n\nQ. 318. What does \"incarnation\" mean, and what does \"redemption\" mean?\nA. \"Incarnation\" means the act of clothing with flesh. Thus Our Lord\nclothed His divinity with a human body. \"Redemption\" means to buy back\nagain.\n\nQ. 319. {60} Did God abandon man after he fell into sin?\nA. God did not abandon man after he fell into sin, but promised him a\nRedeemer, who was to satisfy for man's sin and reopen to him the gates\nof heaven.\n\nQ. 320. What do we mean by the \"gates of heaven\"?\nA. By the \"gates of heaven\" we mean the divine power by which God keeps\nus out of heaven or admits us into it, at His pleasure.\n\nQ. 321. {61} Who is the Redeemer?\nA. Our Blessed Lord and Saviour Jesus Christ is the Redeemer of mankind.\n\nQ. 322. What does the name \"Jesus\" signify and how was this name given\nto Our Lord?\nA. The name \"Jesus\" signifies Saviour or Redeemer, and this name was\ngiven to Our Lord by an Angel who appeared to Joseph and said: \"Mary\nshall bring forth a Son; and thou shalt call His name Jesus.\"\n\nQ. 323. What does the name \"Christ\" signify?\nA. The name \"Christ\" means the same as Messias, and signifies Anointed;\nbecause, as in the Old Law, Prophets, High Priests and Kings were\nanointed with oil; so Jesus, the Great Prophet, High Priest and King of\nthe New Law, was anointed as man with the fullness of divine power.\n\nQ. 324. How did Christ show and prove His divine power?\nA. Christ showed and proved His divine power chiefly by His miracles,\nwhich are extraordinary works that can be performed only by power\nreceived from God, and which have, therefore, His sanction and\nauthority.\n\nQ. 325. What, then, did the miracles of Jesus Christ prove?\nA. The miracles of Jesus Christ proved that whatever He said was true,\nand that when He declared Himself to be the Son of God He really was\nwhat He claimed to be.\n\nQ. 326. Could not men have been deceived in the miracles of Christ?\nA. Men could not have been deceived in the miracles of Christ because\nthey were performed in the most open manner and usually in the presence\nof great multitudes of people, among whom were many of Christ's enemies,\never ready to expose any deceit. And if Christ performed no real\nmiracles, how, then, could He have converted the world and have\npersuaded sinful men to give up what they loved and do the difficult\nthings that the Christian religion imposes?\n\nQ. 327. Could not false accounts of these miracles have been written\nafter the death of Our Lord?\nA. False accounts of these miracles could not have been written after\nthe death of Our Lord; for then neither His friends nor His enemies\nwould have believed them without proof. Moreover, the enemies of Christ\ndid not deny the miracles, but tried to explain them by attributing them\nto the power of the devil or other causes. Again, the Apostles and the\nEvangelists who wrote the accounts suffered death to testify their\nbelief in the words and works of Our Lord.\n\nQ. 328. Did Jesus Christ die to redeem all men of every age and race\nwithout exception?\nA. Jesus Christ died to redeem all men of every age and race without\nexception; and every person born into the world should share in His\nmerits, without which no one can be saved.\n\nQ. 329. How are the merits of Jesus Christ applied to our souls?\nA. The merits of Jesus Christ are applied to our souls through the\nSacraments, and especially through Baptism and Penance, which restore us\nto the friendship of God.\n\nQ. 330. {62} What do you believe of Jesus Christ?\nA. I believe that Jesus Christ is the Son of God, the second Person of\nthe Blessed Trinity, true God and true man.\n\nQ. 331. Cannot we also be called the Children of God, and therefore His\nsons and daughters?\nA. We can be called the Children of God because He has adopted us by His\ngrace or because He is the Father who has created us; but we are not,\ntherefore, His real Children; whereas, Jesus Christ, His only real and\ntrue Son, was neither adopted nor created, but was begotten of His\nFather from all eternity.\n\nQ. 332. {63} Why is Jesus Christ true God?\nA. Jesus Christ is true God because He is the true and only Son of God\nthe Father.\n\nQ. 333. {64} Why is Jesus Christ true man?\nA. Jesus Christ is true man because He is the Son of the Blessed Virgin\nMary and has a body and soul like ours.\n\nQ. 334. Who was the foster father or guardian of Our Lord while on\nearth?\nA. St. Joseph, the husband of the Blessed Virgin, was the foster-father\nor guardian of Our Lord while on earth.\n\nQ. 335. Is Jesus Christ in heaven as God or as man?\nA. Since His Ascension Jesus Christ is in heaven both as God and as man.\n\nQ. 336. {65} How many natures are there in Jesus Christ?\nA. In Jesus Christ there are two natures, the nature of God and the\nnature of man.\n\nQ. 337. {66} Is Jesus Christ more than one person?\nA. No. Jesus Christ is but one Divine Person.\n\nQ. 338. From what do we learn that Jesus Christ is but one person?\nA. We learn that Jesus Christ is but one person from Holy Scripture and\nfrom the constant teaching of the Church, which has condemned all those\nwho teach the contrary.\n\nQ. 339. {67} Was Jesus Christ always God?\nA. Jesus Christ was always God, as He is the second person of the\nBlessed Trinity, equal to His Father from all eternity.\n\nQ. 340. {68} Was Jesus Christ always man?\nA. Jesus Christ was not always man, but became man at the time of His\nIncarnation.\n\nQ. 341. {69} What do you mean by the Incarnation?\nA. By the Incarnation I mean that the Son of God was made man.\n\nQ. 342. {70} How was the Son of God made man?\nA. The Son of God was conceived and made man by the power of the Holy\nGhost, in the womb of the Blessed Virgin Mary.\n\nQ. 343. {71} Is the Blessed Virgin Mary truly the Mother of God?\nA. The Blessed Virgin Mary is truly the Mother of God, because the same\nDivine Person who is the Son of God is also the Son of the Blessed\nVirgin Mary.\n\nQ. 344. {72} Did the Son of God become man immediately after the sin of\nour first parents?\nA. The Son of God did not become man immediately after the sin of our\nfirst parents, but was promised to them as a Redeemer.\n\nQ. 345. How many years passed from the time Adam sinned till the time\nthe Redeemer came?\nA. About 4,000 years passed from the time Adam sinned till the time the\nRedeemer came.\n\nQ. 346. What was the moral condition of the world just before the coming\nof Our Lord?\nA. Just before the coming of Our Lord the moral condition of the world\nwas very bad. Idolatry, injustice, cruelty, immorality and horrid vices\nwere common almost everywhere.\n\nQ. 347. Why was the coming of the Redeemer so long delayed?\nA. The coming of the Redeemer was so long delayed that the\nworld--suffering from every misery--might learn the great evil of sin\nand know that God alone could help fallen man.\n\nQ. 348. When was the Redeemer promised to mankind?\nA. The Redeemer was first promised to mankind in the Garden of Paradise,\nand often afterward through Abraham and his descendants, the patriarchs,\nand through numerous prophets.\n\nQ. 349. Who were the prophets?\nA. The prophets were inspired men to whom God revealed the future, that\nthey might with absolute certainty make it known to the people.\n\nQ. 350. What did the prophets foretell concerning the Redeemer?\nA. The prophets, taken together, foretold so accurately all the\ncircumstances of the birth, life, death, resurrection and glory of the\nRedeemer that no one who carefully studied their writings could fail to\nrecognize Him when He came.\n\nQ. 351. Have all these prophecies concerning the Redeemer been\nfulfilled?\nA. All the prophecies concerning the Redeemer have been fulfilled in\nevery point by the circumstances of Christ's birth, life, death,\nresurrection and glory; and He is, therefore, the Redeemer promised to\nmankind from the time of Adam.\n\nQ. 352. Where shall we find these prophecies concerning the Redeemer?\nA. We shall find these prophecies concerning the Redeemer in the\nprophetic books of the Bible or Holy Scripture.\n\nQ. 353. If the Redeemer's coming was so clearly foretold, why did not\nall recognize Him when He came?\nA. All did not recognize the Redeemer when He came, because many knew\nonly part of the prophecies; and taking those concerning His glory and\nomitting those concerning His suffering, they could not understand His\nlife.\n\nQ. 354. {73} How could they be saved who lived before the Son of God\nbecame man?\nA. They who lived before the Son of God became man could be saved by\nbelieving in a Redeemer to come, and by keeping the Commandments.\n\nQ. 355. {74} On what day was the Son of God conceived and made man?\nA. The Son of God was conceived and made man on Annunciation Day--the\nday on which the Angel Gabriel announced to the Blessed Virgin Mary that\nshe was to be the Mother of God.\n\nQ. 356. {75} On what day was Christ born?\nA. Christ was born on Christmas Day, in a stable at Bethlehem, over\nnineteen hundred years ago.\n\nQ. 357. Why did the Blessed Virgin and St. Joseph go to Bethlehem just\nbefore the birth of Our Lord?\nA. The Blessed Virgin and St. Joseph went to Bethlehem in obedience to\nthe Roman Emperor, who ordered all his subjects to register their names\nin the towns or cities of their ancestors. Bethlehem was the City of\nDavid, the royal ancestor of Mary and Joseph, hence they had to register\nthere. All this was done by the Will of God, that the prophecies\nconcerning the birth of His Divine Son might be fulfilled.\n\nQ. 358. Why was Christ born in a stable?\nA. Christ was born in a stable because Joseph and Mary were poor and\nstrangers in Bethlehem, and without money they could find no other\nshelter. This was permitted by Our Lord that we might learn a lesson\nfrom His great humility.\n\nQ. 359. In giving the ancestors or forefathers of Our Lord, why do the\nGospels give the ancestors of Joseph, who was only Christ's\nfoster-father, and not the ancestors of Mary, who was Christ's real\nparent?\nA. In giving the ancestors of Our Lord, the Gospels give the ancestors\nof Joseph: (1) Because the ancestors of women were not usually recorded\nby the Jews; and (2) Because Mary and Joseph were members of the same\ntribe, and had, therefore, the same ancestors; so that, in giving the\nancestors of Joseph, the Gospels give also those of Mary; and this was\nunderstood by those for whom the Gospels were intended.\n\nQ. 360. Had Our Lord any brothers or sisters?\nA. Our Lord had no brothers or sisters. When the Gospels speak of His\nbrethren they mean only His near relations. His Blessed Mother Mary was\nalways a Virgin as well before and at His birth as after it.\n\nQ. 361. Who were among the first to adore the Infant Jesus?\nA. The shepherds of Bethlehem, to whom His birth was announced by\nAngels; and the Magi or three wise men, who were guided to His crib by a\nmiraculous star, were among the first to adore the Infant Jesus. We\nrecall the adoration of the Magi on the feast of the Epiphany, which\nmeans appearance or manifestation, namely, of Our Saviour.\n\nQ. 362. Who sought to kill the Infant Jesus?\nA. Herod sought to kill the Infant Jesus because he thought the\ninfluence of Christ--the new-born King--would deprive him of his throne.\n\nQ. 363. How was the Holy Infant rescued from the power of Herod?\nA. The Holy Infant was rescued from the power of Herod by the flight\ninto Egypt, when St. Joseph--warned by an Angel--fled hastily into that\ncountry with Jesus and Mary.\n\nQ. 364. How did Herod hope to accomplish his wicked designs?\nA. Herod hoped to accomplish his wicked designs by murdering all the\ninfants in and near Bethlehem. The day on which we commemorate the death\nof these first little martyrs, who shed their blood for Christ's sake,\nis called the feast of Holy Innocents.\n\nQ. 365. How may the years of Christ's life be divided?\nA. The years of Christ's life may be divided into three parts: (1) His\nchildhood, extending from His birth to His twelfth year, when He went\nwith his parents to worship in the Temple of Jerusalem. (2) His hidden\nlife, which extends from His twelfth to His thirtieth year, during which\ntime He dwelt with His parents at Nazareth. (3) His public life,\nextending from His thirtieth year--or from His baptism by St. John the\nBaptist to His death; during which time He taught His doctrines and\nestablished His Church.\n\nQ. 366. Why is Christ's life thus divided?\nA. Christ's life is thus divided to show that all classes find in Him\ntheir model. In childhood He gave an example to the young; in His hidden\nlife an example to those who consecrate themselves to the service of God\nin a religious state; and in His public life an example to all\nChristians without exception.\n\nQ. 367. {76} How long did Christ live on earth?\nA. Christ lived on earth about thirty-three years, and led a most holy\nlife in poverty and suffering.\n\nQ. 368. {77} Why did Christ live so long on earth?\nA. Christ lived so long on earth to show us the way to heaven by His\nteachings and example.\n\n\n\nLESSON EIGHTH.\nON OUR LORD'S PASSION, DEATH, RESURRECTION, AND ASCENSION.\n\n\nQ. 369. What do we mean by Our Lord's Passion?\nA. By Our Lord's Passion we mean His dreadful sufferings from His agony\nin the garden till the moment of His death.\n\nQ. 370. {78} What did Jesus Christ suffer?\nA. Jesus Christ suffered a bloody sweat, a cruel scourging, was crowned\nwith thorns, and was crucified.\n\nQ. 371. When did Our Lord suffer the \"bloody sweat\"?\nA. Our Lord suffered the \"bloody sweat\" while drops of blood came forth\nfrom every pore of His body, during His agony in the Garden of Olives,\nnear Jerusalem, where He went to pray on the night His Passion began.\n\nQ. 372. Who accompanied Our Lord to the Garden of Olives on the night of\nHis Agony?\nA. The Apostles Peter, James and John, the same who had witnessed His\ntransfiguration on the mount, accompanied Our Lord to the Garden of\nOlives, to watch and pray with Him on the night of His agony.\n\nQ. 373. What do we mean by the transfiguration of Our Lord?\nA. By the transfiguration of Our Lord we mean the supernatural change in\nHis appearance when He showed Himself to His Apostles in great glory and\nbrilliancy in which \"His face did shine as the sun and His garments\nbecame white as snow.\"\n\nQ. 374. Who were present at the transfiguration?\nA. There were present at the transfiguration--besides the Apostles\nPeter, James and John, who witnessed it--the two great and holy men of\nthe Old Law, Moses and Elias, talking with Our Lord.\n\nQ. 375. What caused Our Lord's agony in the garden?\nA. It is believed Our Lord's agony in the garden was caused: (1) By his\nclear knowledge of all He was soon to endure; (2) by the sight of the\nmany offenses committed against His Father by the sins of the whole\nworld; (3) by His knowledge of men's ingratitude for the blessings of\nredemption.\n\nQ. 376. Why was Christ cruelly scourged?\nA. Christ was cruelly scourged by Pilate's orders, that the sight of His\nbleeding body might move His enemies to spare His life.\n\nQ. 377. Why was Christ crowned with thorns?\nA. Christ was crowned with thorns in mockery because He had said He was\na King.\n\nQ. 378. Could Christ, if He pleased, have escaped the tortures of His\nPassion?\nA. Christ could, if He pleased, have escaped the tortures of His\nPassion, because He foresaw them and had it in His power to overcome His\nenemies.\n\nQ. 379. Was it necessary for Christ to suffer so much in order to redeem\nus?\nA. It was not necessary for Christ to suffer so much in order to redeem\nus, for the least of His sufferings was more than sufficient to atone\nfor all the sins of mankind. By suffering so much He showed His great\nlove for us.\n\nQ. 380. Who betrayed Our Lord?\nA. Judas, one of His Apostles, betrayed Our Lord, and from His sin we\nmay learn that even the good may become very wicked by the abuse of\ntheir free will.\n\nQ. 381. How was Christ condemned to death?\nA. Through the influence of those who hated Him, Christ was condemned to\ndeath, after an unjust trial, at which false witnesses were induced to\ntestify against Him.\n\nQ. 382. {79} On what day did Christ die?\nA. Christ died on Good Friday.\n\nQ. 383. {80} Why do you call that day \"good\" on which Christ died so\nsorrowful a death?\nA. We call that day good on which Christ died because by His death He\nshowed His great love for man, and purchased for him every blessing.\n\nQ. 384. How long was Our Lord hanging on the cross before He died?\nA. Our Lord was hanging on the Cross about three hours before He died.\nWhile thus suffering, His enemies stood around blaspheming and mocking\nHim. By His death He proved Himself a real mortal man, for He could not\ndie in His divine nature.\n\nQ. 385. What do we call the words Christ spoke while hanging on the\nCross?\nA. We call the words Christ spoke while hanging on the Cross \"the seven\nlast words of Jesus on the Cross.\" They teach us the dispositions we\nshould have at the hour of death.\n\nQ. 386. Repeat the seven last words or sayings of Jesus on the Cross.\nA. The seven last words or sayings of Jesus on the Cross are: (1)\n\"Father, forgive them, for they know not what they do,\" in which He\nforgives and prays for His enemies. (2) \"Amen, I say to thee, this day\nthou shalt be with Me in Paradise,\" in which He pardons the penitent\nsinner. (3) \"Woman, behold thy Son\"--\"Behold thy Mother,\" in which He\ngave up what was dearest to Him on earth, and gave us Mary for our\nMother. (4) \"My God, my God, why hast Thou forsaken Me?\" from which we\nlearn the suffering of His mind. (5) \"I thirst,\" from which we learn the\nsuffering of His body. (6) \"All is consummated,\" by which He showed the\nfulfillment of all the prophecies concerning Him and the completion of\nthe work of our redemption. (7) \"Father, into Thy hands I commend my\nspirit,\" by which He showed His perfect resignation to the Will of His\nEternal Father.\n\nQ. 387. What happened at the death of Our Lord?\nA. At the death of Our Lord there were darkness and earthquake; many\nholy dead came forth from their graves, and the veil concealing the Holy\nof Holies, in the Temple of Jerusalem, was torn asunder.\n\nQ. 388. What was the Holy of Holies in the temple?\nA. The Holy of Holies was the sacred part of the Temple, in which the\nArk of the Covenant was kept, and where the high priest consulted the\nWill of God.\n\nQ. 389. What was the \"Ark of the Covenant\"?\nA. The Ark of the Covenant was a precious box in which were kept the\ntablets of stone bearing the written Commandments of God, the rod which\nAaron changed into a serpent before King Pharao, and a portion of the\nmanna with which the Israelites were miraculously fed in the desert. The\nArk of the Covenant was a figure of the Tabernacle in which we keep the\nHoly Eucharist.\n\nQ. 390. Why was the veil of the Temple torn asunder at the death of\nChrist?\nA. The veil of the Temple was torn asunder at the death of Christ\nbecause at His death the Jewish religion ceased to be the true religion,\nand God no longer manifested His presence in the Temple.\n\nQ. 391. Why did the Jewish religion, which up to the death of Christ had\nbeen the true religion, cease at that time to be the true religion?\nA. The Jewish religion, which, up to the death of Christ, had been the\ntrue religion, ceased at that time to be the true religion, because it\nwas only a promise of the redemption and figure of the Christian\nreligion, and when the redemption was accomplished and the Christian\nreligion established by the death of Christ, the promise and the figure\nwere no longer necessary.\n\nQ. 392. Were all the laws of the Jewish religion abolished by the\nestablishment of Christianity?\nA. The moral laws of the Jewish religion were not abolished by the\nestablishment of Christianity, for Christ came not to destroy these\nlaws, but to make them more perfect. Its ceremonial laws were abolished\nwhen the Temple of Jerusalem ceased to be the House of God.\n\nQ. 393. What do we mean by moral and ceremonial laws?\nA. By \"moral\" laws we mean laws regarding good and evil. By \"ceremonial\"\nlaws we mean laws regulating the manner of worshipping God in Temple or\nChurch.\n\nQ. 394. {81} Where did Christ die?\nA. Christ died on Mount Calvary.\n\nQ. 395. Where was Mount Calvary, and what does the name signify?\nA. Mount Calvary was the place of execution, not far from Jerusalem; and\nthe name signifies the \"place of skulls.\"\n\nQ. 396. {82} How did Christ die?\nA. Christ was nailed to the Cross, and died on it between two thieves.\n\nQ. 397. Why was Our Lord crucified between thieves?\nA. Our Lord was crucified between thieves that His enemies might thus\nadd to His disgrace by making Him equal to the worst criminals.\n\nQ. 398. {83} Why did Christ suffer and die?\nA. Christ suffered and died for our sins.\n\nQ. 399. How was Our Lord's body buried?\nA. Our Lord's body was wrapped in a clean linen cloth and laid in a new\nsepulchre or tomb cut in a rock, by Joseph of Arimathea and other pious\npersons who believed in Our Divine Lord.\n\nQ. 400. {84} What lessons do we learn from the sufferings and death of\nChrist?\nA. From the sufferings and death of Christ we learn the great evil of\nsin, the hatred God bears to it, and the necessity of satisfying for it.\n\nQ. 401. {85} Whither did Christ's soul go after His death?\nA. After Christ's death His soul descended into hell.\n\nQ. 402. {86} Did Christ's soul descend into the hell of the damned?\nA. The hell into which Christ's soul descended was not the hell of the\ndammed, but a place or state of rest called Limbo, where the souls of\nthe just were waiting for Him.\n\nQ. 403. {87} Why did Christ descend into Limbo?\nA. Christ descended into Limbo to preach to the souls who were in\nprison--that is, to announce to them the joyful tidings of their\nredemption.\n\nQ. 404. {88} Where was Christ's body while His soul was in Limbo?\nA. While Christ's soul was in Limbo His body was in the holy sepulchre.\n\nQ. 405. {89} On what day did Christ rise from the dead?\nA. Christ rose from the dead, glorious and immortal, on Easter Sunday,\nthe third day after His death.\n\nQ. 406. Why is the Resurrection the greatest of Christ's miracles?\nA. The Resurrection is the greatest of Christ's miracles because all He\ntaught and did is confirmed by it and depends upon it. He promised to\nrise from the dead and without the fulfillment of that promise we could\nnot believe in Him.\n\nQ. 407. Has any one ever tried to disprove the miracle of the\nresurrection?\nA. Unbelievers in Christ have tried to disprove the miracle of the\nresurrection as they have tried to disprove all His other miracles; but\nthe explanations they give to prove Christ's miracles false are far more\nunlikely and harder to believe than the miracles themselves.\n\nQ. 408. What do we mean when we say Christ rose \"glorious\" from the\ndead?\nA. When we say Christ rose \"glorious\" from the dead we mean that His\nbody was in a glorified state; that is, gifted with the qualities of a\nglorified body.\n\nQ. 409. What are the qualities of a glorified body?\nA. The qualities of a glorified body are: (1) Brilliancy, by which it\ngives forth light; (2) Agility, by which it moves from place to place as\nrapidly as an angel; (3) Subtility, by which material things cannot shut\nit out; (4) Impassibility, by which it is made incapable of suffering.\n\nQ. 410. Was Christ three full days in the tomb?\nA. Christ was not three full days, but only parts of three days in the\ntomb.\n\nQ. 411. {90} How long did Christ stay on earth after His resurrection?\nA. Christ stayed on earth forty days after His resurrection, to show\nthat He was truly risen from the dead, and to instruct His apostles.\n\nQ. 412. Was Christ visible to all and at all times during the forty days\nHe remained on earth after His resurrection?\nA. Christ was not visible to all nor at all times during the forty days\nHe remained on earth after His resurrection. We know that He appeared to\nHis apostles and others at least nine times, though He may have appeared\noftener.\n\nQ. 413. How did Christ show that He was truly risen from the dead?\nA. Christ showed that He was truly risen from the dead by eating and\nconversing with His Apostles and others to whom He appeared. He showed\nthe wounds in His hands, feet and side, and it was after His\nresurrection that He gave to His Apostles the power to forgive sins.\n\nQ. 414. {91} After Christ had remained forty days on earth, whither did\nHe go?\nA. After forty days Christ ascended into heaven, and the day on which he\nascended into heaven is called Ascension Day.\n\nQ. 415. Where did the ascension of Our Lord take place?\nA. Christ ascended into heaven from Mount Olivet, the place made sacred\nby His agony on the night before His death.\n\nQ. 416. Who were present at the ascension and who ascended with Christ?\nA. From various parts of Scripture we may conclude there were about 125\npersons--though traditions tell us there was a greater number--present\nat the Ascension. They were the Apostles, the Disciples, the pious women\nand others who had followed Our Blessed Lord. The souls of the just who\nwere waiting in Limbo for the redemption ascended with Christ.\n\nQ. 417. Why is the paschal candle which is lighted on Easter morning\nextinguished at the Mass on Ascension Day?\nA. The paschal candle which is lighted on Easter morning signifies\nChrist's visible presence on earth, and it is extinguished on Ascension\nDay to show that He, having fulfilled all the prophecies concerning\nHimself and having accomplished the work of redemption, has transferred\nthe visible care of His Church to His Apostles and returned in His body\nto heaven.\n\nQ. 418. {92} Where is Christ in heaven?\nA. In heaven Christ sits at the right hand of God the Father Almighty.\n\nQ. 419. {93} What do you mean by saying that Christ sits at the right\nhand of God?\nA. When I say that Christ sits at the right hand of God I mean that\nChrist as God is equal to His Father in all things, and that as man He\nis in the highest place in heaven next to God.\n\n\n\nLESSON NINTH.\nON THE HOLY GHOST AND HIS DESCENT UPON THE APOSTLES.\n\n\nQ. 420. {94} Who is the Holy Ghost?\nA. The Holy Ghost is the third Person of the Blessed Trinity.\n\nQ. 421. Did the Holy Ghost ever appear?\nA. The Holy Ghost appeared at times under the form of a dove, and again\nunder the form of tongues of fire; for, being a pure spirit without a\nbody, He can take any form.\n\nQ. 422. Is the Holy Ghost called by other names?\nA. The Holy Ghost is called also the Holy Spirit, the Paraclete, the\nSpirit of Truth and other names given in Holy Scripture.\n\nQ. 423. {95} From whom does the Holy Ghost proceed?\nA. The Holy Ghost proceeds from the Father and the Son.\n\nQ. 424. {96} Is the Holy Ghost equal to the Father and the Son?\nA. The Holy Ghost is equal to the Father and the Son, being the same\nLord and God as they are.\n\nQ. 425. {97} On what day did the Holy Ghost come down upon the Apostles?\nA. The Holy Ghost came down upon the Apostles ten days after the\nAscension of our Lord; and the day on which He came down upon the\nApostles is called Whitsunday, or Pentecost.\n\nQ. 426. Why is the day on which the Holy Ghost came down upon the\nApostles called Whitsunday?\nA. The day on which the Holy Ghost came down upon the Apostles is called\nWhitsunday or White Sunday, probably because the Christians who were\nbaptized on the eve of Pentecost wore white garments for some time\nafterward, as a mark of the purity bestowed upon their souls by the\nSacrament of Baptism.\n\nQ. 427. Why is this feast called also Pentecost?\nA. This feast is called also Pentecost because Pentecost means the\nfiftieth; and the Holy Ghost came down upon the Apostles fifty days\nafter the resurrection of Our Lord.\n\nQ. 428. {98} How did the Holy Ghost come down upon the Apostles?\nA. The Holy Ghost came down upon the Apostles in the form of tongues of\nfire.\n\nQ. 429. What did the form of tongues of fire denote?\nA. The form of tongues of fire denoted the sacred character and divine\nauthority of the preaching and teaching of the Apostles, by whose words\nand fervor all men were to be converted to the love of God.\n\nQ. 430. {99} Who sent the Holy Ghost upon the Apostles?\nA. Our Lord Jesus Christ sent the Holy Ghost upon the Apostles.\n\nQ. 431. Did the Apostles know that the Holy Ghost would come down upon\nthem?\nA. The Apostles knew that the Holy Ghost would come down upon them; for\nChrist promised His Apostles that after His Ascension He would send the\nHoly Ghost, the Spirit of Truth, to teach them all truths and to abide\nwith them forever.\n\nQ. 432. Has any one ever denied the existence of the Holy Ghost?\nA. Some persons have denied the existence of the Holy Ghost; others have\ndenied that He is a real person equal to the Father and the Son; but all\nthese assertions are shown to be false by the words of Holy Scripture\nand the infallible teaching of the Church.\n\nQ. 433. What are the sins against the Holy Ghost which Our Lord said\nwill not be forgiven either in this world or in the next?\nA. The sins against the Holy Ghost which Our Lord said will not be\nforgiven either in this world or in the next, are sins committed out of\npure malice, and greatly opposed to the mercy of God, and are,\ntherefore, seldom forgiven.\n\nQ. 434. {100} Why did Christ send the Holy Ghost?\nA. Christ sent the Holy Ghost to sanctify His Church, to enlighten and\nstrengthen the Apostles, and to enable them to preach the Gospel.\n\nQ. 435. How was the Church sanctified through the coming of the Holy\nGhost?\nA. The Church was sanctified through the coming of the Holy Ghost by\nreceiving those graces which Christ had merited for His ministers, the\nbishops and priests, and for the souls of all those committed to their\ncare.\n\nQ. 436. How were the Apostles enlightened through the coming of the Holy\nGhost?\nA. The Apostles were enlightened through the coming of the Holy Ghost by\nreceiving the grace to remember and understand in its true meaning all\nthat Christ had said and done in their presence.\n\nQ. 437. How were the Apostles strengthened through the coming of the\nHoly Ghost?\nA. The Apostles were strengthened through the coming of the Holy Ghost\nby receiving the grace to brave every danger, even death itself, in the\nperformance of their sacred duties.\n\nQ. 438. What does \"Apostle,\" and what does \"Gospel\" mean?\nA. \"Apostle\" means a person sent, and \"Gospel\" means good tidings or\nnews. Hence the name \"Gospel\" is given to the inspired history of Our\nLord's life and works upon earth.\n\nQ. 439. Name the Apostles.\nA. The Apostles were: Peter, Andrew, James, John, Philip, Bartholomew,\nThomas, Matthew, James, Thaddeus, Simon, and Judas Iscariot, in whose\nplace Mathias was chosen.\n\nQ. 440. Was St. Paul an Apostle?\nA. St. Paul was an Apostle, but as he was not called till after the\nAscension of Our Lord he is not numbered among the twelve. He is called\nthe Apostle of the Gentiles; that is, of all those who were not of the\nJewish religion or members of the Church of the Old Law.\n\nQ. 441. How did St. Paul become an Apostle?\nA. While on his way to persecute the Christians St. Paul was\nmiraculously converted and called to be an Apostle by Our Lord Himself,\nwho spoke to him. St. Paul was called Saul before his conversion.\n\nQ. 442. Who were the Evangelists?\nA. St. Matthew, St. Mark, St. Luke and St. John are called Evangelists,\nbecause they wrote the four Gospels bearing their names, and Evangelia\nis the Latin name for Gospels. St. Mark and St. Luke were not Apostles,\nbut St. Matthew and St. John were both Apostles and Evangelists.\n\nQ. 443. Why did not the Apostles fully understand when Christ Himself\ntaught them?\nA. The Apostles did not fully understand when Christ Himself taught them\nbecause during His stay with them on earth they were only preparing to\nbecome Apostles; and their minds were yet filled with many worldly\nthoughts and desires that were to be removed at the coming of the Holy\nGhost.\n\nQ. 444. {101} Will the Holy Ghost abide with the Church forever?\nA. The Holy Ghost will abide with the Church forever, and guide it in\nthe way of holiness and truth.\n\nQ. 445. What benefit do we derive from the knowledge that the Holy Ghost\nwill abide with the Church forever?\nA. From the knowledge that the Holy Ghost will abide with the Church\nforever we are made certain that the Church can never teach us\nfalsehood, and can never be destroyed by the enemies of Our Faith.\n\nQ. 446. What visible power was given to the Apostles through the coming\nof the Holy Ghost?\nA. Through the coming of the Holy Ghost the Apostles received the \"gift\nof tongues,\" by which they could be understood in every language, though\nthey preached in only one.\n\nQ. 447. Why did such wonderful gifts accompany Confirmation, or the\ncoming of the Holy Ghost, in the first ages of the Church?\nA. Such wonderful gifts accompanied Confirmation in the first ages of\nthe Church to prove the power, truth and divine character of\nChristianity to those who otherwise might not believe, and to draw the\nattention of all to the establishment of the Christian Church.\n\nQ. 448. Why are these signs not continued everywhere at the present\ntime?\nA. These signs are not continued everywhere at the present time, because\nnow that the Church is fully established and its divine character and\npower proved in other ways, such signs are no longer necessary.\n\nQ. 449. Were such powers as the \"gift of tongues\" a part of the\nSacrament of Confirmation?\nA. Such powers as the \"gift of tongues\" were not a part of the Sacrament\nof Confirmation, but they were added to it by the Holy Ghost when\nnecessary for the good of the Church.\n\n\n\nLESSON TENTH.\nON THE EFFECTS OF THE REDEMPTION.\n\n\nQ. 450. What is an effect?\nA. An effect is that which is caused by something else, as smoke, for\nexample, is an effect of fire.\n\nQ. 451. What does redemption mean?\nA. Redemption means the buying back of a thing that was given away or\nsold.\n\nQ. 452. What did Adam give away by his sin, and what did Our Lord buy\nback for him and us?\nA. By his sin Adam gave away all right to God's promised gifts of grace\nin this world and of glory in the next, and Our Lord bought back the\nright that Adam threw away.\n\nQ. 453. {102} Which are the chief effects of the Redemption?\nA. The chief effects of the Redemption are two: The satisfaction of\nGod's justice by Christ's sufferings and death, and the gaining of grace\nfor men.\n\nQ. 454. Why do we say \"chief effects\"?\nA. We say \"chief effects\" to show that these are the most important but\nnot the only effects of the Redemption--for all the benefits of our holy\nreligion and of its influence upon the world are the effects of the\nredemption.\n\nQ. 455. Why did God's justice require satisfaction?\nA. God's justice required satisfaction because it is infinite and\ndemands reparation for every fault. Man in his state of sin could not\nmake the necessary reparation, so Christ became man and made it for him.\n\nQ. 456. {103} What do you mean by grace?\nA. By grace I mean a supernatural gift of God bestowed on us, through\nthe merits of Jesus Christ, for our salvation.\n\nQ. 457. What does \"supernatural\" mean?\nA. Supernatural means above or greater than nature. All gifts such as\nhealth, learning or the comforts of life, that affect our happiness\nchiefly in this world, are called natural gifts, and all gifts such as\nblessings that affect our happiness chiefly in the next world are called\nsupernatural or spiritual gifts.\n\nQ. 458. What do you mean by \"merit\"?\nA. Merit means the quality of deserving well or ill for our actions. In\nthe question above it means a right to reward for good deeds done.\n\nQ. 459. {104} How many kinds of grace are there?\nA. There are two kinds of grace, sanctifying grace and actual grace.\n\nQ. 460. What is the difference between sanctifying grace and actual\ngrace?\nA. Sanctifying grace remains with us as long as we are not guilty of\nmortal sin; and hence, it is often called habitual grace; but actual\ngrace comes to us only when we need its help in doing or avoiding an\naction, and it remains with us only while we are doing or avoiding the\naction.\n\nQ. 461. {105} What is sanctifying grace?\nA. Sanctifying grace is that grace which makes the soul holy and\npleasing to God.\n\nQ. 462. {106} What do you call those graces or gifts of God by which we\nbelieve in Him, hope in Him, and love Him?\nA. Those graces or gifts of God by which we believe in Him, and hope in\nHim, and love Him, are called the Divine virtues of Faith, Hope, and\nCharity.\n\nQ. 463. What do you mean by virtue and vice?\nA. Virtue is the habit of doing good, and vice is the habit of doing\nevil. An act, good or bad, does not form a habit; and hence, a virtue or\na vice is the result of repeated acts of the same kind.\n\nQ. 464. Does habit excuse us from the sins committed through it?\nA. Habit does not excuse us from the sins committed through it, but\nrather makes us more guilty by showing how often we must have committed\nthe sin to acquire the habit. If, however, we are seriously trying to\novercome a bad habit, and through forgetfulness yield to it, the habit\nmay sometimes excuse us from the sin.\n\nQ. 465. {107} What is Faith?\nA. Faith is a Divine virtue by which we firmly believe the truths which\nGod has revealed.\n\nQ. 466. {108} What is Hope?\nA. Hope is a Divine virtue by which we firmly trust that God will give\nus eternal life and the means to obtain it.\n\nQ. 467. {109} What is Charity?\nA. Charity is a Divine virtue by which we love God above all things for\nHis own sake, and our neighbor as ourselves for the love of God.\n\nQ. 468. Why are Faith, Hope and Charity called virtues?\nA. Faith, Hope and Charity are called virtues because they are not mere\nacts, but habits by which we always and in all things believe God, hope\nin Him, and love Him.\n\nQ. 469. What kind of virtues are Faith, Hope and Charity?\nA. Faith, Hope and Charity are called infused theological virtues to\ndistinguish them from the four moral virtues--Prudence, Justice,\nFortitude and Temperance.\n\nQ. 470. Why do we say the three theological virtues are infused and the\nfour moral virtues acquired?\nA. We say the three theological virtues are infused; that is, poured\ninto our souls, because they are strictly gifts of God and do not depend\nupon our efforts to obtain them, while the four moral virtues--Prudence,\nJustice, Fortitude and Temperance--though also gifts of God, may, as\nnatural virtues, be acquired by our own efforts.\n\nQ. 471. Why do we believe God, hope in Him, and love Him?\nA. We believe God and hope in Him because He is infinitely true and\ncannot deceive us. We love Him because He is infinitely good and\nbeautiful and worthy of all love.\n\nQ. 472. What mortal sins are opposed to Faith?\nA. Atheism, which is a denial of all revealed truths, and heresy, which\nis a denial of some revealed truths, and superstition, which is a misuse\nof religion, are opposed to Faith.\n\nQ. 473. Who is our neighbor?\nA. Every human being capable of salvation of every age, country, race or\ncondition, especially if he needs our help, is our neighbor in the sense\nof the Catechism.\n\nQ. 474. Why should we love our neighbor?\nA. We should love our neighbor because he is a child of God, redeemed by\nJesus Christ, and because he is our brother created to dwell in heaven\nwith us.\n\nQ. 475. {110} What is actual grace?\nA. Actual grace is that help of God which enlightens our mind and moves\nour will to shun evil and do good.\n\nQ. 476. {111} Is grace necessary to salvation?\nA. Grace is necessary to salvation, because without grace we can do\nnothing to merit heaven.\n\nQ. 477. {112} Can we resist the grace of God?\nA. We can, and unfortunately often do, resist the grace of God.\n\nQ. 478. Is it a sin knowingly to resist the grace of God?\nA. It is a sin, knowingly, to resist the grace of God, because we\nthereby insult Him and reject His gifts without which we cannot be\nsaved.\n\nQ. 479. Does God give His grace to every one?\nA. God gives to everyone He creates sufficient grace to save his soul;\nand if persons do not save their souls, it is because they have not used\nthe grace given.\n\nQ. 480. {113} What is the grace of perseverance?\nA. The grace of perseverance is a particular gift of God which enables\nus to continue in the state of grace till death.\n\nQ. 481. Can we merit the grace of final perseverance or know when we\npossess it?\nA. We cannot merit the grace of final perseverance, or know when we\npossess it, because it depends entirely upon God's mercy and not upon\nour actions. To imagine we possess it would lead us into the sin of\npresumption.\n\nQ. 482. Can a person merit any supernatural reward for good deeds\nperformed while he is in mortal sin?\nA. A person cannot merit any supernatural reward for good deeds\nperformed while he is in mortal sin; nevertheless, God rewards such good\ndeeds by giving the grace of repentance; and, therefore, all persons,\neven those in mortal sin, should ever strive to do good.\n\nQ. 483. Does God reward anything but our good works?\nA. God rewards our good intention and desire to serve Him, even when our\nworks are not successful. We should make this good intention often\nduring the day, and especially in the morning.\n\n\n\nLESSON ELEVENTH.\nON THE CHURCH.\n\n\nQ. 484. How was the true religion preserved from Adam till the coming of\nChrist?\nA. The true religion was preserved from Adam till the coming of Christ\nby the patriarchs, prophets and other holy men whom God appointed and\ninspired to teach His Will and Revelations to the people, and to remind\nthem of the promised Redeemer.\n\nQ. 485. Who were the prophets, and what was their chief duty?\nA. The prophets were men to whom God gave a knowledge of future events\nconnected with religion, that they might foretell them to His people and\nthus give proof that the message came from God. Their chief duty was to\nforetell the time, place and circumstances of Our Saviour's coming into\nthe world, that men might know when and where to look for Him, and might\nrecognize Him when He came.\n\nQ. 486. How could they be saved who lived before Christ became man?\nA. They who lived before Christ became man could be saved by belief in\nthe Redeemer to come and by keeping the Commandments of God.\n\nQ. 487. Was the true religion universal before the coming of Christ?\nA. The true religion was not universal before the coming of Christ. It\nwas confined to one people--the descendants of Abraham. All other\nnations worshipped false gods.\n\nQ. 488. {114} Which are the means instituted by Our Lord to enable men\nat all times to share in the fruits of the Redemption?\nA. The means instituted by Our Lord to enable men at all times to share\nin the fruits of His Redemption are the Church and the Sacraments.\n\nQ. 489. {115} What is the Church?\nA. The Church is the congregation of all those who profess the faith of\nChrist, partake of the same Sacraments, and are governed by their lawful\npastors under one visible Head.\n\nQ. 490. How may the members of the Church on earth be divided?\nA. The members of the Church on earth may be divided into those who\nteach and those who are taught. Those who teach, namely, the Pope,\nbishops and priests, are called the Teaching Church, or simply the\nChurch. Those who are taught are called the Believing Church, or simply\nthe faithful.\n\nQ. 491. What is the duty of the Teaching Church?\nA. The duty of the Teaching Church is to continue the work Our Lord\nbegan upon earth, namely, to teach revealed truth, to administer the\nSacraments and to labor for the salvation of souls.\n\nQ. 492. What is the duty of the faithful?\nA. The duty of the faithful is to learn the revealed truths taught; to\nreceive the Sacraments, and to aid in saving souls by their prayers,\ngood works and alms.\n\nQ. 493. What do you mean by \"profess the faith of Christ\"?\nA. By \"profess the faith of Christ\" we mean, believe all the truths and\npractice the religion He has taught.\n\nQ. 494. What do we mean by \"lawful pastors\"?\nA. By \"lawful pastors\" we mean those in the Church who have been\nappointed by lawful authority and who have, therefore, a right to rule\nus. The lawful pastors in the Church are: Every priest in his own\nparish; every bishop in his own diocese, and the Pope in the whole\nChurch.\n\nQ. 495. {116} Who is the invisible Head of the Church?\nA. Jesus Christ is the invisible Head of the Church.\n\nQ. 496. {117} Who is the visible Head of the Church?\nA. Our Holy Father the Pope, the Bishop of Rome, is the Vicar of Christ\non earth and the visible Head of the Church.\n\nQ. 497. What does \"vicar\" mean?\nA. Vicar is a name used in the Church to designate a person who acts in\nthe name and authority of another. Thus a Vicar Apostolic is one who\nacts in the name of the Pope, and a Vicar General is one who acts in the\nname of the bishop.\n\nQ. 498. Could any one be Pope without being Bishop of Rome?\nA. One could not be Pope without being Bishop of Rome, and whoever is\nelected Pope must give up his title to any other diocese and take the\ntitle of Bishop of Rome.\n\nQ. 499. {118} Why is the Pope, the Bishop of Rome, the visible Head of\nthe Church?\nA. The Pope, the Bishop of Rome, is the visible Head of the Church\nbecause he is the successor of St. Peter, whom Christ made the chief of\nthe Apostles and the visible Head of the Church.\n\nQ. 500. Why are Catholics called \"Roman\"?\nA. Catholics are called Roman to show that they are in union with the\ntrue Church founded by Christ and governed by the Apostles under the\ndirection of St. Peter, by divine appointment the Chief of the Apostles,\nwho founded the Church of Rome and was its first bishop.\n\nQ. 501. By what name is a bishop's diocese sometimes called?\nA. A bishop's diocese is sometimes called his see. The diocese of Rome,\non account of its authority and dignity, is called the Holy See, and its\nbishop is called the Holy Father or Pope. Pope means father.\n\nQ. 502. What do we call the right by which St. Peter or his successor\nhas always been the head of the Church and of all its bishops?\nA. We call the right by which St. Peter or his successor has always been\nthe head of the Church, and of all its bishops, the Primacy of St. Peter\nor of the Pope. Primacy means holding first place.\n\nQ. 503. How is it shown that St. Peter or his successor has always been\nthe head of the Church?\nA. It is shown that St. Peter or his successor has always been the head\nof the Church: (1) From the words of Holy Scripture, which tell how\nChrist appointed Peter Chief of the Apostles and head of the Church. (2)\nFrom the history of the Church, which shows that Peter and his\nsuccessors have always acted and have always been recognized as the head\nof the Church.\n\nQ. 504. How do we know that the rights and privileges bestowed on St.\nPeter were given also to his successors--the Popes?\nA. We know that the rights and privileges bestowed on St. Peter were\ngiven also to his successors, the Popes, because the promises made to\nSt. Peter by Our Lord were to be fulfilled in the Church till the end of\ntime, and as Peter was not to live till the end of time, they are\nfulfilled in his successors.\n\nQ. 505. Did St. Peter establish any Church before he came to Rome?\nA. Before he came to Rome, St. Peter established a Church at Antioch and\nruled over it for several years.\n\nQ. 506. {119} Who are the successors of the other Apostles?\nA. The successors of the other Apostles are the Bishops of the Holy\nCatholic Church.\n\nQ. 507. How do we know that the bishops of the Church are the successors\nof the Apostles?\nA. We know that the bishops of the Church are the successors of the\nApostles because they continue the work of the Apostles and give proof\nof the same authority. They have always exercised the rights and powers\nthat belonged to the Apostles in making laws for the Church, in\nconsecrating bishops and ordaining priests.\n\nQ. 508. {120} Why did Christ found the Church?\nA. Christ founded the Church to teach, govern, sanctify, and save all\nmen.\n\nQ. 509. {121} Are all bound to belong to the Church?\nA. All are bound to belong to the Church, and he who knows the Church to\nbe the true Church and remains out of it cannot be saved.\n\nQ. 510. Is it ever possible for one to be saved who does not know the\nCatholic Church to be the true Church?\nA. It is possible for one to be saved who does not know the Catholic\nChurch to be the true Church, provided that person: (1) has been validly\nbaptized; (2) firmly believes the religion he professes and practices to\nbe the true religion, and (3) dies without the guilt of mortal sin on\nhis soul.\n\nQ. 511. Why do we say it is only possible for a person to be saved who\ndoes not know the Catholic Church to be the true Church?\nA. We say it is only possible for a person to be saved who does not know\nthe Catholic Church to be the true Church, because the necessary\nconditions are not often found, especially that of dying in a state of\ngrace without making use of the Sacrament of Penance.\n\nQ. 512. How are such persons said to belong to the Church?\nA. Such persons are said to belong to the \"soul of the church\"; that is,\nthey are really members of the Church without knowing it. Those who\nshare in its Sacraments and worship are said to belong to the body or\nvisible part of the Church.\n\nQ. 513. Why must the true Church be visible?\nA. The true Church must be visible because its founder, Jesus Christ,\ncommanded us under pain of condemnation to hear the Church; and He could\nnot in justice command us to hear a Church that could not be seen and\nknown.\n\nQ. 514. What excuses do some give for not becoming members of the true\nChurch?\nA. The excuses some give for not becoming members of the true church\nare: (1) They do not wish to leave the religion in which they were born;\n(2) There are too many poor and ignorant people in the Catholic Church;\n(3) One religion is as good as another if we try to serve God in it, and\nbe upright and honest in our lives.\n\nQ. 515. How do you answer such excuses?\nA. (1) To say that we should remain in a false religion because we were\nborn in it is as untrue as to say we should not heal our bodily diseases\nbecause we were born with them; (2) To say there are too many poor and\nignorant in the Catholic Church is to declare that it is Christ's\nChurch; for He always taught the poor and ignorant and instructed His\nChurch to continue the work; (3) To say that one religion is as good as\nanother is to assert that Christ labored uselessly and taught falsely;\nfor He came to abolish the old religion and found the new in which alone\nwe can be saved as He Himself declared.\n\nQ. 516. Why can there be only one true religion?\nA. There can be only one true religion, because a thing cannot be false\nand true at the same time, and, therefore, all religions that contradict\nthe teaching of the true Church must teach falsehood. If all religions\nin which men seek to serve God are equally good and true, why did Christ\ndisturb the Jewish religion and the Apostles condemn heretics?\n\n\n\nLESSON TWELFTH.\nON THE ATTRIBUTES AND MARKS OF THE CHURCH.\n\n\nQ. 517. What is an attribute?\nA. An attribute is any characteristic or quality that a person or thing\nmay be said to have. All perfections or imperfections are attributes.\n\nQ. 518. What is a mark?\nA. A mark is a given and known sign by which a thing can be\ndistinguished from all others of its kind. Thus a trademark is used to\ndistinguish the article bearing it from all imitations of the same\narticle.\n\nQ. 519. How do we know that the Church must have the four marks and\nthree attributes usually ascribed or given to it?\nA. We know that the Church must have the four marks and three attributes\nusually ascribed or given to it from the words of Christ given in the\nHoly Scripture and in the teaching of the Church from its beginning.\n\nQ. 520. Can the Church have the four marks without the three attributes?\nA. The Church cannot have the four marks without the three attributes,\nbecause the three attributes necessarily come with the marks and without\nthem the marks could not exist.\n\nQ. 521. Why are both marks and attributes necessary in the Church?\nA. Both marks and attributes are necessary in the Church, for the marks\nteach us its external or visible qualities, while the attributes teach\nus its internal or invisible qualities. It is easier to discover the\nmarks than the attributes; for it is easier to see that the Church is\none than that it is infallible.\n\nQ. 522. {122} Which are the attributes of the Church?\nA. The attributes of the Church are three: authority, infallibility, and\nindefectibility.\n\nQ. 523. What is authority?\nA. Authority is the power which one person has over another so as to be\nable to justly exact obedience. Rulers have authority over their\nsubjects, parents over their children, and teachers over their scholars.\n\nQ. 524. From whom must all persons derive whatever lawful authority they\npossess?\nA. All persons must derive whatever lawful authority they possess from\nGod Himself, from whom they receive it directly or indirectly.\nTherefore, to disobey our lawful superiors is to disobey God Himself,\nand hence such disobedience is always sinful.\n\nQ. 525. {123} What do you mean by the authority of the Church?\nA. By the authority of the Church I mean the right and power which the\nPope and the Bishops, as the successors of the Apostles, have to teach\nand to govern the faithful.\n\nQ. 526. {124} What do you mean by the infallibility of the Church?\nA. By the infallibility of the Church I mean that the Church can not err\nwhen it teaches a doctrine of faith or morals.\n\nQ. 527. What do we mean by a \"doctrine of faith or morals\"?\nA. By a doctrine of faith or morals we mean the revealed teaching that\nrefers to whatever we must believe and do in order to be saved.\n\nQ. 528. How do you know that the Church can not err?\nA. I know that the Church can not err because Christ promised that the\nHoly Ghost would remain with it forever and save it from error. If,\ntherefore, the Church has erred, the Holy Ghost must have abandoned it\nand Christ has failed to keep His promise, which is a thing impossible.\n\nQ. 529. Since the Church can not err, could it ever be reformed in its\nteaching of faith or morals?\nA. Since the Church can not err, it could never be reformed in its\nteaching of faith or morals. Those who say the Church needed reformation\nin faith or morals accuse Our Lord of falsehood and deception.\n\nQ. 530. {125} When does the Church teach infallibly?\nA. The Church teaches infallibly when it speaks through the Pope and\nBishops united in general council, or through the Pope alone when he\nproclaims to all the faithful a doctrine of faith or morals.\n\nQ. 531. What is necessary that the Pope may speak infallibly or\nex-cathedra?\nA. That the Pope may speak infallibly, or ex-cathedra, (1) He must speak\non a subject of faith or morals; (2) He must speak as the Vicar of\nChrist and to the whole Church; (3) He must indicate by certain words,\nsuch as, we define, we proclaim, &c., that he intends to speak\ninfallibly.\n\nQ. 532. Is the Pope infallible in everything he says and does?\nA. The Pope is not infallible in everything he says and does, because\nthe Holy Ghost was not promised to make him infallible in everything,\nbut only in matters of faith and morals for the whole Church.\nNevertheless, the Pope's opinion on any subject deserves our greatest\nrespect on account of his learning, experience and dignity.\n\nQ. 533. Can the Pope commit sin?\nA. The Pope can commit sin and he must seek forgiveness in the Sacrament\nof Penance as others do. Infallibility does not prevent him from\nsinning, but from teaching falsehood when he speaks ex-cathedra.\n\nQ. 534. What does ex-cathedra mean?\nA. \"Cathedra\" means a seat, and \"ex\" means out of. Therefore,\nex-cathedra means speaking from the seat or official place held by St.\nPeter and his successors as the head of the whole Church.\n\nQ. 535. Why is the chief Church in a diocese called a Cathedral?\nA. The chief Church in a diocese is called a Cathedral because the\nbishop's cathedra, that is, his seat or throne, is erected in it, and\nbecause he celebrates all important feasts and performs all his special\nduties in it.\n\nQ. 536. How many Popes have governed the Church from St. Peter to\nPius XI.?\nA. From St. Peter to Pius XI., 261 Popes have governed the Church; and\nmany of them have been remarkable for their zeal, prudence, learning and\nsanctity.\n\nQ. 537. What does anti-pope mean, and who were the anti-popes?\nA. Anti-pope means a pretended pope. The anti-popes were men who by the\naid of faithless Christians or others unlawfully seized and claimed the\npapal power while the lawful pope was in prison or exile.\n\nQ. 538. Why must the Pope sometimes warn us on political and other\nmatters?\nA. The Pope must sometimes warn us on political and other matters,\nbecause whatever nations or men do is either good or bad, just or\nunjust, and wherever the Pope discovers falsehood, wickedness or\ninjustice he must speak against it and defend the truths of faith and\nmorals. He must protect also the temporal rights and property of the\nChurch committed to his care.\n\nQ. 539. What do we mean by the \"temporal power\" of the Pope?\nA. By the temporal power of the Pope we mean the right which the Pope\nhas as a temporal or ordinary ruler to govern the states and manage the\nproperties that have rightfully come into the possession of the Church.\n\nQ. 540. How did the Pope acquire and how was he deprived of the temporal\npower?\nA. The Pope acquired the temporal power in a just manner by the consent\nof those who had a right to bestow it. He was deprived of it in an\nunjust manner by political changes.\n\nQ. 541. How was the temporal power useful to the Church?\nA. The temporal power was useful to the Church (1) because it gave the\nPope the complete independence necessary for the government of the\nChurch and for the defense of truth and virtue. (2) It enabled him to do\nmuch for the spread of the true religion by giving alms for the\nestablishment and support of Churches and schools in poor or pagan\ncountries.\n\nQ. 542. What name do we give to the offerings made yearly by the\nfaithful for the support of the Pope and the government of the Church?\nA. We call the offerings made yearly by the faithful for the support of\nthe Pope and government of the Church \"Peter's pence.\" It derives its\nname from the early custom of sending yearly a penny from every house to\nthe successor of St. Peter, as a mark of respect or as an alms for some\ncharity.\n\nQ. 543. {126} What do you mean by the indefectibility of the Church?\nA. By the indefectibility of the Church I mean that the Church, as\nChrist founded it, will last till the end of time.\n\nQ. 544. What is the difference between the infallibility and\nindefectibility of the Church?\nA. When we say the Church is infallible we mean that it can never teach\nerror while it lasts; but when we say the Church is indefectible, we\nmean that it will last forever and be infallible forever; that it will\nalways remain as Our Lord founded it and never change the doctrines He\ntaught.\n\nQ. 545. Did Our Lord Himself make all the laws of the Church?\nA. Our Lord Himself did not make all the laws of the Church. He gave the\nChurch also power to make laws to suit the needs of the times, places or\npersons as it judged necessary.\n\nQ. 546. Can the Church change its laws?\nA. The Church can, when necessary, change the laws it has itself made,\nbut it cannot change the laws that Christ has made. Neither can the\nChurch change any doctrine of faith or morals.\n\nQ. 547. {127} In whom are these attributes found in their fullness?\nA. These attributes are found in their fullness in the Pope, the visible\nHead of the Church, whose infallible authority to teach bishops,\npriests, and people in matters of faith or morals will last to the end\nof the world.\n\nQ. 548. {128} Has the Church any marks by which it may be known?\nA. The Church has four marks by which it may be known: it is One; it is\nHoly; it is Catholic; it is Apostolic.\n\nQ. 549. {129} How is the Church One?\nA. The Church is One because all its members agree in one faith, are all\nin one communion, and are all under one head.\n\nQ. 550. How is it evident that the Church is one in government?\nA. It is evident that the Church is one in government, for the faithful\nin a parish are subject to their pastors, the pastors are subject to the\nbishops of their dioceses, and the bishops of the world are subject to\nthe Pope.\n\nQ. 551. What is meant by the Hierarchy of the Church?\nA. By the Hierarchy of the Church is meant the sacred body of clerical\nrules who govern the Church.\n\nQ. 552. How is it evident that the Church is one in worship?\nA. It is evident that the Church is one in worship because all its\nmembers make use of the same sacrifice and receive the same Sacraments.\n\nQ. 553. How is it evident that the Church is one in faith?\nA. It is evident the Church is one in faith because all Catholics\nthroughout the world believe each and every article of faith proposed by\nthe Church.\n\nQ. 554. Could a person who denies only one article of our faith be a\nCatholic?\nA. A person who denies even one article of our faith could not be a\nCatholic; for truth is one and we must accept it whole and entire or not\nat all.\n\nQ. 555. Are there any pious beliefs and practices in the Church that are\nnot articles of faith?\nA. There are many pious beliefs and practices in the Church that are not\narticles of faith; that is, we are not bound under pain of sin to\nbelieve in them; yet we will often find them useful aids to holiness,\nand hence they are recommended by our pastors.\n\nQ. 556. Of what sin are persons guilty who put firm belief in religious\nor other practices that are either forbidden or useless?\nA. Persons who put a firm belief in religious or other practices that\nare forbidden or useless are guilty of the sin of superstition.\n\nQ. 557. Where does the Church find the revealed truths it is bound to\nteach?\nA. The Church finds the revealed truths it is bound to teach in the Holy\nScripture and revealed traditions.\n\nQ. 558. What is the Holy Scripture or Bible?\nA. The Holy Scripture or Bible is the collection of sacred, inspired\nwritings through which God has made known to us many revealed truths.\nSome call them letters from Heaven to earth, that is, from God to man.\n\nQ. 559. What is meant by the Canon of the Sacred Scriptures?\nA. The Canon of Sacred Scriptures means the list the Church has prepared\nto teach us what sacred writings are Holy Scripture and contain the\ninspired word of God.\n\nQ. 560. Where does the Church find the revealed traditions?\nA. The Church finds the revealed traditions in the decrees of its\ncouncils; in its books of worship; in its paintings and inscriptions on\ntombs and monuments; in the lives of its Saints; the writings of its\nFathers, and in its own history.\n\nQ. 561. Must we ourselves seek in the Scriptures and traditions for what\nwe are to believe?\nA. We ourselves need not seek in the Scriptures and traditions for what\nwe are to believe. God has appointed the Church to be our guide to\nsalvation and we must accept its teaching us our infallible rule of\nfaith.\n\nQ. 562. How do we show that the Holy Scriptures alone could not be our\nguide to salvation and infallible rule of faith?\nA. We show that the Holy Scripture alone could not be our guide to\nsalvation and infallible rule of faith: (1) Because all men cannot\nexamine or understand the Holy Scripture; but all can listen to the\nteaching of the Church; (2) Because the New Testament or Christian part\nof the Scripture was not written at the beginning of the Church's\nexistence, and, therefore, could not have been used as the rule of faith\nby the first Christians; (3) Because there are many things in the Holy\nScripture that cannot be understood without the explanation given by\ntradition, and hence those who take the Scripture alone for their rule\nof faith are constantly disputing about its meaning and what they are to\nbelieve.\n\nQ. 563. {130} How is the Church Holy?\nA. The Church is Holy because its founder, Jesus Christ, is holy;\nbecause it teaches a holy doctrine; invites all to a holy life; and\nbecause of the eminent holiness of so many thousands of its children.\n\nQ. 564. {131} How is the Church Catholic or universal?\nA. The Church is Catholic or universal because it subsists in all ages,\nteaches all nations, and maintains all truth.\n\nQ. 565. How do you show that the Catholic Church is universal in time,\nin place, and in doctrine?\nA. (1) The Catholic Church is universal in time, for from the time of\nthe Apostles to the present it has existed, taught and labored in every\nage; (2) It is universal in place, for it has taught throughout the\nwhole world; (3) It is universal in doctrine, for it teaches the same\neverywhere, and its doctrines are suited to all classes of persons. It\nhas converted all the pagan nations that have ever been converted.\n\nQ. 566. Why does the Church use the Latin language instead of the\nnational language of its children?\nA. The Church uses the Latin language instead of the national language\nof its children: (1) To avoid the danger of changing any part of its\nteaching in using different languages; (2) That all its rulers may be\nperfectly united and understood in their communications; (3) To show\nthat the Church is not an institute of any particular nation, but the\nguide of all nations.\n\nQ. 567. {132} How is the Church Apostolic?\nA. The Church is Apostolic because it was founded by Christ on His\nApostles, and is governed by their lawful successors, and because it has\nnever ceased, and never will cease, to teach their doctrine.\n\nQ. 568. Does the Church, by defining certain truths, thereby make new\ndoctrines?\nA. The Church, by defining, that is, by proclaiming certain truths,\narticles of faith, does not make new doctrines, but simply teaches more\nclearly and with greater effort truths that have always been believed\nand held by the Church.\n\nQ. 569. What, then, is the use of defining or declaring a truth an\narticle of faith if it has always been believed?\nA. The use of defining or declaring a truth an article of faith, even\nwhen it has always been believed, is: (1) To clearly contradict those\nwho deny it and show their teaching false; (2) To remove all doubt about\nthe exact teaching of the Church, and to put an end to all discussion\nabout the truth defined.\n\nQ. 570. {133} In which Church are these attributes and marks found?\nA. These attributes and marks are found in the Holy Roman Catholic\nChurch alone.\n\nQ. 571. How do you show that Protestant Churches have not the marks of\nthe true Church?\nA. Protestant Churches have not the marks of the true Church, because:\n\n(1) They are not one either in government or faith; for they have no\nchief head, and they profess different beliefs; (2) They are not holy,\nbecause their doctrines are founded on error and lead to evil\nconsequences; (3) They are not catholic or universal in time, place or\ndoctrine. They have not existed in all ages nor in all places, and their\ndoctrines do not suit all classes; (4) They are not apostolic, for they\nwere not established for hundreds of years after the Apostles, and they\ndo not teach the doctrines of the Apostles.\n\nQ. 572. {134} From whom does the Church derive its undying life and\ninfallible authority?\nA. The Church derives its undying life and infallible authority from the\nHoly Ghost, the spirit of truth, who abides with it forever.\n\nQ. 573. {135} By whom is the Church made and kept One, Holy, and\nCatholic?\nA. The Church is made and kept One, Holy, and Catholic by the Holy\nGhost, the spirit of love and holiness, who unites and sanctifies its\nmembers throughout the world.\n\n\n\nLESSON THIRTEENTH.\nON THE SACRAMENTS IN GENERAL.\n\n\nQ. 574. {136} What is a Sacrament?\nA. A Sacrament is an outward sign instituted by Christ to give grace.\n\nQ. 575. Are these three things, namely: An outward or visible sign, the\ninstitution of that sign by Christ, and the giving of grace through the\nuse of that sign, always necessary for the existence of a Sacrament?\nA. These three things, namely: An outward or visible sign, the\ninstitution of that sign by Christ, and the giving of grace through the\nuse of that sign, are always necessary for the existence of a Sacrament,\nand if any of the three be wanting there can be no Sacrament.\n\nQ. 576. Why does the Church use numerous ceremonies or actions in\napplying the outward signs of the Sacraments?\nA. The Church uses numerous ceremonies or actions in applying the\noutward signs of the Sacraments to increase our reverence and devotion\nfor the Sacraments, and to explain their meaning and effects.\n\nQ. 577. {137} How many Sacraments are there?\nA. There are seven Sacraments: Baptism, Confirmation, Holy Eucharist,\nPenance, Extreme Unction, Holy Orders, and Matrimony.\n\nQ. 578. Were all the Sacraments instituted by Our Lord?\nA. All the Sacraments were instituted by Our Lord, for God alone has\npower to attach the gift of grace to the use of an outward or visible\nsign. The Church, however, can institute the ceremonies to be used in\nadministering or giving the Sacraments.\n\nQ. 579. How do we know there are seven Sacraments and no more or less?\nA. We know there are seven Sacraments and no more or less because the\nChurch always taught that truth. The number of the Sacraments is a\nmatter of faith, and the Church cannot be mistaken in matters of faith.\n\nQ. 580. Why have the Sacraments been instituted?\nA. The Sacraments have been instituted as a special means through which\nwe are to receive the grace merited for us by Christ. As Christ is the\ngiver of the grace, He has the right to determine the manner in which it\nshall be given, and one who refuses to make use of the Sacraments will\nnot receive God's grace.\n\nQ. 581. Do the Sacraments recall in any way the means by which Our Lord\nmerited the graces we receive through them?\nA. The Sacraments recall in many ways the means by which Our Lord\nmerited the graces we receive through them. Baptism recalls His profound\nhumility; Confirmation His ceaseless prayer; Holy Eucharist His care of\nthe needy; Penance His mortified life; Extreme Unction His model death;\nHoly Orders His establishment of the priesthood, and Matrimony His close\nunion with the Church.\n\nQ. 582. Give, for example, the outward sign in Baptism and Confirmation.\nA. The outward sign in Baptism is the pouring of the water and the\nsaying of the words of Baptism. The outward sign in Confirmation is the\nanointing with oil, the saying of the words of Confirmation and the\nplacing of the bishop's hands over the person he confirms.\n\nQ. 583. What is the use of the outward signs in the Sacraments?\nA. Without the outward signs in the Sacraments we could not know when or\nwith what effect the grace of the Sacraments enters into our souls.\n\nQ. 584. Does the outward sign merely indicate that grace has been given,\nor does the use of the outward sign with the proper intention also give\nthe grace of the Sacrament?\nA. The outward sign is not used merely to indicate that grace has been\ngiven, for the use of the outward sign with the proper intention also\ngives the grace of the Sacrament. Hence the right application of the\noutward sign is always followed by the gift of internal grace if the\nSacrament be administered with the right intention and received with the\nright dispositions.\n\nQ. 585. What do we mean by the \"right intention\" for the administration\nof the Sacraments?\nA. By the right intention for the administration of the Sacraments we\nmean that whoever administers a Sacrament must have the intention of\ndoing what Christ intended when He instituted the Sacrament and what the\nChurch intends when it administers the Sacrament.\n\nQ. 586. Is there any likeness between the thing used in the outward sign\nand the grace given in each Sacrament?\nA. There is a great likeness between the thing used in the outward sign\nand the grace given in each Sacrament; thus water is used for cleansing;\nBaptism cleanses the soul; Oil gives strength and light; Confirmation\nstrengthens and enlightens the soul; Bread and wine nourish; the Holy\nEucharist nourishes the soul.\n\nQ. 587. What do we mean by the \"matter and form\" of the Sacraments?\nA. By the \"matter\" of the Sacraments we mean the visible things, such as\nwater, oil, bread, wine, &c., used for the Sacraments. By the \"form\" we\nmean the words, such as \"I baptize thee,\" \"I confirm thee,\" &c., used in\ngiving or administering the Sacraments.\n\nQ. 588. Do the needs of the soul resemble the needs of the body?\nA. The needs of the soul do resemble the needs of the body; for the body\nmust be born, strengthened, nourished, healed in affliction, helped at\nthe hour of death, guided by authority, and given a place in which to\ndwell. The soul is brought into spiritual life by Baptism; it is\nstrengthened by Confirmation; nourished by the Holy Eucharist; healed by\nPenance; helped at the hour of our death by Extreme Unction; guided by\nGod's ministers through the Sacrament of Holy Orders, and it is given a\nbody in which to dwell by the Sacrament of Matrimony.\n\nQ. 589. {138} Whence have the Sacraments the power of giving grace?\nA. The Sacraments have the power of giving grace from the merits of\nJesus Christ.\n\nQ. 590. Does the effect of the Sacraments depend on the worthiness or\nunworthiness of the one who administers them?\nA. The effect of the Sacraments does not depend on the worthiness or\nunworthiness of the one who administers them, but on the merits of Jesus\nChrist, who instituted them, and on the worthy dispositions of those who\nreceive them.\n\nQ. 591. {139} What grace do the Sacraments give?\nA. Some of the Sacraments give sanctifying grace, and others increase it\nin our souls.\n\nQ. 592. When is a Sacrament said to give, and when is it said to\nincrease, grace in our souls?\nA. A Sacrament is said to give grace when there is no grace whatever in\nthe soul, or in other words, when the soul is in mortal sin. A Sacrament\nis said to increase grace when there is already grace in the soul, to\nwhich more is added by the Sacrament received.\n\nQ. 593. {140} Which are the Sacraments that give sanctifying grace?\nA. The Sacraments that give sanctifying grace are Baptism and Penance;\nand they are called Sacraments of the dead.\n\nQ. 594. {141} Why are Baptism and Penance called Sacraments of the dead?\nA. Baptism and Penance are called Sacraments of the dead because they\ntake away sin, which is the death of the soul, and give grace, which is\nits life.\n\nQ. 595. May not the Sacrament of Penance be received by one who is in a\nstate of grace?\nA. The Sacrament of Penance may be and very often is received by one who\nis in a state of grace, and when thus received it increases--as the\nSacraments of the living do--the grace already in the soul.\n\nQ. 596. {142} Which are the Sacraments that increase sanctifying grace\nin our soul?\nA. The Sacraments that increase sanctifying grace in our souls are:\nConfirmation, Holy Eucharist, Extreme Unction, Holy Orders, and\nMatrimony; and they are called Sacraments of the living.\n\nQ. 597. What do we mean by Sacraments of the dead and Sacraments of the\nliving?\nA. By the Sacraments of the dead we mean those Sacraments that may be\nlawfully received while the soul is in a state of mortal sin. By the\nSacraments of the living we mean those Sacraments that can be lawfully\nreceived only while the soul is in a state of grace--i.e., free from\nmortal sin. Living and dead do not refer here to the persons, but to the\ncondition of the souls; for none of the Sacraments can be given to a\ndead person.\n\nQ. 598. {143} Why are Confirmation, Holy Eucharist, Extreme Unction,\nHoly Orders, and Matrimony called Sacraments of the living?\nA. Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and\nMatrimony are called Sacraments of the living because those who receive\nthem worthily are already living the life of grace.\n\nQ. 599. {144} What sin does he commit who receives the Sacraments of the\nliving in mortal sin?\nA. He who receives the Sacraments of the living in mortal sin commits a\nsacrilege, which is a great sin, because it is an abuse of a sacred\nthing.\n\nQ. 600. In what other ways besides the unworthy reception of the\nSacraments may persons commit sacrilege?\nA. Besides the unworthy reception of the Sacraments, persons may commit\nsacrilege by the abuse of a sacred person, place or thing; for example,\nby wilfully wounding a person consecrated to God; by robbing or\ndestroying a Church; by using the sacred vessels of the Altar for\nunlawful purposes, &c.\n\nQ. 601. {145} Besides sanctifying grace do the Sacraments give any other\ngrace?\nA. Besides sanctifying grace the Sacraments give another grace, called\nsacramental grace.\n\nQ. 602. {146} What is sacramental grace?\nA. Sacramental grace is a special help which God gives, to attain the\nend for which He instituted each Sacrament.\n\nQ. 603. Is the Sacramental grace independent of the sanctifying grace\ngiven in the Sacraments?\nA. The Sacramental grace is not independent of the sanctifying grace\ngiven in the Sacraments; for it is the sanctifying grace that gives us a\ncertain right to special helps--called Sacramental grace--in each\nSacrament, as often as we have to fulfill the end of the Sacrament or\nare tempted against it.\n\nQ. 604. Give an example of how the Sacramental grace aids us, for\ninstance, in Confirmation and Penance.\nA. The end of Confirmation is to strengthen us in our faith. When we are\ntempted to deny our religion by word or deed, the Sacramental Grace of\nConfirmation is given to us and helps us to cling to our faith and\nfirmly profess it. The end of Penance is to destroy actual sin. When we\nare tempted to sin, the Sacramental Grace of Penance is given to us and\nhelps us to overcome the temptation and persevere in a state of grace.\nThe sacramental grace in each of the other Sacraments is given in the\nsame manner, and aids us in attaining the end for which each Sacrament\nwas instituted and for which we receive it.\n\nQ. 605. {147} Do the Sacraments always give grace?\nA. The Sacraments always give grace, if we receive them with the right\ndispositions.\n\nQ. 606. What do we mean by the \"right dispositions\" for the reception of\nthe Sacraments?\nA. By the right dispositions for the reception of the Sacraments we mean\nthe proper motives and the fulfillment of all the conditions required by\nGod and the Church for the worthy reception of the Sacraments.\n\nQ. 607. Give an example of the \"right dispositions\" for Penance and for\nthe Holy Eucharist.\nA. The right dispositions for Penance are: (1) To confess all our mortal\nsins as we know them; (2) To be sorry for them, and (3) To have the\ndetermination never to commit them or others again. The right\ndispositions for the Holy Eucharist are: (1) To know what the Holy\nEucharist is; (2) To be in a state of grace, and (3)--except in special\ncases of sickness--to be fasting from midnight.\n\nQ. 608. {148} Can we receive the Sacraments more than once?\nA. We can receive the Sacraments more than once, except Baptism,\nConfirmation, and Holy Orders.\n\nQ. 609. {149} Why can we not receive Baptism, Confirmation, and Holy\nOrders more than once?\nA. We cannot receive Baptism, Confirmation, and Holy Orders more than\nonce, because they imprint a character in the soul.\n\nQ. 610. {150} What is the character which these Sacraments imprint in\nthe soul?\nA. The character which these Sacraments imprint in the soul is a\nspiritual mark which remains forever.\n\nQ. 611. {151} Does this character remain in the soul even after death?\nA. This character remains in the soul even after death; for the honor\nand glory of those who are saved; for the shame and punishment of those\nwho are lost.\n\nQ. 612. Can the Sacraments be given conditionally?\nA. The Sacraments can be given conditionally as often as we doubt\nwhether they were properly given before, or whether they can be validly\ngiven now.\n\nQ. 613. What do we mean by giving a Sacrament conditionally?\nA. By giving a Sacrament conditionally we mean that the person\nadministering the Sacrament intends to give it only in case it has not\nbeen given already or in case the person has the right dispositions for\nreceiving it, though the dispositions cannot be discovered.\n\nQ. 614. Give an example of how a Sacrament is given conditionally.\nA. In giving Baptism, for instance, conditionally--or what we call\nconditional Baptism--the priest, instead of saying absolutely, as he\ndoes in ordinary Baptism: \"I baptize thee,\" &c., says: \"If you are not\nalready baptized, or if you are capable of being baptized, I baptize\nthee,\" &c., thus stating the sole condition on which he intends to\nadminister the Sacrament.\n\nQ. 615. Which of the Sacraments are most frequently given conditionally?\nA. The Sacraments most frequently given conditionally are Baptism,\nPenance and Extreme Unction; because in some cases it is difficult to\nascertain whether these Sacraments have been given before or whether\nthey have been validly given, or whether the person about to receive\nthem has the right dispositions for them.\n\nQ. 616. Name some of the more common circumstances in which a priest is\nobliged to administer the Sacraments conditionally.\nA. Some of the more common circumstances in which a priest is obliged to\nadminister the Sacraments conditionally are: (1) When he receives\nconverts into the Church and is not certain of their previous baptism,\nhe must baptize them conditionally. (2) When he is called--as in cases\nof accident or sudden illness--and doubts whether the person be alive or\ndead, or whether he should be given the Sacraments, he must give\nabsolution and administer Extreme Unction conditionally.\n\nQ. 617. What is the use and effect of giving the Sacraments\nconditionally?\nA. The use of giving the Sacraments conditionally is that there may be\nno irreverence to the Sacraments in giving them to persons incapable or\nunworthy of receiving them; and yet that no one who is capable or worthy\nmay be deprived of them. The effect is to supply the Sacrament where it\nis needed or can be given, and to withhold it where it is not needed or\ncannot be given.\n\nQ. 618. What is the difference between the powers of a bishop and of a\npriest with regard to the administration of the Sacraments?\nA. The difference between the powers of a bishop and of a priest with\nregard to the administration of the Sacraments is that a bishop can give\nall the Sacraments, while a priest cannot give Confirmation or Holy\nOrders.\n\nQ. 619. Can a person receive all the Sacraments?\nA. A person cannot, as a rule, receive all the Sacraments; for a woman\ncannot receive Holy Orders, and a man who receives priesthood is\nforbidden to receive the Sacrament of Matrimony.\n\n\n\nLESSON FOURTEENTH.\nON BAPTISM.\n\n\nQ. 620. When was baptism instituted?\nA. Baptism was instituted, very probably, about the time Our Lord was\nbaptized by St. John, and its reception was commanded when after His\nresurrection Our Lord said to His Apostles: \"All power is given to Me in\nheaven and in earth. Going, therefore, teach all nations, baptizing them\nin the name of the Father, and of the Son, and of the Holy Ghost.\"\n\nQ. 621. {152} What is Baptism?\nA. Baptism is a Sacrament which cleanses us from original sin, makes us\nChristians, children of God, and heirs of heaven.\n\nQ. 622. What were persons called in the first ages of the Church who\nwere being instructed and prepared for baptism?\nA. Persons who were being instructed and prepared for baptism, in the\nfirst ages of the Church, were called catechumens, and they are\nfrequently mentioned in Church history.\n\nQ. 623. What persons are called heirs?\nA. All persons who inherit or come lawfully into the possession of\nproperty or goods at the death of another, are called heirs.\n\nQ. 624. Why, then, are we the heirs of Christ?\nA. We are the heirs of Christ because at His death we came into the\npossession of God's friendship, of grace, and of the right to enter\nheaven, provided we comply with the conditions Our Lord has laid down\nfor the gaining of this inheritance.\n\nQ. 625. What conditions has Our Lord laid down for the gaining of this\ninheritance?\nA. The conditions Our Lord has laid down for the gaining of this\ninheritance are: (1) That we receive, when possible, the Sacraments He\nhas instituted; and (2) That we believe and practice all He has taught.\n\nQ. 626. Did not St. John the Baptist institute the Sacrament of Baptism?\nA. St. John the Baptist did not institute the Sacrament of Baptism, for\nChrist alone could institute a Sacrament. The baptism given by St. John\nhad the effect of a Sacramental; that is, it did not of itself give\ngrace, but prepared the way for it.\n\nQ. 627. {153} Are actual sins ever remitted by Baptism?\nA. Actual sins and all the punishment due to them are remitted by\nBaptism, if the person baptized be guilty of any.\n\nQ. 628. That actual sins may be remitted by baptism, is it necessary to\nbe sorry for them?\nA. That actual sins may be remitted by baptism it is necessary to be\nsorry for them, just as we must be when they are remitted by the\nSacrament of Penance.\n\nQ. 629. What punishments are due to actual sins?\nA. Two punishments are due to actual sins: one, called the eternal, is\ninflicted in hell; and the other, called the temporal, is inflicted in\nthis world or in purgatory. The Sacrament of Penance remits or frees us\nfrom the eternal punishment and generally only from part of the\ntemporal. Prayer, good works and indulgences in this world and the\nsufferings of purgatory in the next remit the remainder of the temporal\npunishment.\n\nQ. 630. Why is there a double punishment attached to actual sins?\nThere is a double punishment attached to actual sins, because in their\ncommission there is a double guilt: (1) Of insulting God and of turning\naway from Him; (2) Of depriving Him of the honor we owe Him, and of\nturning to His enemies.\n\nQ. 631. {154} Is Baptism necessary to salvation?\nA. Baptism is necessary to salvation, because without it we cannot enter\ninto the kingdom of heaven.\n\nQ. 632. Where will persons go who--such as infants--have not committed\nactual sin and who, through no fault of theirs, die without baptism?\nA. Persons, such as infants, who have not committed actual sin and who,\nthrough no fault of theirs, die without baptism, cannot enter heaven;\nbut it is the common belief they will go to some place similar to Limbo,\nwhere they will be free from suffering, though deprived of the happiness\nof heaven.\n\nQ. 633. {155} Who can administer Baptism?\nA. A priest is the ordinary minister of baptism; but in case of\nnecessity anyone who has the use of reason may baptize.\n\nQ. 634. What do we mean by the \"ordinary minister\" of a Sacrament?\nA. By the \"ordinary minister\" of a Sacrament we mean the one who usually\ndoes administer the Sacrament, and who has always the right to do so.\n\nQ. 635. Can a person who has not himself been baptized, and who does not\neven believe in the Sacrament of baptism, give it validly to another in\ncase of necessity?\nA. A person who has not himself been baptized, and who does not even\nbelieve in the Sacrament of baptism, can give it validly to another in\ncase of necessity, provided: (1) He has the use of reason; (2) Knows how\nto give baptism, and (3) Intends to do what the Church intends in the\ngiving of the Sacrament. Baptism is so necessary that God affords every\nopportunity for its reception.\n\nQ. 636. Why do the consequences of original sin, such as suffering,\ntemptation, sickness, and death, remain after the sin has been forgiven\nin baptism?\nA. The consequences of original sin, such as suffering, temptation,\nsickness and death, remain after the sin has been forgiven in baptism:\n(1) To remind us of the misery that always follows sin; and (2) To\nafford us an opportunity of increasing our merit by bearing these\nhardships patiently.\n\nQ. 637. Can a person ever receive any of the other Sacraments without\nfirst receiving baptism?\nA. A person can never receive any of the other Sacraments without first\nreceiving baptism, because baptism makes us members of Christ's Church,\nand unless we are members of His Church we cannot receive His\nSacraments.\n\nQ. 638. {156} How is Baptism given?\nA. Whoever baptizes should pour water on the head of the person to be\nbaptized, and say, while pouring the water: \"I baptize thee in the name\nof the Father, and of the Son, and of the Holy Ghost.\"\n\nQ. 639. If water cannot be had, in case of necessity, may any other\nliquid be used for baptism?\nA. If water cannot be had, in case of necessity or in any case, no other\nliquid can be used, and the baptism cannot be given.\n\nQ. 640. If it is impossible, in case of necessity, to reach the head,\nmay the water be poured on any other part of the body?\nA. If it is impossible, in case of necessity, to reach the head, the\nwater should be poured on whatever part of the body can be reached; but\nthen the baptism must be given conditionally; that is, before\npronouncing the words of baptism, you must say: \"If I can baptize thee\nin this way, I baptize thee in the name of the Father,\" &c. If the head\ncan afterward be reached, the water must be poured on the head and the\nbaptism repeated conditionally by saying: \"If you are not already\nbaptized, I baptize thee in the name,\" &c.\n\nQ. 641. Is the baptism valid if we say: \"I baptize thee in the name of\nthe Holy Trinity,\" without naming the Persons of the Trinity?\nA. The baptism is not valid if we say: \"I baptize thee in the name of\nthe Holy Trinity,\" without naming the Persons of the Trinity; for we\nmust use the exact words instituted by Christ.\n\nQ. 642. Is it wrong to defer the baptism of an infant?\nA. It is wrong to defer the baptism of an infant, because we thereby\nexpose the child to the danger of dying without the Sacrament.\n\nQ. 643. Can we baptize a child against the wishes of its parents?\nA. We cannot baptize a child against the wishes of its parents; and if\nthe parents are not Catholics, they must not only consent to the\nbaptism, but also agree to bring the child up in the Catholic religion.\nBut if a child is surely dying, we may baptize it without either the\nconsent or permission of its parents.\n\nQ. 644. {157} How many kinds of Baptism are there?\nA. There are three kinds of Baptism: Baptism of water, of desire, and of\nblood.\n\nQ. 645. {158} What is Baptism of water?\nA. Baptism of water is that which is given by pouring water on the head\nof the person to be baptized, and saying at the same time, \"I baptize\nthee in the name of the Father, and of the Son, and of the Holy Ghost.\"\n\nQ. 646. In how many ways was the baptism of water given in the first\nages of the Church?\nA. In the first ages of the Church, baptism of water was given in three\nways, namely, by immersion or dipping, by aspersion or sprinkling, and\nby infusion or pouring. Although any of these methods would be valid,\nonly the method of infusion or pouring is now allowed in the Church.\n\nQ. 647. What are the chief ceremonies used in solemn baptism, and what\ndo they signify?\nA. The chief ceremonies used in solemn baptism are: (1) A profession of\nfaith and renouncement of the devil to signify our worthiness; (2) The\nplacing of salt in the mouth to signify the wisdom imparted by faith;\n(3) The holding of the priest's stole to signify our reception into the\nChurch; (4) The anointing to signify the strength given by the\nSacrament; (5) The giving of the white garment or cloth to signify our\nsinless state after baptism; and (6) The giving of the lighted candle to\nsignify the light of faith and fire of love that should dwell in our\nsouls.\n\nQ. 648. Should one who, in case of necessity, has been baptized with\nprivate baptism, be afterwards brought to the Church to have the\nceremonies of solemn baptism completed?\nA. One who, in case of necessity, has been baptized with private baptism\nshould afterwards be brought to the Church to have the ceremonies of\nsolemn baptism completed, because these ceremonies are commanded by the\nChurch and bring down blessings upon us.\n\nQ. 649. Is solemn baptism given with any special kind of water?\nA. Solemn baptism is given with consecrated water; that is, water mixed\nwith holy oil and blessed for baptism on Holy Saturday and on the\nSaturday before Pentecost. It is always kept in the baptismal font in\nthe baptistry--a place near the door of the Church set apart for\nbaptism.\n\nQ. 650. {159} What is Baptism of desire?\nA. Baptism of desire is an ardent wish to receive Baptism, and to do all\nthat God has ordained for our salvation.\n\nQ. 651. {160} What is Baptism of blood?\nA. Baptism of blood is the shedding of one's blood for the faith of\nChrist.\n\nQ. 652. What is the baptism of blood most commonly called?\nA. The baptism of blood is most commonly called martyrdom, and those who\nreceive it are called martyrs. It is the death one patiently suffers\nfrom the enemies of our religion, rather than give up Catholic faith or\nvirtue. We must not seek martyrdom, though we must endure it when it\ncomes.\n\nQ. 653. {161} Is Baptism of desire or of blood sufficient to produce the\neffects of Baptism of water?\nA. Baptism of desire or of blood is sufficient to produce the effects of\nthe Baptism of water, if it is impossible to receive the Baptism of\nwater.\n\nQ. 654. How do we know that the baptism of desire or of blood will save\nus when it is impossible to receive the baptism of water?\nA. We know that baptism of desire or of blood will save us when it is\nimpossible to receive the baptism of water, from Holy Scripture, which\nteaches that love of God and perfect contrition can secure the remission\nof sins; and also that Our Lord promises salvation to those who lay down\ntheir life for His sake or for His teaching.\n\nQ. 655. {162} What do we promise in Baptism?\nA. In Baptism we promise to renounce the devil, with all his works and\npomps.\n\nQ. 656. What do we mean by the \"pomps\" of the devil?\nA. By the pomps of the devil we mean all worldly pride, vanities and\nvain shows by which people are enticed into sin, and all foolish or\nsinful display of ourselves or of what we possess.\n\nQ. 657. {163} Why is the name of a saint given in Baptism?\nA. The name of a saint is given in Baptism in order that the person\nbaptized may imitate his virtues and have him for a protector.\n\nQ. 658. What is the Saint whose name we bear called?\nA. The saint whose name we bear is called our patron saint--to whom we\nshould have great devotion.\n\nQ. 659. What names should never be given in baptism?\nA. These and similar names should never be given in baptism: (1) The\nnames of noted unbelievers, heretics or enemies of religion and virtue;\n(2) the names of heathen gods, and (3) nick-names.\n\nQ. 660. {164} Why are godfathers and godmothers given in Baptism?\nA. Godfathers and godmothers are given in Baptism in order that they may\npromise, in the name of the child, what the child itself would promise\nif it had the use of reason.\n\nQ. 661. By what other name are godfathers and godmothers called?\nA. Godfathers and godmothers are usually called sponsors. Sponsors are\nnot necessary at private baptism.\n\nQ. 662. Can a person ever be sponsor when absent from the baptism?\nA. A person can be sponsor even when absent from the baptism, provided\nhe has been asked and has consented to be sponsor, and provided also\nsome one answers the questions and touches the person to be baptized in\nhis name. The absent godfather or godmother is then said to be sponsor\nby proxy and becomes the real godparent of the one baptized.\n\nQ. 663. With whom do godparents, as well as the one baptizing, contract\na relationship?\nA. Godparents, as well as the one baptizing, contract a spiritual\nrelationship with the person baptized (not with his parents), and this\nrelationship is an impediment to marriage that must be made known to the\npriest in case of their future marriage with one another. The godfather\nand godmother contract no relationship with each other.\n\nQ. 664. What questions should persons who bring a child for baptism be\nable to answer?\nA. Persons who bring a child for baptism should be able to tell: (1) The\nexact place where the child lives; (2) The full name of its parents,\nand, in particular, the maiden name, or name before her marriage, of its\nmother; (3) The exact day of the month on which it was born; (4) Whether\nor not it has received private baptism, and (5) Whether its parents be\nCatholics. Sponsors must know also the chief truths of our religion.\n\nQ. 665. {165} What is the obligation of a godfather and a godmother?\nA. The obligation of a godfather and a godmother is to instruct the\nchild in its religious duties, if the parents neglect to do so or die.\n\nQ. 666. Can persons who are not Catholics be sponsors for Catholic\nchildren?\nA. Persons who are not Catholics cannot be sponsors for Catholic\nchildren, because they cannot perform the duties of sponsors; for if\nthey do not know and profess the Catholic religion themselves, how can\nthey teach it to their godchildren? Moreover, they must answer the\nquestions asked at baptism and declare that they believe in the Holy\nCatholic Church and in all it teaches; which would be a falsehood on\ntheir part.\n\nQ. 667. What should parents chiefly consider in the selection of\nsponsors for their children?\nA. In the selection of sponsors for their children parents should\nchiefly consider the good character and virtue of the sponsors,\nselecting model Catholics to whom they would be willing at the hour of\ndeath to entrust the care and training of their children.\n\nQ. 668. What dispositions must adults or grown persons, have that they\nmay worthily receive baptism?\nA. That adults may worthily receive baptism: (1) They must be willing to\nreceive it; (2) they must have faith in Christ; (3) they must have true\nsorrow for their sins, and (4) they must solemnly renounce the devil and\nall his works; that is, all sin.\n\nQ. 669. What is the ceremony of churching?\nA. The ceremony of churching is a particular blessing which a mother\nreceives at the Altar, as soon as she is able to present herself in the\nChurch after the birth of her child. In this ceremony the priest invokes\nGod's blessing on the mother and child, while she on her part returns\nthanks to God.\n\n\n\nLESSON FIFTEENTH.\nON CONFIRMATION.\n\n\nQ. 670. {166} What is Confirmation?\nA. Confirmation is a Sacrament through which we receive the Holy Ghost\nto make us strong and perfect Christians and soldiers of Jesus Christ.\n\nQ. 671. When was Confirmation instituted?\nA. The exact time at which Confirmation was instituted is not known. But\nas this Sacrament was administered by the Apostles and numbered with the\nother Sacraments instituted by Our Lord, it is certain that He\ninstituted this Sacrament also and instructed His Apostles in its use,\nat some time before His ascension into heaven.\n\nQ. 672. Why is Confirmation so called?\nA. Confirmation is so called from its chief effect, which is to\nstrengthen or render us more firm in whatever belongs to our faith and\nreligious duties.\n\nQ. 673. Why are we called soldiers of Jesus Christ?\nA. We are called soldiers of Jesus Christ to indicate how we must resist\nthe attacks of our spiritual enemies and secure our victory over them by\nfollowing and obeying Our Lord.\n\nQ. 674. May one add a new name to his own at Confirmation?\nA. One may and should add a new name to his own at Confirmation,\nespecially when the name of a saint has not been given in Baptism.\n\nQ. 675. {167} Who administers Confirmation?\nA. The bishop is the ordinary minister of Confirmation.\n\nQ. 676. Why do we say the bishop is the \"ordinary minister\" of\nConfirmation?\nA. We say the bishop is the ordinary minister of Confirmation because in\nsome foreign missions, where bishops have not yet been appointed, the\nHoly Father permits one of the priests to administer Confirmation with\nthe Holy Oil blessed by the bishop.\n\nQ. 677. {168} How does the bishop give Confirmation?\nA. The bishop extends his hands over those who are to be confirmed,\nprays that they may receive the Holy Ghost, and anoints the forehead of\neach with holy chrism in the form of a cross.\n\nQ. 678. In Confirmation, what does the extending of the bishop's hands\nover us signify?\nA. In Confirmation, the extending of the bishop's hands over us\nsignifies the descent of the Holy Ghost upon us and the special\nprotection of God through the grace of Confirmation.\n\nQ. 679. {169} What is holy chrism?\nA. Holy chrism is a mixture of olive-oil and balm, consecrated by the\nbishop.\n\nQ. 680. What do the oil and balm in Holy Chrism signify?\nA. In Holy Chrism, the oil signifies strength, and the balm signifies\nthe freedom from corruption and the sweetness which virtue must give to\nour lives.\n\nQ. 681. How many holy oils are used in the Church?\nA. Three holy oils are used in the Church, namely, the oil of the sick,\nthe oil of catechumens, and holy chrism.\n\nQ. 682. What constitutes the difference between these oils?\nA. The form of prayer or blessing alone constitutes the difference\nbetween these oils; for they are all olive oil, but in the Holy Chrism,\nbalm is mixed with the oil.\n\nQ. 683. When and by whom are the holy oils blessed?\nA. The holy oils are blessed at the Mass on Holy Thursday by the bishop,\nwho alone has the right to bless them. After the blessing they are\ndistributed to the priests of the diocese, who must then burn what\nremains of the old oils and use the newly blessed oils for the coming\nyear.\n\nQ. 684. For what are the holy oils used?\nA. The holy oils are used as follows: The oil of the sick is used for\nExtreme Unction and for some blessings; the oil of catechumens is used\nfor Baptism and Holy Orders. Holy Chrism is used at Baptism and for the\nblessing of some sacred things, such as altars, chalices, church-bells,\n&c., which are usually blessed by a bishop.\n\n{T.N.: The above answer omits that Holy Chrism is used also at\nConfirmation. See Q. 677.}\n\nQ. 685. {170} What does the bishop say in anointing the person he\nconfirms?\nA. In anointing the person he confirms the bishop says: \"I sign thee\nwith the sign of the cross, and I confirm thee with the chrism of\nsalvation, in the name of the Father, and of the Son, and of the Holy\nGhost.\"\n\nQ. 686. {171} What is meant by anointing the forehead with chrism in the\nform of a cross?\nA. By anointing the forehead with chrism in the form of a cross is meant\nthat the Christian who is confirmed must openly profess and practice his\nfaith, never be ashamed of it; and rather die than deny it.\n\nQ. 687. When must we openly profess and practice our religion?\nA. We must openly profess and practice our religion as often as we\ncannot do otherwise without violating some law of God or of His Church.\n\nQ. 688. Why have we good reason never to be ashamed of the Catholic\nfaith?\nA. We have good reason never to be ashamed of the Catholic Faith because\nit is the Old Faith established by Christ and taught by His Apostles; it\nis the Faith for which countless Holy Martyrs suffered and died; it is\nthe Faith that has brought true civilization, with all its benefits,\ninto the world, and it is the only Faith that can truly reform and\npreserve public and private morals.\n\nQ. 689. {172} Why does the bishop give the person he confirms a slight\nblow on the cheek?\nA. The bishop gives the person he confirms a slight blow on the cheek,\nto put him in mind that he must be ready to suffer everything, even\ndeath, for the sake of Christ.\n\nQ. 690. Is it right to test ourselves through our imagination of what we\nwould be willing to suffer for the sake of Christ?\nA. It is not right to test ourselves through our imagination of what we\nwould be willing to suffer for the sake of Christ, for such tests may\nlead us into sin. When a real test comes we are assured God will give to\nus, as He did to the Holy Martyrs, sufficient grace to endure it.\n\nQ. 691. {173} To receive Confirmation worthily is it necessary to be in\nthe state of grace?\nA. To receive Confirmation worthily it is necessary to be in the state\nof grace.\n\nQ. 692. {174} What special preparation should be made to receive\nConfirmation?\nA. Persons of an age to learn should know the chief mysteries of faith\nand the duties of a Christian, and be instructed in the nature and\neffects of this Sacrament.\n\nQ. 693. Why should we know the chief mysteries of faith and the duties\nof a Christian before receiving Confirmation?\nA. We should know the Chief Mysteries of Faith and the duties of a\nChristian before receiving Confirmation because as one cannot be a good\nsoldier without knowing the rules of the army to which he belongs and\nunderstanding the commands of his leader, so one cannot be a good\nChristian without knowing the laws of the Church and understanding the\ncommands of Christ.\n\nQ. 694. {175} Is it a sin to neglect Confirmation?\nA. It is a sin to neglect Confirmation, especially in these evil days\nwhen faith and morals are exposed to so many and such violent\ntemptations.\n\nQ. 695. What do we mean by \"these evil days\"?\nA. By \"these evil days\" we mean the present age or century in which we\nare living, surrounded on all sides by unbelief, false doctrines, bad\nbooks, bad example and temptation in every form.\n\nQ. 696. Is Confirmation necessary for salvation?\nA. Confirmation is not so necessary for salvation that we could not be\nsaved without it, for it is not given to infants even in danger of\ndeath; nevertheless, there is a divine command obliging all to receive\nit, if possible. Persons who have not been confirmed in youth should\nmake every effort to be confirmed later in life.\n\nQ. 697. Are sponsors necessary in Confirmation?\nA. Sponsors are necessary in Confirmation, and they must be of the same\ngood character as those required at Baptism, for they take upon\nthemselves the same duties and responsibilities. They also contract a\nspiritual relationship, which, however, unlike that in Baptism, is not\nan impediment to marriage.\n\n\n\nLESSON SIXTEENTH.\nON THE GIFTS AND FRUITS OF THE HOLY GHOST.\n\n\nQ. 698. {176} Which are the effects of Confirmation?\nA. The effects of Confirmation are an increase of sanctifying grace, the\nstrengthening of our faith, and the gifts of the Holy Ghost.\n\nQ. 699. {177} Which are the gifts of the Holy Ghost?\nA. The gifts of the Holy Ghost are Wisdom, Understanding, Counsel,\nFortitude, Knowledge, Piety, and Fear of the Lord.\n\nQ. 700. {178} Why do we receive the gift of Fear of the Lord?\nA. We receive the gift of Fear of the Lord to fill us with a dread of\nsin.\n\nQ. 701. {179} Why do we receive the gift of Piety?\nA. We receive the gift of Piety to make us love God as a Father, and\nobey Him because we love Him.\n\nQ. 702. {180} Why do we receive the gift of Knowledge?\nA. We receive the gift of Knowledge to enable us to discover the will of\nGod in all things.\n\nQ. 703. {181} Why do we receive the gift of Fortitude?\nA. We receive the gift of Fortitude to strengthen us to do the will of\nGod in all things.\n\nQ. 704. {182} Why do we receive the gift of Counsel?\nA. We receive the gift of Counsel to warn us of the deceits of the\ndevil, and of the dangers to salvation.\n\nQ. 705. How is it clear that the devil could easily deceive us if the\nHoly Ghost did not aid us?\nA. It is clear that the devil could easily deceive us if the Holy Ghost\ndid not aid us, for just as our sins do not deprive us of our knowledge,\nso the devil's sin did not deprive him of the great intelligence and\npower which he possessed as an angel. Moreover, his experience in the\nworld extends over all ages and places, while ours is confined to a few\nyears and to a limited number of places.\n\nQ. 706. {183} Why do we receive the gift of Understanding?\nA. We receive the gift of Understanding to enable us to know more\nclearly the mysteries of faith.\n\nQ. 707. {184} Why do we receive the gift of Wisdom?\nA. We receive the gift of Wisdom to give us a relish for the things of\nGod, and to direct our whole life and all our actions to His honor and\nglory.\n\nQ. 708. {185} Which are the Beatitudes?\nA. The Beatitudes are:\n\n1. Blessed are the poor in spirit, for theirs is the kingdom of heaven.\n2. Blessed are the meek, for they shall possess the land.\n3. Blessed are they that mourn, for they shall be comforted.\n4. Blessed are they that hunger and thirst after justice, for they shall\n   be filled.\n5. Blessed are the merciful, for they shall obtain mercy.\n6. Blessed are the clean of heart, for they shall see God.\n7. Blessed are the peacemakers, for they shall be called the children of\n   God.\n8. Blessed are they that suffer persecution for justice' sake, for\n   theirs is the kingdom of heaven.\n\nQ. 709. What are the Beatitudes and why are they so called?\nA. The Beatitudes are a portion of Our Lord's Sermon on the Mount, and\nthey are so called because each of them holds out a promised reward to\nthose who practice the virtues they recommend.\n\nQ. 710. Where did Our Lord usually preach?\nA. Our Lord usually preached wherever an opportunity of doing good by\nHis Words presented itself. He preached at times in the synagogues or\nmeeting-houses but more frequently in the open air--by the seashore or\non the mountain, and often by the wayside.\n\nQ. 711. What is the meaning and use of the Beatitudes in general?\nA. (1) In general the Beatitudes embrace whatever pertains to the\nperfection of Christian life, and they invite us to the practice of the\nhighest Christian virtues; (2) In different forms they all promise the\nsame reward, namely, sanctifying grace in this life and eternal glory in\nthe next; (3) They offer us encouragement and consolation for every\ntrial and affliction.\n\nQ. 712. What does the first Beatitude mean by the \"poor in spirit\"?\nA. The first Beatitude means by the \"poor in spirit\" all persons, rich\nor poor, who would not offend God to possess or retain anything that\nthis world can give; and who, when necessity or charity requires it,\ngive willingly for the glory of God. It includes also those who humbly\nsubmit to their condition in life when it cannot be improved by lawful\nmeans.\n\nQ. 713. Who are the mourners who deserve the consolation promised in the\nthird Beatitude?\nA. The mourners who deserve the consolation promised in the third\nBeatitude are they who, out of love for God, bewail their own sins and\nthose of the world; and they who patiently endure all trials that come\nfrom God or for His sake.\n\nQ. 714. What lessons do the other Beatitudes convey?\nA. The other Beatitudes convey these lessons: The meek suppress all\nfeelings of anger and humbly submit to whatever befalls them by the Will\nof God; and they never desire to do evil for evil. The justice after\nwhich we should seek is every Christian virtue included under that name,\nand we are told that if we earnestly desire and seek it we shall obtain\nit. The persecuted for justice' sake are they who will not abandon their\nfaith or virtue for any cause.\n\nQ. 715. Who may be rightly called merciful?\nA. The merciful are they who practice the corporal and spiritual works\nof mercy, and who aid by word or deed those who need their help for soul\nor body.\n\nQ. 716. Why are the clean of heart promised so great a reward?\nA. The clean of heart, that is, the truly virtuous, whose thoughts,\ndesires, words and works are pure and modest, are promised so great a\nreward because the chaste and sinless have always been the most intimate\nfriends of God.\n\nQ. 717. What is the duty of a peacemaker?\nA. It is the duty of a peacemaker to avoid and prevent quarrels,\nreconcile enemies, and to put an end to all evil reports of others or\nevil speaking against them. As peacemakers are called the children of\nGod, disturbers of peace should be called the children of the devil.\n\nQ. 718. Why does Our Lord speak in particular of poverty, meekness,\nsorrow, desire for virtue, mercy, purity, peace and suffering?\nA. Our Lord speaks in particular of poverty, meekness, sorrow, desire\nfor virtue, mercy, purity, peace and suffering because these are the\nchief features in His own earthly life; poverty in His birth, life and\ndeath; meekness in His teaching; sorrow at all times. He eagerly sought\nto do good, showed mercy to all, recommended chastity, brought peace,\nand patiently endured suffering.\n\nQ. 719. {186} Which are the twelve fruits of the Holy Ghost?\nA. The twelve fruits of the Holy Ghost are Charity, Joy, Peace,\nPatience, Benignity, Goodness, Long-suffering, Mildness, Faith, Modesty,\nContinency, and Chastity.\n\nQ. 720. Why are charity, joy, peace, &c., called fruits of the Holy\nGhost?\nA. Charity, joy, peace, &c., are called fruits of the Holy Ghost because\nthey grow in our souls out of the seven gifts of the Holy Ghost.\n\n\n\nLESSON SEVENTEENTH.\nON THE SACRAMENT OF PENANCE.\n\n\nQ. 721. {187} What is the Sacrament of Penance?\nA. Penance is a Sacrament in which the sins committed after Baptism are\nforgiven.\n\nQ. 722. Has the word Penance any other meaning?\nA. The word Penance has other meanings. It means also those punishments\nwe inflict upon ourselves as a means of atoning for our past sins; it\nmeans likewise that disposition of the heart in which we detest and\nbewail our sins because they were offensive to God.\n\nQ. 723. How does the institution of the Sacrament of Penance show the\ngoodness of Our Lord?\nA. The institution of the Sacrament of Penance shows the goodness of Our\nLord, because having once saved us through Baptism, He might have left\nus to perish if we again committed sin.\n\nQ. 724. What are the natural benefits of the Sacrament of Penance?\nA. The natural benefits of the Sacrament of Penance are: It gives us in\nour confessor a true friend, to whom we can go in all our trials and to\nwhom we can confide our secrets with the hope of obtaining advice and\nrelief.\n\nQ. 725. {188} How does the Sacrament of Penance remit sin, and restore\nto the soul the friendship of God?\nA. The Sacrament of Penance remits sin and restores the friendship of\nGod to the soul by means of the absolution of the priest.\n\nQ. 726. What is Absolution?\nA. Absolution is the form of prayer or words the priest pronounces over\nus with uplifted hand when he forgives the sins we have confessed. It is\ngiven while we are saying the Act of Contrition after receiving our\nPenance.\n\nQ. 727. Does the priest ever refuse absolution to a penitent?\nA. The priest must and does refuse absolution to a penitent when he\nthinks the penitent is not rightly disposed for the Sacrament. He\nsometimes postpones the absolution till the next confession, either for\nthe good of the penitent or for the sake of better\npreparation--especially when the person has been a long time from\nconfession.\n\nQ. 728. What should a person do when the priest has refused or postponed\nabsolution?\nA. When the priest has refused or postponed absolution, the penitent\nshould humbly submit to his decision, follow his instructions, and\nendeavor to remove whatever prevented the giving of the absolution and\nreturn to the same confessor with the necessary dispositions and\nresolution of amendment.\n\nQ. 729. Can the priest forgive all sins in the Sacrament of Penance?\nA. The priest has the power to forgive all sins in the Sacrament of\nPenance, but he may not have the authority to forgive all. To forgive\nsins validly in the Sacrament of Penance, two things are required: (1)\nThe power to forgive sins which every priest receives at his ordination,\nand (2) the right to use that power which must be given by the bishop,\nwho authorizes the priest to hear confessions and pass judgment on the\nsins.\n\nQ. 730. What are the sins called which the priest has no authority to\nabsolve?\nA. The sins which the priest has no authority to absolve are called\nreserved sins. Absolution from these sins can be obtained only from the\nbishop, and sometimes only from the Pope, or by his special permission.\nPersons having a reserved sin to confess cannot be absolved from any of\ntheir sins till the priest receives faculties or authority to absolve\nthe reserved sin also.\n\nQ. 731. Why is the absolution from some sins reserved to the Pope or\nbishop?\nA. The absolution from some sins is reserved to the Pope or bishop to\ndeter or prevent, by this special restriction, persons from committing\nthem, either on account of the greatness of the sin itself or on account\nof its evil consequences.\n\nQ. 732. Can any priest absolve a person in danger of death from reserved\nsins without the permission of the bishop?\nA. Any priest can absolve a person in danger of death from reserved sins\nwithout the permission of the bishop, because at the hour of death the\nChurch removes these restrictions in order to save, if possible, the\nsoul of the dying.\n\nQ. 733. {189} How do you know that the priest has the power of absolving\nfrom the sins committed after Baptism?\nA. I know that the priest has the power of absolving from the sins\ncommitted after Baptism, because Jesus Christ granted that power to the\npriests of His Church when He said: \"Receive ye the Holy Ghost. Whose\nsins you shall forgive, they are forgiven them; whose sins you shall\nretain, they are retained.\"\n\nQ. 734. How do we know that Our Lord, while on earth, had the power to\nforgive sins?\nA. We know that Our Lord, while on earth, had the power to forgive sins:\n(1) because He was always God, and; (2) because He frequently did\nforgive sins and proved their forgiveness by miracles. Since He had the\npower Himself, He could give it to His Apostles.\n\nQ. 735. Was the power to forgive sins given to the apostles alone?\nA. The power to forgive sins was not given to the apostles alone,\nbecause it was not given for the benefit merely of those who lived at\nthe time of the apostles, but for all who, having grievously sinned,\nafter Baptism, should need forgiveness. Since, therefore, Baptism will\nbe given till the end of time, and since the danger of sinning after it\nalways remains the power to absolve from such sins must also remain in\nthe Church till the end of time.\n\nQ. 736. When was the Sacrament of Penance instituted?\nA. The Sacrament of Penance was instituted after the resurrection of Our\nLord, when He gave to His apostles the power to forgive sins, which He\nhad promised to them before His death.\n\nQ. 737. Are the enemies of our religion right when they say man cannot\nforgive sins?\nA. The enemies of our religion are right when they say man cannot\nforgive sins if they mean that he cannot forgive them by his own power,\nbut they are certainly wrong if they mean that he cannot forgive them\neven by the power of God, for man can do anything if God gives him the\npower. The priest does not forgive sins by his own power as man, but by\nthe authority he receives as the minister of God.\n\nQ. 738. {190} How do the priests of the Church exercise the power of\nforgiving sins?\nA. The priests of the Church exercise the power of forgiving sins by\nhearing the confession of sins, and granting pardon for them as\nministers of God and in His name.\n\nQ. 739. How does the power to forgive sins imply the obligation of going\nto confession?\nA. The power to forgive sins implies the obligation of going to\nconfession because as sins are usually committed secretly, the priest\ncould never know what sins to forgive and what not to forgive, unless\nthe sins committed were made known to him by the persons guilty of them.\n\nQ. 740. Could God not forgive our sins if we confessed them to Himself\nin secret?\nA. Certainly, God could forgive our sins if we confessed them to Himself\nin secret, but He has not promised to do so; whereas He has promised to\npardon them if we confess them to His priests. Since He is free to\npardon or not to pardon, He has the right to establish a Sacrament\nthrough which alone He will pardon.\n\nQ. 741. {191} What must we do to receive the Sacrament of Penance\nworthily?\nA. To receive the Sacrament of Penance worthily we must do five things:\n\n1. We must examine our conscience.\n2. We must have sorrow for our sins.\n3. We must make a firm resolution never more to offend God.\n4. We must confess our sins to the priest.\n5. We must accept the penance which the priest gives us.\n\nQ. 742. What should we pray for in preparing for confession?\nA. In preparing for confession we should pray to the Holy Ghost to give\nus light to know our sins and to understand their guilt; for grace to\ndetest them; for courage to confess them and for strength to keep our\nresolutions.\n\nQ. 743. What faults do many commit in preparing for confession?\nA. In preparing for confession many commit the faults: (1) of giving too\nmuch time to the examination of conscience and little or none in\nexciting themselves to true sorrow for the sins discovered; (2) of\ntrying to recall every trifling circumstance, instead of thinking of the\nmeans by which they will avoid their sins for the future.\n\nQ. 744. What, then, is the most important part of the preparation for\nconfession?\nA. The most important part of the preparation for confession is sincere\nsorrow for the sins committed and the firm determination to avoid them\nfor the future.\n\nQ. 745. What is the chief reason that our confessions do not always\namend our way of living?\nA. The chief reason that our confessions do not always amend our way of\nliving is our want of real earnest preparation for them and the fact\nthat we have not truly convinced ourselves of the need of amendment. We\noften confess our sins more from habit, necessity or fear than from a\nreal desire of receiving grace and of being restored to the friendship\nof God.\n\nQ. 746. What faults are to be avoided in making our confession?\nA. In making our confession we are to avoid: (1) Telling useless\ndetails, the sins of others, or the name of any person; (2) Confessing\nsins we are not sure of having committed; exaggerating our sins or their\nnumber; multiplying the number of times a day by the number of days to\nget the exact number of habitual sins; (3) Giving a vague answer, such\nas \"sometimes,\" when asked how often; waiting after each sin to be asked\nfor the next; (4) Hesitating over sins through pretented modesty and\nthus delaying the priests and others; telling the exact words in each\nwhen we have committed several sins of the same kind, cursing, for\nexample; and, lastly, leaving the confessional before the priest gives\nus a sign to go.\n\nQ. 747. Is it wrong to go to confession out of your turn against the\nwill of others waiting with you?\nA. It is wrong to go to confession out of our turn against the will of\nothers waiting with us, because (1) it causes disorder, quarreling and\nscandalous conduct in the Church; (2) it is unjust, makes others angry\nand lessens their good dispositions for confession; (3) it annoys and\ndistracts the priest by the confusion and disorder it creates. It is\nbetter to wait than go to confession in an excited and disorderly\nmanner.\n\nQ. 748. What should a penitent do who knows he cannot perform the\npenance given?\nA. A penitent who knows he cannot perform the penance given should ask\nthe priest for one that he can perform. When we forget the penance given\nwe must ask for it again, for we cannot fulfill our duty by giving\nourselves a penance. The penance must be performed at the time and in\nthe manner the confessor directs.\n\nQ. 749. {192} What is the examination of conscience?\nA. The examination of conscience is an earnest effort to recall to mind\nall the sins we have committed since our last worthy confession.\n\nQ. 750. When is our confession worthy?\nA. Our confession is worthy when we have done all that is required for a\ngood confession, and when, through the absolution, our sins are really\nforgiven.\n\nQ. 751. {193} How can we make a good examination of conscience?\nA. We can make a good examination of conscience by calling to memory the\ncommandments of God, the precepts of the Church, the seven capital sins,\nand the particular duties of our state in life, to find out the sins we\nhave committed.\n\nQ. 752. {194} What should we do before beginning the examination of\nconscience?\nA. Before beginning the examination of conscience we should pray to God\nto give us light to know our sins and grace to detest them.\n\n\n\nLESSON EIGHTEENTH.\nON CONTRITION.\n\n\nQ. 753. {195} What is contrition, or sorrow for sin?\nA. Contrition, or sorrow for sin, is a hatred of sin and a true grief of\nthe soul for having offended God, with a firm purpose of sinning no\nmore.\n\nQ. 754. Give an example of how we should hate and avoid sin.\nA. We should hate and avoid sin as one hates and avoids a poison that\nalmost caused his death. We may not grieve over the death of our soul as\nwe do over the death of a friend, and yet our sorrow may be true;\nbecause the sorrow for sin comes more from our reason than from our\nfeelings.\n\nQ. 755. {196} What kind of sorrow should we have for our sins?\nA. The sorrow we should have for our sins should be interior,\nsupernatural, universal, and sovereign.\n\nQ. 756. {197} What do you mean by saying that our sorrow should be\ninterior?\nA. When I say that our sorrow should be interior, I mean that it should\ncome from the heart, and not merely from the lips.\n\nQ. 757. {198} What do you mean by saying that our sorrow should be\nsupernatural?\nA. When I say that our sorrow should be supernatural, I mean that it\nshould be prompted by the grace of God, and excited by motives which\nspring from faith, and not by merely natural motives.\n\nQ. 758. What do we mean by \"motives that spring from faith\" and by\n\"merely natural motives\" with regard to sorrow for sin?\nA. By sorrow for sin from \"motives that spring from faith,\" we mean\nsorrow for reasons that God has made known to us, such as the loss of\nheaven, the fear of hell or purgatory, or the dread of afflictions that\ncome from God in punishment for sin. By \"merely natural motives\" we mean\nsorrow for reasons made known to us by our own experience or by the\nexperience of others, such as loss of character, goods or health. A\nmotive is whatever moves our will to do or avoid anything.\n\nQ. 759. {199} What do you mean by saying that our sorrow should be\nuniversal?\nA. When I say that our sorrow should be universal, I mean that we should\nbe sorry for all our mortal sins without exception.\n\nQ. 760. Why cannot some of our mortal sins be forgiven while the rest\nremain on our souls?\nA. It is impossible for any of our mortal sins to be forgiven unless\nthey are all forgiven, because as light and darkness cannot be together\nin the same place, so sanctifying grace and mortal sin cannot dwell\ntogether. If there be grace in the soul, there can be no mortal sin, and\nif there be mortal sin, there can be no grace, for one mortal sin expels\nall grace.\n\nQ. 761. {200} What do you mean when you say that our sorrow should be\nsovereign?\nA. When I say that our sorrow should be sovereign, I mean that we should\ngrieve more for having offended God than for any other evil that can\nbefall us.\n\nQ. 762. {201} Why should we be sorry for our sins?\nA. We should be sorry for our sins because sin is the greatest of evils\nand an offense against God our Creator, Preserver, and Redeemer, and\nbecause it shuts us out of heaven and condemns us to the eternal pains\nof hell.\n\nQ. 763. How do we show that sin is the greatest of all evils?\nA. We show that sin is the greatest of evils because its effects last\nthe longest and have the most terrible consequences. All the misfortunes\nof this world can last only for a time, and we escape them at death,\nwhereas the evils caused by sin keep with us for all eternity and are\nonly increased at death.\n\nQ. 764. {202} How many kinds of contrition are there?\nA. There are two kinds of contrition; perfect contrition and imperfect\ncontrition.\n\nQ. 765. {203} What is perfect contrition?\nA. Perfect contrition is that which fills us with sorrow and hatred for\nsin, because it offends God, who is infinitely good in Himself and\nworthy of all love.\n\nQ. 766. When will perfect contrition obtain pardon for mortal sin\nwithout the Sacrament of Penance?\nA. Perfect contrition will obtain pardon for mortal sin without the\nSacrament of Penance when we cannot go to confession, but with the\nperfect contrition we must have the intention of going to confession as\nsoon as possible, if we again have the opportunity.\n\nQ. 767. {204} What is imperfect contrition?\nA. Imperfect contrition is that by which we hate what offends God\nbecause by it we lose heaven and deserve hell; or because sin is so\nhateful in itself.\n\nQ. 768. What other name is given to imperfect contrition and why is it\ncalled imperfect?\nA. Imperfect contrition is called attrition. It is called imperfect only\nbecause it is less perfect than the highest grade of contrition by which\nwe are sorry for sin out of pure love of God's own goodness and without\nany consideration of what befalls ourselves.\n\nQ. 769. {205} Is imperfect contrition sufficient for a worthy\nconfession?\nA. Imperfect contrition is sufficient for a worthy confession, but we\nshould endeavor to have perfect contrition.\n\nQ. 770. {206} What do you mean by a firm purpose of sinning no more?\nA. By a firm purpose of sinning no more I mean a fixed resolve not only\nto avoid all mortal sin, but also its near occasions.\n\nQ. 771. {207} What do you mean by the near occasions of sin?\nA. By the near occasions of sin I mean all the persons, places and\nthings that may easily lead us into sin.\n\nQ. 772. Why are we bound to avoid occasions of sin?\nA. We are bound to avoid occasions of sin because Our Lord has said: \"He\nwho loves the danger will perish in it\"; and as we are bound to avoid\nthe loss of our souls, so we are bound to avoid the danger of their\nloss. The occasion is the cause of sin, and you cannot take away the\nevil without removing its cause.\n\nQ. 773. Is a person who is determined to avoid the sin, but who is\nunwilling to give up its near occasion when it is possible to do so,\nrightly disposed for confession?\nA. A person who is determined to avoid the sin, but who is unwilling to\ngive up its near occasion when it is possible to do so, is not rightly\ndisposed for confession, and he will not be absolved if he makes known\nto the priest the true state of his conscience.\n\nQ. 774. How many kinds of occasions of sin are there?\nA. There are four kinds of occasions of sin: (1) Near occasions, through\nwhich we always fall; (2) remote occasions, through which we sometimes\nfall; (3) voluntary occasions or those we can avoid; and (4) involuntary\noccasions or those we cannot avoid. A person who lives in a near and\nvoluntary occasion of sin need not expect forgiveness while he continues\nin that state.\n\nQ. 775. What persons, places and things are usually occasions of sin?\nA. (1) The persons who are occasions of sin are all those in whose\ncompany we sin, whether they be bad of themselves or bad only while in\nour company, in which case we also become occasions of sin for them; (2)\nthe places are usually liquor saloons, low theaters, indecent dances,\nentertainments, amusements, exhibitions, and all immoral resorts of any\nkind, whether we sin in them or not; (3) the things are all bad books,\nindecent pictures, songs, jokes and the like, even when they are\ntolerated by public opinion and found in public places.\n\n\n\nLESSON NINETEENTH.\nON CONFESSION.\n\n\nQ. 776. {208} What is Confession?\nA. Confession is the telling of our sins to a duly authorized priest,\nfor the purpose of obtaining forgiveness.\n\nQ. 777. Who is a duly authorized priest?\nA. A duly authorized priest is one sent to hear confessions by the\nlawful bishop of the diocese in which we are at the time of our\nconfession.\n\nQ. 778. Is it ever allowed to write our sins and read them to the priest\nin the confessional or give them to him to read?\nA. It is allowed, when necessary, to write our sins and read them to the\npriest, as persons do who have almost entirely lost their memory. It is\nalso allowed to give the paper to the priest, as persons do who have\nlost the use of their speech. In such cases the paper must, after the\nconfession, be carefully destroyed either by the priest or the penitent.\n\nQ. 779. What is to be done when persons must make their confession and\ncannot find a priest who understands their language?\nA. Persons who must make their confession and who cannot find a priest\nwho understands their language, must confess as best they can by some\nsigns, showing what sins they wish to confess and how they are sorry for\nthem.\n\nQ. 780. {209} What sins are we bound to confess?\nA. We are bound to confess all our mortal sins, but it is well also to\nconfess our venial sins.\n\nQ. 781. Why is it well to confess also the venial sins we remember?\nA. It is well to confess also the venial sins we remember (1) because it\nshows our hatred of all sin, and (2) because it is sometimes difficult\nto determine just when a sin is venial and when mortal.\n\nQ. 782. What should one do who has only venial sins to confess?\nA. One who has only venial sins to confess should tell also some sin\nalready confessed in his past life for which he knows he is truly sorry;\nbecause it is not easy to be truly sorry for slight sins and\nimperfections, and yet we must be sorry for the sins confessed that our\nconfession may be valid--hence we add some past sin for which we are\ntruly sorry to those for which we may not be sufficiently sorry.\n\nQ. 783. Should a person stay from confession because he thinks he has no\nsin to confess?\nA. A person should not stay from confession because he thinks he has no\nsin to confess, for the Sacrament of Penance, besides forgiving sin,\ngives an increase of sanctifying grace, and of this we have always need,\nespecially to resist temptation. The Saints, who were almost without\nimperfection, went to confession frequently.\n\nQ. 784. Should a person go to Communion after confession even when the\nconfessor does not bid him go?\nA. A person should go to Communion after confession even when the\nconfessor does not bid him go, because the confessor so intends unless\nhe positively forbids his penitent to receive Communion. However, one\nwho has not yet received his first Communion should not go to Communion\nafter confession, even if the confessor by mistake should bid him go.\n\nQ. 785. {210} Which are the chief qualities of a good Confession?\nA. The chief qualities of a good Confession are three: it must be\nhumble, sincere, and entire.\n\nQ. 786. {211} When is our Confession humble?\nA. Our Confession is humble when we accuse ourselves of our sins, with a\ndeep sense of shame and sorrow for having offended God.\n\nQ. 787. {212} When is our Confession sincere?\nA. Our Confession is sincere when we tell our sins honestly and\ntruthfully, neither exaggerating nor excusing them.\n\nQ. 788. Why is it wrong to accuse ourselves of sins we have not\ncommitted?\nA. It is wrong to accuse ourselves of sins we have not committed,\nbecause, by our so doing, the priest cannot know the true state of our\nsouls, as he must do before giving us absolution.\n\nQ. 789. {213} When is our Confession entire?\nA. Our Confession is entire when we tell the number and kinds of our\nsins and the circumstances which change their nature.\n\nQ. 790. What do you mean by the \"kinds of sin?\"\nA. By the \"kinds of sin,\" we mean the particular division or class to\nwhich the sins belong; that is, whether they be sins of blasphemy,\ndisobedience, anger, impurity, dishonesty, &c. We can determine the kind\nof sin by discovering the commandment or precept of the Church we have\nbroken or the virtue against which we have acted.\n\nQ. 791. What do we mean by \"circumstances which change the nature of\nsins?\"\nA. By \"circumstances which change the nature of sins\" we mean anything\nthat makes it another kind of sin. Thus to steal is a sin, but to steal\nfrom the Church makes our theft sacrilegious. Again, impure actions are\nsins, but a person must say whether they were committed alone or with\nothers, with relatives or strangers, with persons married or single,\n&c., because these circumstances change them from one kind of impurity\nto another.\n\nQ. 792. {214} What should we do if we cannot remember the number of our\nsins?\nA. If we cannot remember the number of our sins, we should tell the\nnumber as nearly as possible, and say how often we may have sinned in a\nday, a week, or a month, and how long the habit or practice has lasted.\n\nQ. 793. {215} Is our Confession worthy if, without our fault, we forget\nto confess a mortal sin?\nA. If without our fault we forget to confess a mortal sin, our\nConfession is worthy, and the sin is forgiven; but it must be told in\nConfession if it again comes to our mind.\n\nQ. 794. May a person who has forgotten to tell a mortal sin in\nconfession go to Holy Communion before going again to confession?\nA. A person who has forgotten to tell a mortal sin in confession may go\nto communion before again going to confession, because the forgotten sin\nwas forgiven with those confessed, and the confession was good and\nworthy.\n\nQ. 795. {216} Is it a grievous offense wilfully to conceal a mortal sin\nin Confession?\nA. It is a grievous offense wilfully to conceal a mortal sin in\nConfession, because we thereby tell a lie to the Holy Ghost, and make\nour Confession worthless.\n\nQ. 796. How is concealing a sin telling a lie to the Holy Ghost?\nA. Concealing a sin is telling a lie to the Holy Ghost, because he who\nconceals the sin declares in confession to God and the priest that he\ncommitted no sins but what he has confessed, while the Holy Ghost, the\nSpirit of Truth, saw him committing the sin he now conceals and still\nsees it in his soul while he denies it.\n\nQ. 797. Why is it foolish to conceal sins in confession?\nA. It is foolish to conceal sins in confession: (1) Because we thereby\nmake our spiritual condition worse; (2) We must tell the sin sometime if\nwe ever hope to be saved; (3) It will be made known on the day of\njudgment, before the world, whether we conceal it now or confess it.\n\nQ. 798. {217} What must he do who has wilfully concealed a mortal sin\nin Confession?\nA. He who has wilfully concealed a mortal sin in Confession must not\nonly confess it, but must also repeat all the sins he has committed\nsince his last worthy Confession.\n\nQ. 799. Must one who has wilfully concealed a mortal sin in confession\ndo more than repeat the sins committed since his last worthy confession?\nA. One who has wilfully concealed a mortal sin in confession must,\nbesides repeating all the sins he has committed since his last worthy\nconfession, tell also how often he has unworthily received absolution\nand Holy Communion during the same time.\n\nQ. 800. {218} Why does the priest give us a penance after Confession?\nA. The priest gives us a penance after Confession, that we may satisfy\nGod for the temporal punishment due to our sins.\n\nQ. 801. Why should we have to satisfy for our sins if Christ has fully\nsatisfied for them?\nA. Christ has fully satisfied for our sins and after our baptism we were\nfree from all guilt and had no satisfaction to make. But when we\nwilfully sinned after baptism, it is but just that we should be obliged\nto make some satisfaction.\n\nQ. 802. Is the slight penance the priest gives us sufficient to satisfy\nfor all the sins confessed?\nA. The slight penance the priest gives us is not sufficient to satisfy\nfor all the sins confessed: (1) Because there is no real equality\nbetween the slight penance given and the punishment deserved for sin;\n(2) Because we are all obliged to do penance for sins committed, and\nthis would not be necessary if the penance given in confession satisfied\nfor all. The penance is given and accepted in confession chiefly to show\nour willingness to do penance and make amends for our sins.\n\nQ. 803. {219} Does not the Sacrament of Penance remit all punishment due\nto sin?\nA. The Sacrament of Penance remits the eternal punishment due to sin,\nbut it does not always remit the temporal punishment which God requires\nas satisfaction for our sins.\n\nQ. 804. {220} Why does God require a temporal punishment as a\nsatisfaction for sin?\nA. God requires a temporal punishment as a satisfaction for sin to teach\nus the great evil of sin and to prevent us from falling again.\n\nQ. 805. {221} Which are the chief means by which we satisfy God for the\ntemporal punishment due to sin?\nA. The chief means by which we satisfy God for the temporal punishment\ndue to sin are: Prayer, Fasting, Almsgiving; all spiritual and corporal\nworks of mercy, and the patient suffering of the ills of life.\n\nQ. 806. What fasting has the greatest merit?\nA. The fasting imposed by the Church on certain days of the year, and\nparticularly during Lent, has the greatest merit.\n\nQ. 807. What is Lent?\nA. Lent is the forty days before Easter Sunday, during which we do\npenance, fast and pray to prepare ourselves for the resurrection of Our\nLord; and also to remind us of His own fast of forty days before His\nPassion.\n\nQ. 808. What do we mean by \"almsgiving\"?\nA. By almsgiving we mean money, goods, or assistance given to the poor\nor to charitable purposes. The law of God requires all persons to give\nalms in proportion to their means.\n\nQ. 809. What \"ills of life\" help to satisfy God for sin?\nA. The ills of life that help to satisfy God for sin are sickness,\npoverty, misfortune, trial, affliction, &c., especially, when we have\nnot brought them upon ourselves by sin.\n\nQ. 810. How did the Christians in the first ages of the Church do\nPenance?\nA. The Christians in the first ages of the Church did public penance,\nespecially for the sins of which they were publicly known to be guilty.\nPenitents were excluded for a certain time from Mass or the Sacrament,\nand some were obliged to stand at the door of the Church begging the\nprayers of those who entered.\n\nQ. 811. What were these severe Penances of the First Ages of the Church\ncalled?\nA. These severe penances of the first ages of the Church were called\ncanonical penances, because their kind and duration were regulated by\nthe Canons or laws of the Church.\n\nQ. 812. How can we know spiritual from corporal works of mercy?\nA. We can know spiritual from corporal works of mercy, for whatever we\ndo for the soul is a spiritual work, and whatever we do for the body is\na corporal work.\n\nQ. 813. {222} Which are the chief spiritual works of mercy?\nA. The chief spiritual works of mercy are seven: To admonish the sinner,\nto instruct the ignorant, to counsel the doubtful, to comfort the\nsorrowful, to bear wrongs patiently, to forgive all injuries, and to\npray for the living and the dead.\n\nQ. 814. When are we bound to admonish the sinner?\nA. We are bound to admonish the sinner when the following conditions are\nfulfilled: (1) When his fault is a mortal sin; (2) When we have\nauthority or influence over him, and (3) When there is reason to believe\nthat our warning will not make him worse instead of better.\n\nQ. 815. Who are meant by the \"ignorant\" we are to instruct, and the\n\"doubtful\" we are to counsel?\nA. By the ignorant we are to instruct and the doubtful we are to\ncounsel, are meant those particularly who are ignorant of the truths of\nreligion and those who are in doubt about matters of faith. We must aid\nsuch persons as far as we can to know and believe the truths necessary\nfor salvation.\n\nQ. 816. Why are we advised to bear wrong patiently and to forgive all\ninjuries?\nA. We are advised to bear wrongs patiently and to forgive all injuries,\nbecause, being Christians, we should imitate the example of Our Divine\nLord, who endured wrongs patiently and who not only pardoned but prayed\nfor those who injured Him.\n\nQ. 817. If, then, it be a Christian virtue to forgive all injuries, why\ndo Christians establish courts and prisons to punish wrongdoers?\nA. Christians establish courts and prisons to punish wrongdoers, because\nthe preservation of lawful authority, good order in society, the\nprotection of others, and sometimes even the good of the guilty one\nhimself, require that crimes be justly punished. As God Himself punishes\ncrime and as lawful authority comes from Him, such authority has the\nright to punish, though individuals should forgive the injuries done to\nthemselves personally.\n\nQ. 818. Why is it a work of mercy to pray for the living and the dead?\nA. It is a work of mercy to aid those who are unable to aid themselves.\nThe living are exposed to temptations, and while in mortal sin they are\ndeprived of the merit of their good works and need our prayers. The dead\ncan in no way help themselves and depend on us for assistance.\n\nQ. 819. {223} Which are the chief corporal works of mercy?\nA. The chief corporal works of mercy are seven: To feed the hungry, to\ngive drink to the thirsty, to clothe the naked, to ransom the captive,\nto harbor the harborless, to visit the sick, and to bury the dead.\n\nQ. 820. How may we briefly state the corporal works of mercy?\nA. We may briefly state the corporal works of mercy by saying that we\nare obliged to help the poor in all their forms of want.\n\nQ. 821. How are Christians aided in the performance of works of mercy?\nA. Christians are aided in the performance of works of mercy through the\nestablishment of charitable institutions where religious communities of\nholy men or women perform these duties for us, provided we supply the\nnecessary means by our almsgiving and good works.\n\nQ. 822. Who are religious?\nA. Religious are self-sacrificing men and women who, wishing to follow\nmore closely the teachings of Our Lord, dedicate their lives to the\nservice of God and religion. They live together in societies approved by\nthe Church, under a rule and guidance of a superior. They keep the vows\nof chastity, poverty and obedience, and divide their time between prayer\nand good works. The houses in which they dwell are called convents or\nmonasteries, and the societies in which they live are called religious\norders, communities or congregations.\n\nQ. 823. Are there any religious communities of priests?\nA. There are many religious communities of priests, who, besides living\naccording to the general laws of the Church, as all priests do, follow\ncertain rules laid down for their community. Such priests are called the\nregular clergy, because living by rules to distinguish them from the\nsecular clergy who live in their parishes under no special rule. The\nchief work of the regular clergy is to teach in colleges and give\nmissions and retreats.\n\nQ. 824. Why are there so many different religious communities?\nA. There are many different religious communities (1) because all\nreligious are not fitted for the same work, and (2) because they desire\nto imitate Our Lord's life on earth as perfectly as possible; and when\neach community takes one of Christ's works and seeks to become perfect\nin it, the union of all their works continues as perfectly as we can the\nworks He began upon earth.\n\n\n\nLESSON TWENTIETH.\nON THE MANNER OF MAKING A GOOD CONFESSION.\n\n\nQ. 825. {224} What should we do on entering the confessional?\nA. On entering the confessional we should kneel, make the sign of the\nCross, and say to the priest, \"Bless me, father\"; then add, \"I confess\nto Almighty God and to you, father, that I have sinned.\"\n\nQ. 826. {225} Which are the first things we should tell the priest in\nConfession?\nA. The first things we should tell the priest in Confession are the time\nof our last Confession, and whether we said the penance and went to Holy\nCommunion.\n\nQ. 827. Should we tell anything else in connection with our last\nconfession?\nA. In connection with our last confession we should tell also what\nrestrictions--if any--were placed upon us with regard to our occasions\nof sin, and what obligations with regard to the payment of debts,\nrestitution, injuries done to others and the like, we were commanded to\nfulfill.\n\nQ. 828. {226} After telling the time of our last Confession and\nCommunion what should we do?\nA. After telling the time of our last Confession and Communion we should\nconfess all the mortal sins we have since committed, and all the venial\nsins we may wish to mention.\n\nQ. 829. What is a general confession?\nA. A general confession is the telling of the sins of our whole life or\na great part of it. It is made in the same manner as an ordinary\nconfession, except that it requires more time and longer preparation.\n\nQ. 830. When should a General Confession be made?\nA. A general confession (1) is necessary when we are certain that our\npast confessions were bad; (2) it is useful on special occasions in our\nlives when some change in our way of living is about to take place; (3)\nit is hurtful and must not be made when persons are scrupulous.\n\nQ. 831. What are the signs of scruples and the remedy against them?\nA. The signs of scruples are chiefly: (1) To be always dissatisfied with\nour confessions; (2) To be self-willed in deciding what is sinful and\nwhat is not. The chief remedy against them is to follow exactly the\nadvice of the confessor without questioning the reason or utility of his\nadvice.\n\nQ. 832. {227} What must we do when the confessor asks us questions?\nA. When the confessor asks us questions we must answer them truthfully\nand clearly.\n\nQ. 833. {228} What should we do after telling our sins?\nA. After telling our sins we should listen with attention to the advice\nwhich the confessor may think proper to give.\n\nQ. 834. What duties does the priest perform in the confessional?\nA. In the confessional the priest performs the duties (1) of a judge, by\nlistening to our self-accusations and passing sentence upon our guilt or\ninnocence; (2) Of a father, by the good advice and encouragement he\ngives us;\n(3) Of a teacher, by his instructions, and (4) Of a physician, by\ndiscovering the afflictions of our soul and giving us the remedies to\nrestore it to spiritual health.\n\nQ. 835. Why is it beneficial to go always if possible to the same\nconfessor?\nA. It is beneficial to go always, if possible, to the same confessor,\nbecause our continued confessions enable him to see more clearly the\ntrue state of our soul and to understand better our occasions of sin.\n\nQ. 836. Should we remain away from confession because we cannot go to\nour usual confessor?\nA. We should not remain away from confession because we cannot go to our\nusual confessor, for though it is well to confess to the same priest, it\nis not necessary to do so. One should never become so attached to a\nconfessor that his absence or the great inconvenience of going to him\nwould become an excuse for neglecting the Sacraments.\n\nQ. 837. {229} How should we end our Confession?\nA. We should end our Confession by saying, \"I also accuse myself of all\nthe sins of my past life,\" telling, if we choose, one or several of our\npast sins.\n\nQ. 838. {230} What should we do while the priest is giving us\nabsolution?\nA. While the priest is giving us absolution we should from our heart\nrenew the Act of Contrition.\n\n\n\nLESSON TWENTY-FIRST.\nON INDULGENCES.\n\n\nQ. 839. {231} What is an Indulgence?\nA. An Indulgence is the remission in whole or in part of the temporal\npunishment due to sin.\n\nQ. 840. What does the word \"indulgence\" mean?\nA. The word indulgence means a favor or concession. An indulgence\nobtains by a very slight penance the remission of penalties that would\notherwise be severe.\n\nQ. 841. {232} Is an Indulgence a pardon of sin, or a license to commit\nsin?\nA. An Indulgence is not a pardon of sin, nor a license to commit sin,\nand one who is in a state of mortal sin cannot gain an Indulgence.\n\nQ. 842. How do good works done in mortal sin profit us?\nA. Good works done in mortal sin profit us by obtaining for us the grace\nto repent and sometimes temporal blessings. Mortal sin deprives us of\nall our merit, nevertheless God will bestow gifts for every good deed as\nHe will punish every evil deed.\n\nQ. 843. {233} How many kinds of Indulgences are there?\nA. There are two kinds of Indulgences--Plenary and Partial.\n\nQ. 844. {234} What is Plenary Indulgence?\nA. A Plenary Indulgence is the full remission of the temporal punishment\ndue to sin.\n\nQ. 845. Is it easy to gain a Plenary Indulgence?\nA. It is not easy to gain a Plenary Indulgence, as we may understand\nfrom its great privilege. To gain a Plenary Indulgence, we must hate\nsin, be heartily sorry for even our venial sins, and have no desire for\neven the slightest sin. Though we may not gain entirely each Plenary\nIndulgence we seek, we always gain a part of each; that is, a partial\nindulgence, greater or less in proportion to our good dispositions.\n\nQ. 846. Which are the most important Plenary Indulgences granted by the\nChurch?\nA. The most important Plenary Indulgences granted by the Church are (1)\nThe Indulgences of a jubilee which the Pope grants every twenty-five\nyears or on great occasions by which he gives special faculties to\nconfessors for the absolution of reserved sins; (2) The Indulgence\ngranted to the dying in their last agony.\n\nQ. 847. {235} What is a Partial Indulgence?\nA. A Partial Indulgence is the remission of part of the temporal\npunishment due to sin.\n\nQ. 848. How long has the practice of granting Indulgences been in use in\nthe Church, and what was its origin?\nA. The practice of granting Indulgences has been in use in the Church\nsince the time of the apostles. It had its origin in the earnest prayers\nof holy persons, and especially of the martyrs begging the Church for\ntheir sake to shorten the severe penances of sinners, or to change them\ninto lighter penances. The request was frequently granted and the\npenance remitted, shortened or changed, and with the penance remitted\nthe temporal punishment corresponding to it was blotted out.\n\nQ. 849. How do we show that the Church has the power to grant\nIndulgences?\nA. We show that the Church has the power to grant Indulgences, because\nChrist has given it power to remit all guilt without restriction, and if\nthe Church has power, in the Sacrament of penance, to remit the eternal\npunishment--which is the greatest--it must have power to remit the\ntemporal or lesser punishment, even outside the Sacrament of Penance.\n\nQ. 850. How do we know that these Indulgences have their effect?\nA. We know that these Indulgences have their effect, because the Church,\nthrough her councils, declares Indulgences useful, and if they have no\neffect they would be useless, and the Church would teach error in spite\nof Christ's promise to guide it.\n\nQ. 851. Have there ever existed abuses among the faithful in the manner\nof using Indulgences?\nA. There have existed, in past ages, some abuses among the faithful in\nthe manner of using Indulgences, and the Church has always labored to\ncorrect such abuses as soon as possible. In the use of pious practices\nwe must be always guided by our lawful superiors.\n\nQ. 852. How have the enemies of the Church made use of the abuse of\nIndulgences?\nA. The enemies of the Church have made use of the abuse of Indulgences\nto deny the doctrine of Indulgences, and to break down the teaching and\nlimit the power of the Church. Not to be deceived in matters of faith,\nwe must always distinguish very carefully between the abuses to which a\ndevotion may lead and the truths upon which the devotion rests.\n\nQ. 853. {236} How does the Church by means of Indulgences remit the\ntemporal punishment due to sin?\nA. The Church, by means of Indulgences, remits the temporal punishment\ndue to sin by applying to us the merits of Jesus Christ, and the\nsuperabundant satisfactions of the Blessed Virgin Mary and of the\nsaints; which merits and satisfactions are its spiritual treasury.\n\nQ. 854. What do we mean by the \"superabundant satisfaction of the\nBlessed Virgin and the Saints\"?\nA. By the superabundant satisfaction of the Blessed Virgin and the\nsaints, we mean all the satisfaction over and above what was necessary\nto satisfy for their own sins. As their good works were many and their\nsins few--the Blessed Virgin being sinless--the satisfaction not needed\nfor themselves is kept by the Church in a spiritual treasury to be used\nfor our benefit.\n\nQ. 855. Does the Church, by granting Indulgences, free us from doing\nPenance?\nA. The Church, by granting Indulgences, does not free us from doing\npenance, but simply makes our penance lighter that we may more easily\nsatisfy for our sins and escape the punishments they deserve.\n\nQ. 856. Who has the power to grant Indulgences?\nA. The Pope alone has the power to grant Indulgences for the whole\nChurch; but the bishops have power to grant partial Indulgences in their\nown diocese. Cardinals and some others, by the special permission of the\nPope, have the right to grant certain Indulgences.\n\nQ. 857. Where shall we find the Indulgences granted by the Church?\nA. We shall find the Indulgences granted by the Church in the\ndeclarations of the Pope and of the Sacred Congregation of Cardinals.\nThese declarations are usually put into prayer books and books of\ndevotion or instruction.\n\nQ. 858. {237} What must we do to gain an Indulgence?\nA. To gain an Indulgence we must be in the state of grace and perform\nthe works enjoined.\n\nQ. 859. Besides being in a state of grace and performing the works\nenjoined, what else is necessary for the gaining of an Indulgence?\nA. Besides being in a state of grace and performing the works enjoined,\nit is necessary for the gaining of an Indulgence to have at least the\ngeneral intention of gaining it.\n\nQ. 860. How and why should we make a general intention to gain all\npossible Indulgences each day?\nA. We should make a general intention at our morning prayers to gain all\npossible Indulgences each day, because several of the prayers we say and\ngood works we perform may have Indulgences attached to them, though we\nare not aware of it.\n\nQ. 861. What works are generally enjoined for the gaining of\nIndulgences?\nA. The works generally enjoined for the gaining of Indulgences are: The\nsaying of certain prayers, fasting, and the use of certain articles of\ndevotion; visits to Churches or altars, and the giving of alms. For the\ngaining of Plenary Indulgences it is generally required to go to\nconfession and Holy Communion and pray for the intention of the Pope.\n\nQ. 862. What does praying for a person's intention mean?\nA. Praying for a person's intention means praying for whatever he prays\nfor or desires to obtain through prayer--some spiritual or temporal\nfavors.\n\nQ. 863. What does an Indulgence of forty days mean?\nA. An Indulgence of forty days means that for the prayer or work to\nwhich an Indulgence of forty days is attached, God remits as much of our\ntemporal punishment as He remitted for forty days' canonical penance. We\ndo not know just how much temporal punishment God remitted for forty\ndays' public penance, but whatever it was, He remits the same now when\nwe gain an Indulgence of forty days. The same rule applies to\nIndulgences of a year or any length of time.\n\nQ. 864. Why did the Church moderate its severe penances?\nA. The Church moderated its severe penances, because when\nChristians--terrified by persecution--grew weaker in their faith, there\nwas danger of some abandoning their religion rather than submit to the\npenances imposed. The Church, therefore, wishing to save as many as\npossible, made the sinner's penance as light as possible.\n\nQ. 865. To what things may Indulgences be attached?\nA. Plenary or Partial Indulgences may be attached to prayers and solid\narticles of devotion; to places such as churches, altars, shrines, &c.,\nto be visited; and by a special privilege they are sometimes attached to\nthe good works of certain persons.\n\nQ. 866. When do things lose the Indulgences attached to them?\nA. Things lose the Indulgences attached to them: (1) When they are so\nchanged at once as to be no longer what they were; (2) When they are\nsold. Rosaries and other indulgenced articles do not lose their\nindulgences, when they are loaned or given away, for the indulgence is\nnot personal but attached to the article itself.\n\nQ. 867. Will a weekly Confession suffice to gain during the week all\nIndulgences to which Confession is enjoined as one of the works?\nA. Weekly confession will suffice to gain during the week all\nIndulgences to which confession is enjoined as one of the works,\nprovided we continue in a state of grace, perform the other works\nenjoined and have the intention of gaining these Indulgences.\n\nQ. 868. How and when may we apply Indulgences for the benefit of the\nsouls in Purgatory?\nA. We may apply Indulgences for the benefit of the souls in Purgatory by\nway of intercession; whenever this application is mentioned and\npermitted by the Church in granting the Indulgence; that is, when the\nChurch declares that the Indulgence granted is applicable to the souls\nof the living or the souls in Purgatory; so that we may gain it for the\nbenefit of either.\n\n\n\nLESSON TWENTY-SECOND.\nON THE HOLY EUCHARIST.\n\n\nQ. 869. What does the word Eucharist strictly mean?\nA. The word Eucharist strictly means pleasing, and this Sacrament is so\ncalled because it renders us most pleasing to God by the grace it\nimparts, and it gives us the best means of thanking Him for all His\nblessings.\n\nQ. 870. {238} What is the Holy Eucharist?\nA. The Holy Eucharist is the Sacrament which contains the body and\nblood, soul and divinity, of our Lord Jesus Christ under the appearances\nof bread and wine.\n\nQ. 871. What do we mean when we say the Sacrament which contains the\nBody and Blood?\nA. When we say the Sacrament which contains the Body and Blood, we mean\nthe Sacrament which is the Body and Blood, for after the Consecration\nthere is no other substance present in the Eucharist.\n\nQ. 872. When is the Holy Eucharist a Sacrament, and when is it a\nsacrifice?\nA. The Holy Eucharist is a Sacrament when we receive it in Holy\nCommunion and when it remains in the Tabernacle of the Altar. It is a\nsacrifice when it is offered up at Mass by the separate Consecration of\nthe bread and wine, which signifies the separation of Our Lord's blood\nfrom His body when He died on the Cross.\n\nQ. 873. {239} When did Christ institute the Holy Eucharist?\nA. Christ instituted the Holy Eucharist at the Last Supper, the night\nbefore He died.\n\nQ. 874. {240} Who were present when our Lord instituted the Holy\nEucharist?\nA. When Our Lord instituted the Holy Eucharist, the twelve Apostles were\npresent.\n\nQ. 875. {241} How did our Lord institute the Holy Eucharist?\nA. Our Lord instituted the Holy Eucharist by taking bread, blessing,\nbreaking, and giving to His Apostles, saying: \"Take ye and eat. This is\nmy body\"; and then, by taking the cup of wine, blessing and giving it,\nsaying to them: \"Drink ye all of this. This is my blood which shall be\nshed for the remission of sins. Do this for a commemoration of me.\"\n\nQ. 876. {242} What happened when our Lord said, \"This is my body; this\nis my blood\"?\nA. When Our Lord said, \"This is my body,\" the substance of the bread was\nchanged into the substance of His body; when He said, \"This is my\nblood,\" the substance of the wine was changed into the substance of His\nblood.\n\nQ. 877. How do we prove the Real Presence, that is, that Our Lord is\nreally and truly present in the Holy Eucharist?\nA. We prove the Real Presence--that is, that Our Lord is really and\ntruly present in the Holy Eucharist--(1) By showing that it is possible\nto change one substance into another; (2) By showing that Christ did\nchange the substance of bread and wine into the substance of His body\nand blood; (3) By showing that He gave this power also to His Apostles\nand to the priests of His Church.\n\nQ. 878. How do we know that it is possible to change one substance into\nanother?\nA. We know that it is possible to change one substance into another,\nbecause (1) God changed water into blood during the plagues of Egypt;\n(2) Christ changed water into wine at the marriage of Cana; (3) Our own\nfood is daily changed into the substance of our flesh and blood; and\nwhat God does gradually, He can also do instantly by an act of His will.\n\nQ. 879. Are these changes exactly the same as the changes that take\nplace in the Holy Eucharist?\nA. These changes are not exactly the same as the changes that take place\nin the Holy Eucharist, for in these changes the appearance also is\nchanged, but in the Holy Eucharist only the substance is changed while\nthe appearance remains the same.\n\nQ. 880. How do we show that Christ did change bread and wine into the\nsubstance of His body and blood?\nA. We show that Christ did change bread and wine into the substance of\nHis body and blood: (1) From the words by which He promised the Holy\nEucharist; (2) From the words by which He instituted the Holy Eucharist;\n(3) From the constant use of the Holy Eucharist in the Church since the\ntime of the Apostles; (4) From the impossibility of denying the Real\nPresence in the Holy Eucharist, without likewise denying all that Christ\nhas taught and done; for we have stronger proofs for the Holy Eucharist\nthan for any other Christian truth.\n\nQ. 881. {243} Is Jesus Christ whole and entire both under the form of\nbread and under the form of wine?\nA. Jesus Christ is whole and entire both under the form of bread and\nunder the form of wine.\n\nQ. 882. How do we know that under the appearance of bread we receive\nalso Christ's blood; and under the appearance of wine we receive also\nChrist's body?\nA. We know that under the appearance of bread we receive also Christ's\nblood, and under the appearance of wine we receive also Christ's body;\nbecause in the Holy Eucharist we receive the living body of Our Lord,\nand a living body cannot exist without blood, nor can living blood exist\nwithout a body.\n\nQ. 883. Is Jesus Christ present whole and entire in the smallest portion\nof the Holy Eucharist, under the form of either bread or wine?\nA. Jesus Christ is present whole and entire in the smallest portion of\nthe Holy Eucharist under the form of either bread or wine; for His body\nin the Eucharist is in a glorified state, and as it partakes of the\ncharacter of a spiritual substance, it requires no definite size or\nshape.\n\nQ. 884. {244} Did anything remain of the bread and wine after their\nsubstance had been changed into the substance of the body and blood of\nour Lord?\nA. After the substance of the bread and wine had been changed into the\nsubstance of the body and blood of Our Lord, there remained only the\nappearances of bread and wine.\n\nQ. 885. {245} What do you mean by the appearances of bread and wine?\nA. By the appearances of bread and wine I mean the figure, the color,\nthe taste, and whatever appears to the senses.\n\nQ. 886. {246} What is this change of the bread and wine into the body\nand blood of our Lord called?\nA. This change of the bread and wine into the body and blood of Our Lord\nis called Transubstantiation.\n\nQ. 887. What is the second great miracle in the Holy Eucharist?\nA. The second great miracle in the Holy Eucharist is the multiplication\nof the presence of Our Lord's body in so many places at the same time,\nwhile the body itself is not multiplied--for there is but one body of\nChrist.\n\nQ. 888. Are there not, then, as many bodies of Christ as there are\ntabernacles in the world, or as there are Masses being said at the same\ntime?\nA. There are not as many bodies of Christ as there are tabernacles in\nthe world, or as there are Masses being said at the same time; but only\none body of Christ, which is everywhere present whole and entire in the\nHoly Eucharist, as God is everywhere present, while He is but one God.\n\nQ. 889. {247} How was the substance of the bread and wine changed into\nthe substance of the body and blood of Christ?\nA. The substance of the bread and wine was changed into the substance of\nthe body and blood of Christ by His almighty power.\n\nQ. 890. {248} Does this change of bread and wine into the body and blood\nof Christ continue to be made in the Church?\nA. This change of bread and wine into the body and blood of Christ\ncontinues to be made in the Church by Jesus Christ through the ministry\nof His priests.\n\nQ. 891. {249} When did Christ give His priests the power to change bread\nand wine into His body and blood?\nA. Christ gave His priests the power to change bread and wine into His\nbody and blood when He said to the Apostles, \"Do this in commemoration\nof Me.\"\n\nQ. 892. What do the words \"Do this in commemoration of Me\" mean?\nA. The words \"Do this in commemoration of Me\" mean: Do what I, Christ,\nam doing at My last supper, namely, changing the substance of bread and\nwine into the substance of My body and blood; and do it in remembrance\nof Me.\n\nQ. 893. {250} How do the priests exercise this power of changing bread\nand wine into the body and blood of Christ?\nA. The priests exercise this power of changing bread and wine into the\nbody and blood of Christ through the words of consecration in the Mass,\nwhich are words of Christ: \"This is my body; this is my blood.\"\n\nQ. 894. At what part of the Mass does the Consecration take place?\nA. The Consecration in the Mass takes place immediately before the\nelevation of the Host and Chalice, which are raised above the head of\nthe priest that the people may adore Our Lord who has just come to the\naltar at the words of Consecration.\n\n\n\nLESSON TWENTY-THIRD.\nON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.\n\n\nQ. 895. {251} Why did Christ institute the Holy Eucharist?\nA. Christ instituted the Holy Eucharist--\n\n1. To unite us to Himself and to nourish our soul with His divine life.\n2. To increase sanctifying grace and all virtues in our soul.\n3. To lessen our evil inclinations.\n4. To be a pledge of everlasting life.\n5. To fit our bodies for a glorious resurrection.\n6. To continue the sacrifice of the Cross in His Church.\n\nQ. 896. Has the Holy Eucharist any other effect?\nA. The Holy Eucharist remits venial sins by disposing us to perform acts\nof love and contrition. It preserves us from mortal sin by exciting us\nto greater fervor and strengthening us against temptation.\n\nQ. 897. {252} How are we united to Jesus Christ in the Holy Eucharist?\nA. We are united to Jesus Christ in the Holy Eucharist by means of Holy\nCommunion.\n\nQ. 898. {253} What is Holy Communion?\nA. Holy Communion is the receiving of the body and blood of Christ.\n\nQ. 899. Is it not beneath the dignity of Our Lord to enter our bodies\nunder the appearance of ordinary food?\nA. It is not beneath the dignity of Our Lord to enter our bodies under\nthe appearance of ordinary food any more than it was beneath His dignity\nto enter the body of His Blessed Mother and remain there as an ordinary\nchild for nine months. Christ's dignity, being infinite, can never be\ndiminished by any act on His own or on our part.\n\nQ. 900. Why does not the Church give Holy Communion to the people as it\ndoes to the priest under the appearance of wine also?\nA. The Church does not give Holy Communion to the people as it does to\nthe priest under the appearance of wine also, to avoid the danger of\nspilling the Precious Blood; to prevent the irreverence some might show\nif compelled to drink out of a chalice used by all, and lastly, to\nrefute those who denied that Our Lord's blood is present under the\nappearance of bread also.\n\nQ. 901. {254} What is necessary to make a good Communion?\nA. To make a good Communion it is necessary to be in the state of\nsanctifying grace and to fast according to the laws of the Church.\n\nQ. 902. What should a person do who, through forgetfulness or any other\ncause, has broken the fast necessary for Holy Communion?\nA. A person who through forgetfulness or any other cause has broken the\nfast necessary for Holy Communion, should again fast and receive Holy\nCommunion the following morning if possible, without returning to\nconfession. It is not a sin to break one's fast, but it would be a\nmortal sin to receive Holy Communion after knowingly breaking the fast\nnecessary for it.\n\nQ. 903. {255} Does he who receives Communion in mortal sin receive the\nbody and blood of Christ?\nA. He who receives Communion in mortal sin receives the body and blood\nof Christ, but does not receive His grace, and he commits a great\nsacrilege.\n\nQ. 904. {256} Is it enough to be free from mortal sin to receive\nplentifully the graces of Holy Communion?\nA. To receive plentifully the graces of Holy Communion it is not enough\nto be free from mortal sin, but we should be free from all affection to\nvenial sin, and should make acts of lively faith, of firm hope, and\nardent love.\n\nQ. 905. {257} What is the fast necessary for Holy Communion?\nA. The fast necessary for Holy Communion is the abstaining from food,\nalcoholic drinks and non-alcoholic drinks for one hour before Holy\nCommunion. Water does not break the fast.\n\n{T.N.: The reprint book, upon which this e-text is based, contains the\nstatement, \"Complete and unabridged, except for the rules governing\nreception of Holy Communion.\"}\n\nQ. 906. Does medicine taken by necessity or food taken by accident break\nthe fast for Holy Communion?\nA. Medicine does not break the fast; food taken by accident within one\nhour before Communion breaks the fast.\n\nQ. 907. {258} Is any one ever allowed to receive Holy Communion when not\nfasting?\nA. To protect the Blessed Sacrament from insult or injury, or when in\ndanger of death, Holy Communion may be received without fasting.\n\nQ. 908. Is the Holy Communion called by any other name when given to one\nin danger of death?\nA. When the Holy Communion is given to one in danger of death, it is\ncalled Viaticum, and is given with its own form of prayer. In giving\nHoly Communion the priest says: \"May the body of Our Lord Jesus Christ\nguard your soul to eternal life.\" In giving Holy Viaticum he says:\n\"Receive, brother (or sister), the Viaticum of the body of Our Lord\nJesus Christ, which will guard you from the wicked enemy and lead you\ninto eternal life.\"\n\nQ. 909. {259} When are we bound to receive Holy Communion?\nA. We are bound to receive Holy Communion, under pain of mortal sin,\nduring the Easter time and when in danger of death.\n\nQ. 910. {260} Is it well to receive Holy Communion often?\nA. It is well to receive Holy Communion often, as nothing is a greater\naid to a holy life than often to receive the Author of all grace and the\nSource of all good.\n\nQ. 911. How shall we know how often we should receive Holy Communion?\nA. We shall know how often we shall receive Holy Communion only from the\nadvice of our confessor, by whom we must be guided, and whom we must\nstrictly obey in this as well as in all matters concerning the state of\nour soul.\n\nQ. 912. What is a spiritual Communion?\nA. A spiritual communion is an earnest desire to receive Communion in\nreality, by which desire we make all preparations and thanksgivings that\nwe would make in case we really received the Holy Eucharist. Spiritual\nCommunion is an act of devotion that must be pleasing to God and bring\nus blessings from Him.\n\nQ. 913. {261} What should we do after Holy Communion?\nA. After Holy Communion we should spend some time in adoring Our Lord,\nin thanking Him for the grace we have received, and in asking Him for\nthe blessings we need.\n\nQ. 914. What length of time should we spend in thanksgiving after Holy\nCommunion?\nA. We should spend sufficient time in Thanksgiving after Holy Communion\nto show due reverence to the Blessed Sacrament; for Our Lord is\npersonally with us as long as the appearance of bread and wine remains.\n\nQ. 915. What should we be particular about when receiving Holy\nCommunion?\nA. When receiving Holy Communion we should be particular: (1) About the\nrespectful manner in which we approach and return from the altar; (2)\nAbout our personal appearance, especially neatness and cleanliness; (3)\nAbout raising our head, opening our mouth and putting forth the tongue\nin the proper manner; (4) About swallowing the Sacred Host; (5) About\nremoving it carefully with the tongue, in case it should stick to the\nmouth, but never with the finger under any circumstances.\n\n\n\nLESSON TWENTY-FOURTH.\nON THE SACRIFICE OF THE MASS.\n\n\nQ. 916. {262} When and where are the bread and wine changed into the\nbody and blood of Christ?\nA. The bread and wine are changed into the body and blood of Christ at\nthe Consecration in the Mass.\n\nQ. 917. {263} What is the Mass?\nA. The Mass is the unbloody sacrifice of the body and blood of Christ.\n\nQ. 918. Why is this Sacrifice called the Mass?\nA. This Sacrifice is called the \"Mass\" very probably from the words \"Ite\nMissa est,\" used by the priest as he tells the people to depart when the\nHoly Sacrifice is ended.\n\nQ. 919. {264} What is a sacrifice?\nA. A sacrifice is the offering of an object by a priest to God alone,\nand the consuming of it to acknowledge that He is the Creator and Lord\nof all things.\n\nQ. 920. {265} Is the Mass the same sacrifice as that of the Cross?\nA. The Mass is the same sacrifice as that of the Cross.\n\nQ. 921. {266} How is the Mass the same sacrifice as that of the Cross?\nA. The Mass is the same sacrifice as that of the Cross because the\noffering and the priest are the same--Christ our Blessed Lord; and the\nends for which the sacrifice of the Mass is offered are the same as\nthose of the sacrifice of the Cross.\n\nQ. 922. {267} What were the ends for which the sacrifice of the Cross\nwas offered?\nA. The ends for which the sacrifice of the Cross was offered were: 1st,\nTo honor and glorify God; 2nd, To thank Him for all the graces bestowed\non the whole world; 3rd, To satisfy God's justice for the sins of men;\n4th, To obtain all graces and blessings.\n\nQ. 923. How are the fruits of the Mass distributed?\nA. The fruits of the Mass are distributed thus: The first benefit is\nbestowed on the priest who says the Mass; the second on the person for\nwhom the Mass is said, or for the intention for which it is said; the\nthird on those who are present at the Mass, and particularly on those\nwho serve it, and the fourth on all the faithful who are in communion\nwith the Church.\n\nQ. 924. Are all Masses of equal value in themselves or do they differ in\nworth?\nA. All Masses are equal in value in themselves and do not differ in\nworth, but only in the solemnity with which they are celebrated or in\nthe end for which they are offered.\n\nQ. 925. How are Masses distinguished?\nA. Masses are distinguished thus: (1) When the Mass is sung by a bishop,\nassisted by a deacon and sub-deacon, it is called a Pontifical Mass; (2)\nWhen it is sung by a priest, assisted by a deacon and sub-deacon, it is\ncalled a Solemn Mass; (3) When sung by a priest without deacon and\nsub-deacon, it is called a Missa Cantata or High Mass; (4) When the Mass\nis only read in a low tone it is called a low or private Mass.\n\nQ. 926. For what end or intention may Mass be offered?\nA. Mass may be offered for any end or intention that tends to the honor\nand glory of God, to the good of the Church or the welfare of man; but\nnever for any object that is bad in itself, or in its aims; neither can\nit be offered publicly for persons who are not members of the true\nChurch.\n\nQ. 927. Explain what is meant by Requiem, Nuptial and Votive Masses.\nA. A Requiem Mass is one said in black vestments and with special\nprayers for the dead. A Nuptial Mass is one said at the marriage of two\nCatholics, and it has special prayers for their benefit. A Votive Mass\nis one said in honor of some particular mystery or saint, on a day not\nset apart by the Church for the honor of that mystery or saint.\n\nQ. 928. From what may we learn that we are to offer up the Holy\nSacrifice with the priest?\nA. We may learn that we are to offer up the Holy Sacrifice with the\npriest from the words used in the Mass itself; for the priest, after\noffering up the bread and wine for the Sacrifice, turns to the people\nand says: \"Orate Fratres,\" &c., which means: \"Pray, brethren, that my\nsacrifice and yours may be acceptable to God the Father Almighty,\" and\nthe server answers in our name: \"May the Lord receive the sacrifice from\nthy hands to the praise and glory of His own name, and to our benefit\nand that of all His Holy Church.\"\n\nQ. 929. From what did the custom of making an offering to the priest for\nsaying Mass arise?\nA. The custom of making an offering to the priest for saying Mass arose\nfrom the old custom of bringing to the priest the bread and wine\nnecessary for the celebration of Mass.\n\nQ. 930. Is it not simony, or the buying of a sacred thing, to offer the\npriest money for saying Mass for your intention?\nA. It is not simony, or the buying of a sacred thing, to offer the\npriest money for saying Mass for our intention, because the priest does\nnot take the money for the Mass itself, but for the purpose of supplying\nthe things necessary for Mass and for his own support.\n\nQ. 931. {268} Is there any difference between the sacrifice of the Cross\nand the sacrifice of the Mass?\nA. Yes; the manner in which the sacrifice is offered is different. On\nthe Cross Christ really shed His blood and was really slain; in the Mass\nthere is no real shedding of blood nor real death, because Christ can\ndie no more; but the sacrifice of the Mass, through the separate\nconsecration of the bread and the wine, represents His death on the\nCross.\n\nQ. 932. What are the chief parts of the Mass?\nA. The chief parts of the Mass are: (1) The Offertory, at which the\npriests offers to God the bread and wine to be changed at the\nConsecration; (2) The Consecration, at which the substance of the bread\nand wine are changed into the substance of Christ's body and blood; (3)\nThe Communion, at which the priest receives into his own body the Holy\nEucharist under the appearance of both bread and wine.\n\nQ. 933. At what part of the Mass does the Offertory take place, and what\nparts of the Mass are said before it?\nA. The Offertory takes place immediately after the uncovering of the\nchalice. The parts of the Mass said before it are: The Introit, Kyrie,\nGloria, Prayers, Epistle, Gospel and Creed. The Introit, Prayers,\nEpistle and Gospel change in each Mass to correspond with the feast\ncelebrated.\n\nQ. 934. What is the part of the Mass called in which the Words of\nConsecration are found?\nA. The part of the Mass in which the words of Consecration are found is\ncalled the Canon. This is the most solemn part of the Mass, and is\nrarely and but slightly changed in any Mass.\n\nQ. 935. What follows the Communion of the Mass?\nA. Following the Communion of Mass, there are prayers of thanksgiving,\nthe blessing of the people, and the saying of the last Gospel.\n\nQ. 936. What things are necessary for Mass?\nA. The things necessary for Mass are: (1) An altar with linen covers,\ncandles, crucifix, altar stone and Mass book; (2) A Chalice with all\nneeded in its use, and bread of flour from wheat and wine from the\ngrape; (3) Vestments for the priest, and (4) An acolyte or server.\n\nQ. 937. What is the altar stone, and of what does it remind us?\nA. The altar stone is that part of the altar upon which the priest rests\nthe Chalice during Mass. This stone contains some holy relics sealed up\nin it by the bishop, and if the altar is of wood this stone is inserted\njust in front of the Tabernacle. The altar stone reminds us of the early\nhistory of the Church, when the martyrs' tombs were used for altars by\nthe persecuted Christians.\n\nQ. 938. What lesson do we learn from the practice of using martyrs'\ntombs for altars?\nA. From the practice of using martyrs' tombs for altars we learn the\ninconvenience, sufferings and dangers the early Christians willingly\nunderwent for the sake of hearing Mass. Since the Mass is the same now\nas it was then, we should suffer every inconvenience rather than be\nabsent from Mass on Sundays or holy days.\n\nQ. 939. What things are used with the chalice during Mass?\nA. The things used with the chalice during Mass are: (1) The purificator\nor cloth for wiping the inside; (2) The paten or small silver plate used\nin handling the host; (3) The pall or white card used for covering the\nchalice at Mass; (4) The corporal or linen cloth on which the chalice\nand host rest.\n\nQ. 940. What is the host?\nA. The host is the name given to the thin wafer of bread used at Mass.\nThis name is generally applied before and after Consecration to the\nlarge particle of bread used by the priest, though the small particles\ngiven to the people are also called by the same name.\n\nQ. 941. Are large and small hosts consecrated at every Mass?\nA. A large host is consecrated at every Mass, but small hosts are\nconsecrated only at some Masses at which they are to be given to the\npeople or placed in the Tabernacle for the Holy Communion of the\nfaithful.\n\nQ. 942. What vestments does the priest use at Mass and what do they\nsignify?\nA. The vestments used by the priest at Mass are: (1) The Amice, a white\ncloth around the shoulders to signify resistance to temptation; (2) The\nAlb, a long white garment to signify innocence; (3) The Cincture, a cord\nabout the waist, to signify chastity; (4) The Maniple or hanging\nvestment on the left arm, to signify penance; (5) The Stole or long\nvestment about the neck, to signify immortality; (6) The Chasuble or\nlong vestment over all, to signify love and remind the priest, by its\ncross on front and back, of the Passion of Our Lord.\n\nQ. 943. How many colors of vestments are used, and what do the colors\nsignify?\nA. Five colors of vestments are used, namely, white, red, green, violet\nor purple, and black. White signifies innocence and is used on the\nfeasts of Our Blessed Lord, of the Blessed Virgin, and of some saints.\nRed signifies love, and is used on the feasts of the Holy Ghost, and of\nmartyrs. Green signifies hope, and is generally used on Sundays from\nEpiphany to Pentecost. Violet signifies penance, and is used in Lent and\nAdvent. Black signifies sorrow, and is used on Good Friday and at Masses\nfor the dead. Gold is often used for white on great feasts.\n\nQ. 944. What is the Tabernacle and what is the Ciborium?\nA. The Tabernacle is the house-shaped part of the altar where the sacred\nvessels containing the Blessed Sacrament are kept. The Ciborium is the\nlarge silver or gold vessel which contains the Blessed Sacrament while\nin the Tabernacle, and from which the priest gives Holy Communion to the\npeople.\n\nQ. 945. What is the Ostensorium or Monstrance?\nA. The Ostensorium or Monstrance is the beautiful wheel-like vessel in\nwhich the Blessed Sacrament is exposed and kept during the Benediction.\n\nQ. 946. {269} How should we assist at Mass?\nA. We should assist at Mass with great interior recollection and piety\nand with every outward mark of respect and devotion.\n\nQ. 947. {270} Which is the best manner of hearing Mass?\nA. The best manner of hearing Mass is to offer it to God with the priest\nfor the same purpose for which it is said, to meditate on Christ's\nsufferings and death, and to go to Holy Communion.\n\nQ. 948. What is important for the proper and respectful hearing of Mass?\nA. For the proper and respectful hearing of Mass it is important to be\nin our place before the priest comes to the altar and not to leave it\nbefore the priest leaves the altar. Thus we prevent the confusion and\ndistraction caused by late coming and too early leaving. Standing in the\ndoorways, blocking up passages and disputing about places should, out of\nrespect for the Holy Sacrifice, be most carefully avoided.\n\nQ. 949. What is Benediction of the Blessed Sacrament, and what vestments\nare used at it?\nA. Benediction of the Blessed Sacrament is an act of divine worship in\nwhich the Blessed Sacrament, placed in the ostensorium, is exposed for\nthe adoration of the people and is lifted up to bless them. The\nvestments used at Benediction are: A cope or large silk cloak and a\nhumeral or shoulder veil.\n\nQ. 950. Why does the priest wear special vestments and use certain\nceremonies while performing his sacred duties?\nA. The priest wears special vestments and uses certain ceremonies while\nperforming his sacred duties: (1) To give greater solemnity and to\ncommand more attention and respect at divine worship; (2) To instruct\nthe people in the things that these vestments and ceremonies signify;\n(3) To remind the priest himself of the importance and sacred character\nof the work in which he is the representative of Our Lord Himself. Hence\nwe should learn the meaning of the ceremonies of the Church.\n\nQ. 951. How do we show that the ceremonies of the Church are reasonable\nand proper?\nA. We show that the ceremonies of the Church are reasonable and proper\nfrom the fact that all persons in authority, rulers, judges and masters,\nrequire certain acts of respect from their subjects, and as we know Our\nLord is present on the altar, the Church requires definite acts of\nreverence and respect at the services held in His honor and in His\npresence.\n\nQ. 952. Are there other reasons for the use of ceremonies?\nA. There are other reasons for the use of ceremonies: (1) God commanded\nceremonies to be used in the old law, and (2) Our Blessed Lord Himself\nmade use of ceremonies in performing some of His miracles.\n\nQ. 953. How are the persons who take part in a Solemn Mass or Vespers\nnamed?\nA. The persons who take part in a Solemn Mass or Vespers are named as\nfollows: The priest who says or celebrates the Mass is called the\ncelebrant; those who assist him as deacon and sub-deacon are called the\nministers; those who serve are called acolytes, and the one who directs\nthe ceremonies is called the master of ceremonies. If the celebrant be a\nbishop, the Mass or Vespers is called Pontifical Mass or Pontifical\nVespers.\n\nQ. 954. What is Vespers?\nA. Vespers is a portion of the divine office or daily prayer of the\nChurch. It is sung in Churches generally on Sunday afternoon or evening,\nand is usually followed by Benediction of the Blessed Sacrament.\n\nQ. 955. Can one satisfy for neglecting Mass on Sunday by hearing Vespers\non the same day?\nA. One cannot satisfy for neglecting Mass on Sunday by hearing Vespers\non the same day, because there is no law of the Church obliging us under\npain of sin to attend Vespers, while there is a law obliging us under\npain of mortal sin to hear Mass.\n\n\n\nLESSON TWENTY-FIFTH.\nON EXTREME UNCTION AND HOLY ORDERS.\n\n\nQ. 956. {271} What is the Sacrament of Extreme Unction?\nA. Extreme Unction is the Sacrament which, through the anointing and\nprayer of the priest, gives health and strength to the soul, and\nsometimes to the body, when we are in danger of death from sickness.\n\nQ. 957. Why is this Sacrament called Extreme Unction?\nA. Extreme means last, and Unction means an anointing or rubbing with\noil, and because Catholics are anointed with oil at Baptism,\nConfirmation and Holy Orders, the last Sacrament in, which oil is used\nis called Extreme Unction, or the last Unction or anointing.\n\nQ. 958. Is this Sacrament called Extreme Unction if the person recovers\nafter receiving it?\nA. This Sacrament is always called Extreme Unction, even if it must be\ngiven several times to the same person, for Extreme Unction is the\nproper name of the Sacrament, and it may be given as often as a person\nrecovering from one attack of sickness is in danger of death by another.\nIn a lingering illness it may be repeated after a month or six weeks, if\nthe person slightly recovers and again relapses into a dangerous\ncondition.\n\nQ. 959. To whom may Extreme Unction be given?\nA. Extreme Unction may be given to all Christians dangerously ill, who\nhave ever been capable of committing sin after baptism and who have the\nright dispositions for the Sacrament. Hence it is never given to\nchildren who have not reached the use of reason, nor to persons who have\nalways been insane.\n\nQ. 960. What are the right dispositions for Extreme Unction?\nA. The right dispositions for Extreme Unction are: (1) Resignation to\nthe Will of God with regard to our recovery; (2) A state of grace or at\nleast contrition for sins committed, and (3) A general intention or\ndesire to receive the Sacrament. This Sacrament is never given to\nheretics in danger of death, because they cannot be supposed to have the\nintention necessary for receiving it, nor the desire to make use of the\nSacrament of Penance in putting themselves in a state of grace.\n\nQ. 961. When and by whom was Extreme Unction instituted?\nA. Extreme Unction was instituted at the time of the apostles, for James\nthe Apostle exhorts the sick to receive it. It was instituted by Our\nLord Himself--though we do not know at what particular time--for He\nalone can make a visible act a means of grace, and the apostles and\ntheir successors could never have believed Extreme Unction a Sacrament\nand used it as such unless they had Our Lord's authority for so doing.\n\nQ. 962. {272} When should we receive Extreme Unction?\nA. We should receive Extreme Unction when we are in danger of death from\nsickness, or from a wound or accident.\n\nQ. 963. What parts of the body are anointed in Extreme Unction?\nA. The parts of the body anointed in Extreme Unction are: The eyes, the\nears, the nose or nostrils, the lips, the hands and the feet, because\nthese represent our senses of sight, hearing, smell, taste and touch,\nwhich are the means through which we have committed most of our sins.\n\nQ. 964. What things should be prepared in the sick-room when the priest\nis coming to give the last Sacraments?\nA. When the priest is coming to give the last Sacraments, the following\nthings should be prepared: A table covered with a white cloth; a\ncrucifix; two lighted candles in candlesticks; holy water in a small\nvessel, with a small piece of palm for a sprinkler; a glass of clean\nwater; a tablespoon and a napkin or cloth, to be placed under the chin\nof the one receiving the Viaticum. Besides these, if Extreme Unction\nalso is to be given, there should be some cotton and a small piece of\nbread or lemon to purify the priest's fingers.\n\nQ. 965. What seems most proper with regard to the things necessary for\nthe last Sacraments?\nA. It seems most proper that the things necessary for the last\nSacraments should be carefully kept in every Catholic family, and should\nnever, if possible, be used for any other purpose.\n\nQ. 966. What else is to be observed about the preparation for the\nadministration of the last Sacraments?\nA. The further preparation for the administration of the last Sacraments\nrequires that out of respect for the Sacraments, and in particular for\nthe presence of Our Lord, everything about the sick-room, the sick\nperson and even the attendants, should be made as neat and clean as\npossible. Especially should the face, hands and feet of the one to be\nanointed be thoroughly clean.\n\nQ. 967. {273} Should we wait until we are in extreme danger before we\nreceive Extreme Unction?\nA. We should not wait until we are in extreme danger before we receive\nExtreme Unction, but if possible we should receive it whilst we have the\nuse of our senses.\n\nQ. 968. What should we do in case of serious illness if the sick person\nwill not consent or is afraid to receive the Sacraments, or, at least,\nwishes to put off their reception?\nA. In case of serious illness, if the sick person will not consent, or\nis afraid to receive the Sacraments, or, at least, wishes to put off\ntheir reception, we should send for the priest at once and let him do\nwhat he thinks best in the case, and thus we will free ourselves from\nthe responsibility of letting a Catholic die without the last\nSacraments.\n\nQ. 969. {274} Which are the effects of the Sacrament of Extreme Unction?\nA. The effects of Extreme Unction are: 1st, To comfort us in the pains\nof sickness and to strengthen us against temptations; 2d, To remit\nvenial sins and to cleanse our soul from the remains of sin; 3d, To\nrestore us to health, when God sees fit.\n\nQ. 970. Will Extreme Unction take away mortal sin if the dying person is\nno longer able to confess?\nA. Extreme Unction will take away mortal sin if the dying person is no\nlonger able to confess, provided he has the sorrow for his sins that\nwould be necessary for the worthy reception of the Sacrament of Penance.\n\nQ. 971. How do we know that this Sacrament, more than any other, was\ninstituted to benefit the body?\nA. We know that this Sacrament more than any other was instituted to\nbenefit the body (1) From the words of St. James exhorting us to receive\nit; (2) It is given when the soul is already purified by the graces of\nPenance and Holy Viaticum; (3) One of its chief objects is to restore us\nto health if it be for our spiritual good, as most of the prayers said\nin giving this Sacrament indicate.\n\nQ. 972. Since Extreme Unction may restore us to health, should we not be\nglad to receive it?\nA. Since Extreme Unction may restore us to health, we should be glad to\nreceive it, and we should not delay its reception till we are so near\ndeath that God could restore us only by a miracle. Again, this\nSacrament, like the others, gives sanctifying and sacramental grace,\nwhich we should be eager to obtain as soon as our sickness is sufficient\nto give us the privilege of receiving the last Sacraments.\n\nQ. 973. {275} What do you mean by the remains of sin?\nA. By the remains of sin I mean the inclination to evil and the weakness\nof the will which are the result of our sins, and which remain after our\nsins have been forgiven.\n\nQ. 974. {276} How should we receive the Sacrament of Extreme Unction?\nA. We should receive the Sacrament of Extreme Unction in the state of\ngrace, and with lively faith and resignation to the will of God.\n\nQ. 975. {277} Who is the minister of the Sacrament of Extreme Unction?\nA. The priest is the minister of the Sacrament of Extreme Unction.\n\nQ. 976. What is the final preparation we should make for the reception\nof the last Sacraments?\nA. The final preparation we should make for the reception of the last\nSacraments consists in an earnest effort to be resigned to God's Holy\nWill, to excite ourselves to true sorrow for our sins, to profit by the\ngraces given us, to keep worldly thoughts from the mind, and to dispose\nourselves as best we can for the worthy reception of the Sacraments and\nthe blessings of a good death.\n\nQ. 977. At what time should persons dangerously ill attend to the final\narrangement of their temporal or worldly affairs?\nA. Persons dangerously ill should attend to the final arrangement of\ntheir temporal or worldly affairs at the very beginning of their\nillness, that these things may not distract them at the hour of death,\nand that they may give the last hours of their life entirely to the care\nof their soul.\n\nQ. 978. {278} What is the Sacrament of Holy Orders?\nA. Holy Orders is a Sacrament by which bishops, priests, and other\nministers of the Church are ordained and receive the power and grace to\nperform their sacred duties.\n\nQ. 979. Besides bishops and priests, who are the other ministers of the\nChurch?\nA. Besides bishops and priests, the other ministers of the Church are\ndeacons and sub-deacons, who, while preparing for the priesthood, have\nreceived some of the Holy Orders, but who have not been ordained to the\nfull powers of the priest.\n\nQ. 980. Why is this Sacrament called Holy Orders?\nA. This Sacrament is called Holy Orders because it is conferred by seven\ndifferent grades or steps following one another in fixed order by which\nthe sacred powers of the priesthood are gradually given to the one\nadmitted to that holy state.\n\nQ. 981. What are the grades by which one ascends to the priesthood?\nA. The grades by which one ascends to the priesthood are (1) Tonsure, or\nthe clipping of the hair by the bishop, by which the candidate for\npriesthood dedicates himself to the service of the altar; (2) The four\nminor orders, Porter, Reader, Exorcist, and Acolyte, by which he is\npermitted to perform certain duties that laymen should not perform; (3)\nSub-deaconship, by which he takes upon himself the obligation of leading\na life of perpetual chastity and of saying daily the divine office; (4)\nDeaconship, by which he receives power to preach, baptize, and give Holy\nCommunion. The next step, priesthood, gives him power to offer the Holy\nSacrifice of the Mass and forgive sins. These orders are not all given\nat once, but at times fixed by the laws of the Church.\n\nQ. 982. Are not the different orders separate Sacraments?\nA. These different orders are not separate Sacraments. Taken all\ntogether, some are a preparation for the Sacrament and the rest are but\nthe one Sacrament of Holy Orders; as the roots, trunk and branches form\nbut one tree.\n\nQ. 983. What name is given to sub-deaconship, deaconship and priesthood?\nA. Sub-deaconship, deaconship and priesthood are called major or greater\norders, because those who receive them are bound for life to the service\nof the altar and they cannot return to the service of the world to live\nas ordinary laymen.\n\nQ. 984. What double power does the Church possess and confer on her\npastors?\nA. The Church possesses and confers on her pastor, the power of orders\nand the power of jurisdiction; that is, the power to administer the\nSacraments and sanctify the faithful, and the power to teach and make\nlaws that direct the faithful to their spiritual good. A bishop has the\nfull power of orders and the Pope alone has the full power of\njurisdiction.\n\nQ. 985. How do the pastors of the Church rank according to authority?\nA. The pastors of the Church rank according to authority as follows: (1)\nPriests, who govern parishes or congregations in the name of their\nbishop; (2) Bishops, who rule over a number of parishes or a diocese;\n(3) Archbishops, who have authority over a number of dioceses or a\nprovince; (4) Primates, who have authority over the ecclesiastical or\nChurch provinces of a nation; (5) Patriarchs, who have authority over a\nwhole country; and last and highest, the Pope, who rules the Church\nthroughout the world.\n\nQ. 986. How do the prelates or higher officers of the Church rank in\ndignity?\nA. The prelates or higher officers of the Church rank in dignity as they\nrank in authority, except that in dignity Cardinals are next to the\nPope, and Vicars Apostolic, Monsignori, and others having titles follow\nbishops. Papal delegates and those specially appointed by the Pope rank\naccording to the powers he has given them.\n\nQ. 987. Who are Cardinals, what are their duties and how are they\ndivided?\nA. Cardinals are the members of the Supreme Council or Senate of the\nChurch. Their duties are to advise and aid the Pope in the government of\nthe Church, and to elect a new Pope when the reigning Pope dies. They\nare divided into committees called sacred congregations, each having,\nits special work to perform. All these congregations taken together are\ncalled the Sacred College of Cardinals, of which the whole number is\nseventy.\n\nQ. 988. Who is a Monsignor?\nA. A Monsignor is a worthy priest upon whom the Pope confers this title\nas a mark of esteem. It gives certain privileges and the right to wear\npurple like a bishop.\n\nQ. 989. Who is a Vicar-General?\nA. A Vicar-General is one who is appointed by the bishop to aid him in\nthe government of his diocese. He shares the bishop's power and in the\nbishop's absence he acts for the bishop and with his authority.\n\nQ. 990. Who is an Abbot?\nA. An Abbot is one who exercises over a religious community of men\nauthority similar in many things to that exercised by a bishop over his\ndiocese. He has also certain privileges usually granted to bishops.\n\nQ. 991. What is the pallium?\nA. The pallium is a white woolen vestment worn by the Pope and sent by\nhim to patriarchs, primates and archbishops. It is the symbol of the\nfullness of pastoral power, and reminds the wearer of the Good Shepherd,\nwhose example he must follow.\n\nQ. 992. {279} What is necessary to receive Holy Orders worthily?\nA. To receive Holy Orders worthily it is necessary to be in the state of\ngrace, to have the necessary knowledge and a divine call to this sacred\noffice.\n\nQ. 993. What name is given to this divine call and how can we discover\nthis call?\nA. This divine call is named a vocation to the priestly or religious\nlife. We can discover it in our constant inclination to such a life from\nthe pure and holy motive of serving God better in it, together with our\nfitness for it, or, at least, our ability to prepare for it, also in our\ntrue piety and mastery over our sinful passions and unlawful desires.\n\nQ. 994. How should we finally determine our vocation?\nA. We should finally determine our vocation: (1) By leading a holy life\nthat we may be more worthy of it; (2) By praying to the Holy Ghost for\nlight on the subject; (3) By seeking the advice of holy and prudent\npersons and above all of our confessor.\n\nQ. 995. What should parents and guardians bear in mind with regard to\ntheir children's vocations?\nA. Parents and guardians should bear in mind with regard to their\nchildren's vocations: (1) That it is their duty to aid their children to\ndiscover their vocation; (2) That it is sinful for them to resist the\nWill of God by endeavoring to turn their children from their true\nvocation or to prevent them from following it by placing obstacles in\ntheir way, and, worst of all, to urge them to enter a state of life to\nwhich they have not been divinely called; (3) That in giving their\nadvice they should be guided only by the future good and happiness of\ntheir children and not by any selfish or worldly motive which may lead\nto the loss of souls.\n\nQ. 996. {280} How should Christians look upon the priests of the Church?\nA. Christians should look upon the priests of the Church as the\nmessengers of God and the dispensers of His mysteries.\n\nQ. 997. How do we know that the priests of the Church are the messengers\nof God?\nA. We know that the priests of the Church are the messengers of God,\nbecause Christ said to His apostles, and through them to their\nsuccessors: \"As the Father hath sent Me, I also send you\"; that is to\nsay, to preach the true religion, to administer the Sacraments, to offer\nSacrifice, and to do all manner of good for the salvation of souls.\n\nQ. 998. When did the priests of the Church receive this threefold power\nto preach, to forgive sins and to consecrate bread and wine?\nA. The priests of the Church received this three-fold power to preach,\nto forgive sins and to consecrate bread and wine, when Christ said to\nthem, through the apostles: \"Go teach all nations\"; \"Whose sins you\nshall forgive they are forgiven,\" and \"Do this for a commemoration of\nMe.\"\n\nQ. 999. Why should we show great respect to the priests and bishops of\nthe Church?\nA. We should show great respect to the priests and bishops of the\nChurch: (1) Because they are the representatives of Christ upon earth,\nand (2) Because they administer the Sacraments without which we cannot\nbe saved. Therefore, we should be most careful in what we do, say or\nthink concerning God's ministers. To show our respect in proportion to\ntheir dignity, we address the priest as Reverend, the bishop as Right\nReverend, the archbishop as Most Reverend, and the Pope as Holy Father.\n\nQ. 1000. Should we do more than merely respect the ministers of God?\nA. We should do more than merely respect the ministers of God. We should\nearnestly and frequently pray for them, that they may be enabled to\nperform the difficult and important duties of their holy state in a\nmanner pleasing to God.\n\nQ. 1001. {281} Who can confer the Sacrament of Holy Orders?\nA. Bishops can confer the Sacrament of Holy Orders.\n\nQ. 1002. How do we know that there is a true priesthood in the Church?\nA. We know that there is a true priesthood in the Church: (1) Because in\nthe Jewish religion, which was only a figure of the Christian religion,\nthere was a true priesthood established by God; (2) Because Christ\nconferred on His apostles and not on all the faithful the power to offer\nSacrifice, distribute the Holy Eucharist and forgive sins.\n\nQ. 1003. But is there need of a special Sacrament of Holy Orders to\nconfer these powers?\nA. There is need of a special Sacrament of Holy Orders to confer these\npowers: (1) Because the priesthood which is to continue the work of the\napostles must be visible in the Church, and it must therefore be\nconferred by some visible ceremony or outward sign; (2) because this\noutward sign called Holy Orders gives not only power but grace and was\ninstituted by Christ, Holy Orders must be a Sacrament.\n\nQ. 1004. Can bishops, priests and other ministers of the Church always\nexercise the power they have received in Holy Orders?\nA. Bishops, priests and other ministers of the Church cannot exercise\nthe power they have received in Holy Orders unless authorized and sent\nto do so by their lawful superiors. The power can never be taken from\nthem, but the right to use it may be withdrawn for causes laid down in\nthe laws of the Church, or for reasons that seem good to those in\nauthority over them. Any use of sacred power without authority is\nsinful, and all who take part in such ceremonies are guilty of sin.\n\n\n\nLESSON TWENTY-SIXTH.\nON MATRIMONY.\n\n\nQ. 1005. {282} What is the Sacrament of Matrimony?\nA. The Sacrament of Matrimony is the Sacrament which unites a Christian\nman and woman in lawful marriage.\n\nQ. 1006. When are persons lawfully married?\nA. Persons are lawfully married when they comply with all the laws of\nGod and of the Church relating to marriage. To marry unlawfully is a\nmortal sin, and it deprives the souls of the grace of the Sacrament.\n\nQ. 1007. When was marriage first instituted?\nA. Marriage was first instituted in the Garden of Eden, when God created\nAdam and Eve and made them husband and wife, but it was not then a\nSacrament, for their union did not confer any special grace.\n\nQ. 1008. When was the contract of marriage raised to the dignity of a\nSacrament?\nA. The exact time at which the contract of marriages was raised to the\ndignity of a Sacrament is not known, but the fact that it was thus\nraised is certain from passages in the New Testament and from the\nconstant teaching of the Church ever since the time of the apostles. Our\nLord did not merely add grace to the contract, but He made the very\ncontract a Sacrament, so that Christians cannot make this contract\nwithout receiving the Sacrament.\n\nQ. 1009. What is the outward sign in the Sacrament of Matrimony, and in\nwhat does the whole essence of the marriage contract consist?\nA. The outward sign in the Sacrament of matrimony is the mutual consent\nof the persons, expressed by words or signs in accordance with the laws\nof the Church. The whole essence of the marriage contract consists in\nthe surrender by the persons of their bodies to each other and in\ndeclaring by word or sign that they make this surrender and take each\nother for husband and wife now and for life.\n\nQ. 1010. What are the chief ends of the Sacrament of Matrimony?\nA. The chief ends of the Sacrament of matrimony are: (1) To enable the\nhusband and wife to aid each other in securing the salvation of their\nsouls; (2) To propagate or keep up the existence of the human race by\nbringing children into the world to serve God; (3) To prevent sins\nagainst the holy virtue of purity by faithfully obeying the laws of the\nmarriage state.\n\nQ. 1011. {283} Can a Christian man and woman be united in lawful\nmarriage in any other way than by the Sacrament of Matrimony?\nA. A Christian man and woman cannot be united in lawful marriage in any\nother way than by the Sacrament of Matrimony, because Christ raised\nmarriage to the dignity of a sacrament.\n\nQ. 1012. Were, then, all marriages before the coming of Christ unlawful\nand invalid?\nA. All marriages before the coming of Christ were not unlawful and\ninvalid. They were both lawful and valid when the persons contracting\nthem followed the dictates of their conscience and the laws of God as\nthey knew them; but such marriages were only contracts. Through their\nevil inclinations many forgot or neglected the true character of\nmarriage till Our Lord restored it to its former unity and purity.\n\nQ. 1013. What do we mean by impediments to marriage?\nA. By impediments to marriage we mean certain restrictions, imposed by\nthe law of God or of the Church, that render the marriage invalid or\nunlawful when they are violated in entering into it. These restrictions\nregard age, health, relationship, intention, religion and other matters\naffecting the good of the Sacrament.\n\nQ. 1014. Can the Church dispense from or remove these impediments to\nmarriage?\nA. The Church can dispense from or remove the impediments to marriage\nthat arise from its own laws; but it cannot dispense from impediments\nthat arise from the laws of God and nature. Every lawmaker can change or\nexcuse from the laws made by himself or his equals, but he cannot, of\nhis own authority, change or excuse from laws made by a higher power.\n\nQ. 1015. What is required that the Church may grant, when it is able,\ndispensations from the impediments to marriage or from other laws?\nA. That the Church may grant dispensations from the impediments to\nmarriage or from other laws, there must be a good and urgent reason for\ngranting such dispensations. The Church does not grant dispensations\nwithout cause and merely to satisfy the wishes of those who ask for\nthem.\n\nQ. 1016. Why does the Church sometimes require the persons to whom\ndispensations are granted to pay a tax or fee for the privilege?\nA. The Church sometimes requires the persons to whom dispensations are\ngranted to pay a tax or fee for the privilege: (1) That persons on\naccount of this tax be restrained from asking for dispensations and may\ncomply with the general laws; (2) That the Church may not have to bear\nthe expense of supporting an office for granting privileges to a few.\n\nQ. 1017. What should persons who are about to get married do?\nA. Persons who are about to get married should give their pastor timely\nnotice of their intention, make known to him privately whatever they\nsuspect might be an impediment to the marriage, and make sure of all\narrangements before inviting their friends.\n\nQ. 1018. What timely notice of marriage should be given to the priest,\nand why?\nA. At least three weeks notice of marriage should be given to the\npriest, because, according to the laws of the Church, the names of the\npersons about to get married must be announced and their intended\nmarriage published at the principal Mass in their parish for three\nsuccessive Sundays.\n\nQ. 1019. Why are the banns of matrimony published in the Church?\nA. The banns of matrimony are published in the Church that any person\nwho might know of any impediment to the marriage may have an opportunity\nto declare it privately to the priest before the marriage takes place\nand thus prevent an invalid or unlawful marriage. Persons who know of\nsuch impediments and fail to declare them in due time are guilty of sin.\n\nQ. 1020. What things in particular should persons arranging for their\nmarriage make known to the priest?\nA. Persons arranging for their marriage should make known to the priest\nwhether both are Christians and Catholics; whether either has been\nsolemnly engaged to another person; whether they have ever made any vow\nto God with regard to chastity or the like; whether they are related and\nin what degree; whether either was ever married to any member of the\nother's family and whether either was ever godparent in baptism for the\nother.\n\nQ. 1021. What else must they make known?\nA. They must also make known whether either was married before and what\nproof can be given of the death of the former husband or wife; whether\nthey really intend to get married, and do so of their own will; whether\nthey are of lawful age; whether they are sound in body or suffering from\nany deformity that might prevent their marriage, and lastly, whether\nthey live in the parish in which they ask to be married, and if so, how\nlong they have lived in it.\n\nQ. 1022. What is particularly necessary that persons may do their duty\nin the marriage state?\nA. That persons may do their duty in the marriage state, it is\nparticularly necessary that they should be well instructed, before\nentering it, in the truths and duties of their religion for how will\nthey teach their children these things if they are ignorant of them\nthemselves?\n\nQ. 1023. {284} Can the bond of Christian marriage be dissolved by any\nhuman power?\nA. The bond of Christian marriage cannot be dissolved by any human\npower.\n\nQ. 1024. Does not a divorce granted by courts of justice break the bond\nof marriage?\nA. Divorce granted by courts of justice or by any human power does not\nbreak the bond of marriage, and one who makes use of such a divorce to\nmarry again while the former husband or wife lives commits a sacrilege\nand lives in the sin of adultery. A civil divorce may give a sufficient\nreason for the persons to live apart and it may determine their rights\nwith regard to support, the control of the children and other temporal\nthings, but it has no effect whatever upon the bond and spiritual nature\nof the Sacrament.\n\nQ. 1025. Does not the Church sometimes allow husband and wife to\nseparate and live apart?\nA. The Church sometimes, for very good reasons, does allow husband and\nwife to separate and live apart; but that is not dissolving the bond of\nmarriage, or divorce as it is called, for though separated they are\nstill husband and wife, and neither can marry again till the other dies.\n\nQ. 1026. Has not the Church sometimes allowed Catholics once married to\nseparate and marry again?\nA. The Church has never allowed Catholics once really married to\nseparate and marry again, but it has sometimes declared persons\napparently married free to marry again, because their first marriage was\nnull; that is, no marriage on account of some impediment not discovered\ntill after the ceremony.\n\nQ. 1027. What evils follow divorce so commonly claimed by those outside\nthe true Church and granted by civil authority?\nA. The evils that follow divorce so commonly claimed by those outside\nthe true Church and granted by civil authority are very many; but\nchiefly (1) A disregard for the sacred character of the Sacrament and\nfor the spiritual welfare of the children; (2) The loss of the true idea\nof home and family followed by bad morals and sinful living.\n\nQ. 1028. {285} Which are the effects of the Sacrament of Matrimony?\nA. The effects of the Sacrament of Matrimony are 1st, To sanctify the\nlove of husband and wife; 2nd, To give them grace to bear with each\nother's weaknesses; 3d, To enable them to bring up their children in the\nfear and love of God.\n\nQ. 1029. What do we mean by bearing with each other's weaknesses?\nA. By bearing with each other's weaknesses we mean that the husband and\nwife must be patient with each other's faults, bad habits or\ndispositions, pardon them easily, and aid each other in overcoming them.\n\nQ. 1030. How are parents specially fitted to bring up their children in\nthe fear and love of God?\nA. Parents are specially fitted to bring up their children in the fear\nand love of God (1) By the special grace they receive to advise and\ndirect their children and to warn them against evil; (2) By the\nexperience they have acquired in passing through life from childhood to\nthe position of parents. Children should, therefore, conscientiously\nseek and accept the direction of good parents.\n\nQ. 1031. {286} To receive the Sacrament of Matrimony worthily is it\nnecessary to be in the state of grace?\nA. To receive the Sacrament of Matrimony worthily it is necessary to be\nin the state of grace, and it is necessary also to comply with the laws\nof the Church.\n\nQ. 1032. With what laws of the Church are we bound to comply in\nreceiving the Sacrament of Matrimony?\nA. In receiving the Sacrament of matrimony we are bound to comply with\nwhatever laws of the Church concern Matrimony; such as laws forbidding\nsolemn marriage in Lent and Advent; or marriage with relatives or with\npersons of a different religion, and in general all laws that refer to\nany impediment to marriage.\n\nQ. 1033. In how many ways may persons be related?\nA. Persons may be related in four ways. When they are related by blood\ntheir relationship is called consanguinity; when they are related by\nmarriage it is called affinity; when they are related by being\ngod-parents in Baptism or Confirmation, it is called spiritual affinity;\nwhen they are related by adoption, it is called legal affinity.\n\nQ. 1034. {287} Who has the right to make laws concerning the Sacrament\nof marriage?\nA. The Church alone has the right to make laws concerning the Sacrament\nof marriage, though the state also has the right to make laws concerning\nthe civil effects of the marriage contract.\n\nQ. 1035. What do we mean by laws concerning the civil effects of the\nmarriage contract?\nA. By laws concerning the civil effects of the marriage contract we mean\nlaws with regard to the property or debts of the husband and wife, the\ninheritance of their children, or whatever pertains to their temporal\naffairs. All persons are bound to obey the laws of their country when\nthese laws are not opposed to the laws of God.\n\nQ. 1036. {288} Does the Church forbid the marriage of Catholics with\npersons who have a different religion or no religion at all?\nA. The Church does forbid the marriage of Catholics with persons who\nhave a different religion or no religion at all.\n\nQ. 1037. {289} Why does the Church forbid the marriage of Catholics with\npersons who have a different religion or no religion at all?\nA. The Church forbids the marriage of Catholics with persons who have a\ndifferent religion, or no religion at all, because such marriages\ngenerally lead to indifference, loss of faith, and to the neglect of the\nreligious education of the children.\n\nQ. 1038. What are the marriages of Catholics with persons of a different\nreligion called, and when does the Church permit them by dispensation?\nA. The marriages of Catholics with persons of a different religion are\ncalled mixed marriages. The Church permits them by dispensation only\nunder certain conditions and for urgent reasons; chiefly to prevent a\ngreater evil.\n\nQ. 1039. What are the conditions upon which the Church will permit a\nCatholic to marry one who is not a Catholic?\nA. The conditions upon which the Church will permit a Catholic to marry\none who is not a Catholic are: (1) That the Catholic be allowed the free\nexercise of his or her religion; (2) that the Catholic shall try by\nteaching and good example to lead the one who is not a Catholic to\nembrace the true faith; (3) that all the children born of the marriage\nshall be brought up in the Catholic religion. The marriage ceremony must\nnot be repeated before a heretical minister. Without these promises, the\nChurch will not consent to a mixed marriage, and if the Church does not\nconsent the marriage is unlawful.\n\nQ. 1040. What penalty does the Church impose on Catholics who marry\nbefore a Protestant minister?\nA. Catholics who marry before a Protestant minister incur\nexcommunication; that is, a censure of the Church or spiritual penalty\nwhich prevents them from receiving the Sacrament of Penance till the\npriest who hears their confession gets special faculties or permission\nfrom the bishop; because by such a marriage they make profession of a\nfalse religion in acknowledging as a priest one who has neither sacred\npower nor authority.\n\nQ. 1041. How does the Church show its displeasure at mixed marriages?\nA. The Church shows its displeasure at mixed marriages by the coldness\nwith which it sanctions them, prohibiting all religious ceremony at them\nby forbidding the priest to use any sacred vestments, holy water or\nblessing of the ring at such marriages; by prohibiting them also from\ntaking place in the Church or even in the sacristy. On the other hand,\nthe Church shows its joy and approval at a true Catholic marriage by the\nNuptial Mass and solemn ceremonies.\n\nQ. 1042. Why should Catholics avoid mixed marriages?\nA. Catholics should avoid mixed marriages (1) Because they are\ndispleasing to the Church and cannot bring with them the full measure of\nGod's grace and blessing; (2) because the children should have the good\nexample of both parents in the practice of their religion; (3) because\nsuch marriages give rise to frequent disputes on religious questions\nbetween husband and wife and between their relatives; (4) because the\none not a Catholic, disregarding the sacred character of the Sacrament,\nmay claim a divorce and marry again, leaving the Catholic married and\nabandoned.\n\nQ. 1043. Does the Church seek to make converts by its laws concerning\nmixed marriages?\nA. The Church does not seek to make converts by its laws concerning\nmixed marriages, but seeks only to keep its children from losing their\nfaith and becoming perverts by constant company with persons not\nCatholics. The Church does not wish persons to become Catholics merely\nfor the sake of marrying Catholics. Such conversions are, as a rule, not\nsincere, do no good, but rather make such converts hypocrites and guilty\nof greater sins, especially sins of sacrilege.\n\nQ. 1044. {290} Why do many marriages prove unhappy?\nA. Many marriages prove unhappy because they are entered into hastily\nand without worthy motives.\n\nQ. 1045. When are marriages entered into hastily?\nA. Marriages are entered into hastily when persons do not sufficiently\nconsider and investigate the character, habits and dispositions of the\none they intend to marry. It is wise to look for lasting qualities and\nsolid virtues in a life-long companion and not to be carried away with\ncharacteristics that please only for a time.\n\nQ. 1046. When are motives for marriage worthy?\nA. Motives for marriage are worthy when persons enter it for the sake of\ndoing God's will and fulfilling the end for which He instituted the\nSacrament. Whatever is opposed to the true object of the Sacrament and\nthe sanctification of the husband and wife must be an unworthy motive.\n\nQ. 1047. {291} How should Christians prepare for a holy and happy\nmarriage?\nA. Christians should prepare for a holy and happy marriage by receiving\nthe Sacraments of Penance and Holy Eucharist; by begging God to grant\nthem a pure intention and to direct their choice; and by seeking the\nadvice of their parents and the blessing of their pastors.\n\nQ. 1048. How may parents be guilty of great injustice to their children\nin case of marriage?\nA. Parents may be guilty of great injustice to their children in case of\nmarriage by seeking the gratification of their own aims and desires,\nrather than the good of their children, and thus for selfish and\nunreasonable motives forcing their children to marry persons they\ndislike or preventing them from marrying the persons chosen by the\ndictates of their conscience, or compelling them to marry when they have\nno vocation for such a life or no true knowledge of its obligations.\n\nQ. 1049. May persons receive the Sacrament of Matrimony more than once?\nA. Persons may receive the sacrament of Matrimony more than once,\nprovided they are certain of the death of the former husband or wife and\ncomply with the laws of the Church.\n\nQ. 1050. Where and at what time of the day should Catholics be married?\nA. Catholics should be married before the altar in the Church. They\nshould be married in the morning, and with a Nuptial Mass if possible.\n\nQ. 1051. What must never be forgotten by those who attend a marriage\nceremony in the Church?\nA. They who attend a marriage ceremony in the Church must never forget\nthe presence of the Blessed Sacrament, and that all laughing, talking,\nor irreverence is forbidden then as at other times. Women must never\nenter into the presence of the Blessed Sacrament with uncovered heads,\nand their dress must be in keeping with the strict modesty that Our\nLord's presence demands, no matter what worldly vanity or social manners\nmay require.\n\n\n\nLESSON TWENTY-SEVENTH.\nON THE SACRAMENTALS.\n\n\nQ. 1052. {292} What is a sacramental?\nA. A sacramental is anything set apart or blessed by the Church to\nexcite good thoughts and to increase devotion, and through these\nmovements of the heart to remit venial sin.\n\nQ. 1053. How do the Sacramentals excite good thoughts and increase\ndevotion?\nA. The Sacramentals excite good thoughts by recalling to our minds some\nspecial reason for doing good and avoiding evil; especially by reminding\nus of some holy person, event or thing through which blessings have come\nto us. They increase devotion by fixing our minds on particular virtues\nand by helping us to understand and desire them.\n\nQ. 1054. Do the Sacramentals of themselves remit venial sins?\nA. The Sacramentals of themselves do not remit venial sins, but they\nmove us to truer devotion, to greater love for God and greater sorrow\nfor our sins, and this devotion, love and sorrow bring us grace, and the\ngrace remits venial sins.\n\nQ. 1055. Why does the Church use Sacramentals?\nA. The Church uses Sacramentals to teach the faithful of every class the\ntruths of religion, which they may learn as well by their sight as by\ntheir hearing; for God wishes us to learn His laws by every possible\nmeans, by every power of soul and body.\n\nQ. 1056. Show by an example how Sacramentals aid the ignorant in\nlearning the truths of faith.\nA. Sacramentals aid the ignorant in learning the truths of faith as\nchildren learn from pictures before they are able to read. Thus one who\ncannot read the account of Our Lord's passion may learn it from the\nStations of the Cross, and one who kneels before a crucifix and looks on\nthe bleeding head, pierced hands and wounded side, is better able to\nunderstand Christ's sufferings than one without a crucifix before him.\n\nQ. 1057. What are the Stations or Way of the Cross?\nA. The Stations or Way of the Cross is a devotion instituted by the\nChurch to aid us in meditating on Christ's passion and death. Fourteen\ncrosses or stations, each with a picture of some scene in the passion,\nare arranged at distances apart. By passing from one station to another\nand praying before each while we meditate upon the scene it represents,\nwe make the Way of the Cross in memory of Christ's painful journey\nduring His passion, and we gain the indulgence granted for this pious\nexercise.\n\nQ. 1058. Are prayers and ceremonies of the Church also Sacramentals?\nA. Prayers and ceremonies of the Church are also Sacramentals because\nthey excite good thoughts and increase devotion. Whatever the Church\ndedicates to a pious use or devotes to the worship of God may be called\na Sacramental.\n\nQ. 1059. On what ground does the Church make use of ceremonies?\nA. The Church makes use of ceremonies (1) After the example of the Old\nLaw, in which God described and commanded ceremonies; (2) after the\nexample of Our Lord, who rubbed clay on the eyes of the blind to whom He\nwished to restore sight, though He might have performed the miracle\nwithout any external act; (3) on the authority of the Church itself, to\nwhom Christ gave power to do whatever was necessary for the instruction\nof all men; (4) to add solemnity to religious acts.\n\nQ. 1060. How may persons sin in using Sacramentals?\nA. Persons may sin in using Sacramentals by using them in a way or for a\npurpose prohibited by the Church; also by believing that the use of\nSacramentals will save us in spite of our sinful lives. We must remember\nthat Sacramentals can aid us only through the blessing the Church gives\nthem and through the good dispositions they excite in us. They have,\ntherefore, no power in themselves, and to put too much confidence in\ntheir use leads to superstition.\n\nQ. 1061. {293} What is the difference between the Sacraments and the\nsacramentals?\nA. The difference between the Sacraments and the sacramentals is: 1st.\nThe Sacraments were instituted by Jesus Christ and the sacramentals were\ninstituted by the Church; 2d. The Sacraments give grace of themselves\nwhen we place no obstacle in the way; the sacramentals excite in us\npious dispositions, by means of which we may obtain grace.\n\nQ. 1062. May the Church increase or diminish the number of Sacraments\nand Sacramentals?\nA. The Church can never increase nor diminish the number of Sacraments,\nfor as Christ Himself instituted them, He alone has power to change\ntheir number; but the Church may increase or diminish the number of the\nSacramentals as the devotion of its people or the circumstances of the\ntime and place require, for since the Church instituted them they must\ndepend entirely upon its laws.\n\nQ. 1063. {294} Which is the chief sacramental used in the Church?\nA. The chief sacramental used in the Church is the sign of the cross.\n\nQ. 1064. {295} How do we make the sign of the cross?\nA. We make the sign of the cross by putting the right hand to the\nforehead, then on the breast, and then to the left and right shoulders,\nsaying, \"In the name of the Father, and of the Son, and of the Holy\nGhost, Amen.\"\n\nQ. 1065. What is a common fault with many in blessing themselves?\nA. A common fault with many in blessing themselves is to make a hurried\nmotion with the hand which is in no way a sign of the cross. They\nperform this act of devotion without thought or intention, forgetting\nthat the Church grants an indulgence to all who bless themselves\nproperly while they have sorrow for their sins.\n\nQ. 1066. {296} Why do we make the sign of the cross?\nA. We make the sign of the cross to show that we are Christians and to\nprofess our belief in the chief mysteries of our religion.\n\nQ. 1067. {297} How is the sign of the cross a profession of faith in the\nchief mysteries of our religion?\nA. The sign of the cross is a profession of faith in the chief mysteries\nof our religion because it expresses the mysteries of the Unity and\nTrinity of God and of the Incarnation and death of our Lord.\n\nQ. 1068. {298} How does the sign of the cross express the mystery of the\nUnity and Trinity of God?\nA. The words, \"In the name,\" express the Unity of God; the words that\nfollow, \"of the Father, and of the Son, and of the Holy Ghost,\" express\nthe mystery of the Trinity.\n\nQ. 1069. {299} How does the sign of the cross express the mystery of the\nIncarnation and death of our Lord?\nA. The sign of the cross expresses the mystery of the Incarnation by\nreminding us that the Son of God, having become man, suffered death on\nthe cross.\n\nQ. 1070. {300} What other sacramental is in very frequent use?\nA. Another sacramental in very frequent use is holy water.\n\nQ. 1071. {301} What is holy water?\nA. Holy water is water blessed by the priest with solemn prayer to beg\nGod's blessing on those who use it, and protection from the powers of\ndarkness.\n\nQ. 1072. How does the water blessed on Holy Saturday, or Easter Water,\nas it is called, differ from the holy water blessed at other times?\nA. The water blessed on Holy Saturday, or Easter Water, as it is called,\ndiffers from the holy water blessed at other times in this, that the\nEaster water is blessed with greater solemnity, the paschal candle,\nwhich represents Our Lord risen from the dead, having been dipped into\nit with a special prayer.\n\nQ. 1073. Is water ever blessed in honor of certain saints?\nA. Water is sometimes blessed in honor of certain saints and for special\npurposes. The form of prayer to be used in such blessings is found in\nthe Roman Ritual--the book containing prayers and ceremonies for the\nadministration of the Sacraments and of blessings authorized by the\nChurch.\n\nQ. 1074. {302} Are there other sacramentals besides the sign of the\ncross and holy water?\nA. Beside the sign of the cross and holy water there are many other\nsacramentals, such as blessed candles, ashes, palms, crucifixes, images\nof the Blessed Virgin and of the saints, rosaries, and scapulars.\n\nQ. 1075. When are candles blessed in the Church and why are they used?\nA. Candles are blessed in the Church on the feast of the Purification of\nthe Blessed Virgin--February 2nd. They are used chiefly to illuminate\nand ornament our altars, as a mark of reverence for the presence of Our\nLord and of joy at His coming.\n\nQ. 1076. What praiseworthy custom is now in use in many places?\nA. A praiseworthy custom now in use in many places is the offering by\nthe faithful on the feast of the Purification of candles for the use of\nthe altar during the year. It is pleasing to think we have candles\nburning in our name on the altar of God, and if the Jewish people yearly\nmade offerings to their temple, faithful Christians should not neglect\ntheir altars and churches where God Himself dwells.\n\nQ. 1077. When are ashes blessed in the Church and why are they used?\nA. Ashes are blessed in the Church on Ash Wednesday. They are used to\nkeep us in mind of our humble origin, and of how the body of Adam, our\nforefather, was formed out of the slime or clay of the earth; also to\nremind us of death, when our bodies will return to dust, and of the\nnecessity of doing penance for our sins. These ashes are obtained by\nburning the blessed palms of the previous year.\n\nQ. 1078. When are palms blessed and of what do they remind us?\nA. Palms are blessed on Palm Sunday. They remind us of Our Lord's\ntriumphal entry into Jerusalem, when the people, wishing to honor Him\nand make Him king, strewed palm branches and even their own garments in\nHis path, singing: Hosanna to the Son of David.\n\nQ. 1079. What is the difference between a cross and a crucifix?\nA. A cross has no figure on it and a crucifix has a figure of Our Lord.\nThe word crucifix means fixed or nailed to the cross.\n\nQ. 1080. What is the Rosary?\nA. The Rosary is a form of prayer in which we say a certain number of\nOur Fathers and Hail Marys, meditating or thinking for a short time\nbefore each decade; that is, before each Our Father and ten Hail Marys,\non some particular event in the life of Our Lord. These events are\ncalled mysteries of the Rosary. The string of beads on which these\nprayers are said is also called a Rosary. The ordinary beads are of five\ndecades, or one-third of the whole Rosary.\n\nQ. 1081. Who taught the use of the Rosary in its present form?\nA. St. Dominic taught the use of the Rosary in its present form. By it\nhe instructed his hearers in the chief truths of our holy religion and\nconverted many to the true faith.\n\nQ. 1082. How do we say the Rosary, or beads?\nA. To say the Rosary or beads we bless ourselves with the cross, then\nsay the Apostles' Creed and the Our Father on the first large bead, then\nthe Hail Mary on each of the three small beads, and then Glory be to the\nFather, &c. Then we mention or think of the first mystery we wish to\nhonor, and say an Our Father on the large bead and a Hail Mary on each\nsmall bead of the ten that follow. At the end of every decade, or ten\nHail Marys, we say \"Glory be to the Father;\" &c. Then we mention the\nnext mystery and do as before, and so on to the end.\n\nQ. 1083. How many mysteries of the Rosary are there?\nA. There are fifteen mysteries of the Rosary arranged in the order in\nwhich these events occurred in the life of Our Lord, and divided into\nfive joyful, five sorrowful, and five glorious mysteries.\n\nQ. 1084. Say the five joyful mysteries of the Rosary.\nA. The five joyful mysteries of the Rosary are: (1) The\nAnnunciation--the Angel Gabriel telling the Blessed Virgin that she is\nto be the Mother of God; (2) the Visitation--the Blessed Virgin goes to\nvisit her cousin, St. Elizabeth, the mother of St. John the Baptist; (3)\nthe Nativity, or birth, of Our Lord; (4) the Presentation of the Child\nJesus in the temple--His parents offered Him to God; (5) the finding of\nthe Child Jesus in the temple--His parents had lost Him in Jerusalem for\nthree days.\n\nQ. 1085. Say the five sorrowful mysteries of the Rosary.\nA. The five sorrowful mysteries of the Rosary are: (1) The Agony in the\nGarden--Our Lord was in dreadful anguish and bathed in a bloody sweat;\n(2) the Scourging at the Pillar--Christ was stripped of His garments and\nlashed in a cruel manner; (3) the Crowning with Thorns--He was mocked as\na king by heartless men; (4) the Carriage of the Cross--from the place\nHe was condemned to Calvary, the place of Crucifixion; (5) the\nCrucifixion--He was nailed to the cross amid the jeers and blasphemies\nof His enemies.\n\nQ. 1086. Say the five glorious mysteries of the Rosary.\nA. The five glorious mysteries of the Rosary are: (1) The Resurrection\nof Our Lord; (2) the Ascension of Our Lord; (3) The Coming of the Holy\nGhost upon the Apostles; (4) the Assumption of the Blessed Virgin--after\ndeath she was taken body and soul into heaven; (5) the Coronation of the\nBlessed Virgin--on entering heaven she was made queen of all the Angels\nand Saints and placed in dignity next to her Divine Son, Our Blessed\nLord.\n\nQ. 1087. On what days, according to the pious custom of the faithful,\nare the different mysteries of the Rosary usually said?\nA. According to the pious custom of the faithful, the different\nmysteries of the Rosary are usually said on the following days, namely:\nthe joyful on Mondays and Thursdays, the sorrowful on Tuesdays and\nFridays, and the glorious on Sundays, Wednesdays and Saturdays.\n\nQ. 1088. What do the letters I.N.R.I. over the crucifix mean?\nA. The letters I.N.R.I. over the crucifix are the first letters of four\nLatin words that mean Jesus of Nazareth, King of the Jews. Our Lord did\nsay He was king of the Jews, but He also said that He was not their\ntemporal or earthly king, but their spiritual and heavenly king.\n\nQ. 1089. To what may we attribute the desire of the Jews to put Christ\nto death?\nA. We may attribute the desire of the Jews to put Christ to death to the\njealously, hatred and ill-will of their priests and the Pharisees, whose\nfaults He rebuked and whose hypocrisy He exposed. By their slanders and\nlies they induced the people to follow them in demanding Our Lord's\ncrucifixion.\n\nQ. 1090. With whom did the Blessed Virgin live after the death of Our\nLord?\nA. After the death of Our Lord the Blessed Virgin lived for about eleven\nyears with the Apostle St. John the Evangelist, called also the Beloved\nDisciple. He wrote one of the four Gospels, three Epistles, and the\nApocalypse, or Book of Revelations--the last book of the Bible. He lived\nto the age of a hundred years or more and died last of all the apostles.\n\nQ. 1091. What do we mean by the Assumption of the Blessed Virgin, and\nwhy do we believe in it?\nA. By the Assumption of the Blessed Virgin we mean that her body was\ntaken up into heaven after her death. We believe in it: (1) Because the\nChurch cannot teach error, and yet from an early age the Church has\ncelebrated the Feast of the Assumption; (2) because no one ever claimed\nto have a relic of our Blessed Mother's body, and surely the apostles,\nwho knew and loved her, would have secured some relic had her body\nremained upon earth.\n\nQ. 1092. What do the letters I.H.S. on an altar or sacred things mean?\nA. The letters I.H.S. on an altar or sacred things mean the name Jesus;\nfor it is in that way the Holy Name is written in the Greek language\nwhen some of the letters are left out.\n\nQ. 1093. What is the scapular, and why is it worn?\nA. The scapular is a long, broad piece of woolen cloth forming a part of\nthe religious dress of monks, priests and sisters of some religious\norders. It is worn over the shoulders and extends from the shoulders to\nthe feet. The small scapular made in imitation of it, and consisting of\ntwo small pieces of cloth fastened together by strings, is worn by the\nfaithful as a promise or proof of their willingness to practice some\nparticular devotion, indicated by the kind of scapular they wear.\n\nQ. 1094. How many kinds of scapulars are there in use among the\nfaithful?\nA. Among the faithful there are many kinds of scapulars in use, such as\nthe brown scapular or scapular of Mount Carmel worn in honor of Our\nLord's passion; the white, in honor of the Holy Trinity; the blue, in\nhonor of the Immaculate Conception; and the black, in honor of the seven\ndolors of the Blessed Virgin. When these are joined together and worn as\none they are called the five scapulars. The brown scapular is best known\nand entitles its wearer to the greatest privileges and indulgences.\n\nQ. 1095. What are the seven dolors of the Blessed Virgin?\nA. The seven dolors of the Blessed Virgin are the chief sorrowful events\nin the life of Our Blessed Lady. They are (1) The Circumcision of Our\nLord--when she saw His blood shed for the first time; (2) her flight\ninto Egypt--to save the life of the Infant Jesus, when Herod sought to\nkill Him; (3) the three days she lost her Son in Jerusalem; (4) when she\nsaw Him carrying the cross; (5) when she saw Him die; (6) when His dead\nbody was taken down from the cross; (7) when it was laid in the\nsepulchre or tomb.\n\nQ. 1096. What are the seven dolor beads, and how do we say them?\nA. Seven dolor beads are beads constructed with seven medals, each\nbearing a representation of one of the seven dolors, and seven beads\nbetween each medal and the next. At each medal we meditate on the proper\ndolor and the say a Hail Mary on each of the bead following it.\n\nQ. 1097. What is an Agnus Dei?\nA. An Agnus Dei is a small piece of beeswax stamped with the image of a\nlamb and cross. It is solemnly blessed by the Pope with special prayers\nfor those who carry it about their person in honor of Our Blessed\nRedeemer, whom we call the Lamb of God, Who taketh away the sins of the\nworld. The wax is usually covered with silk or some fine material.\n\n\n\nLESSON TWENTY-EIGHTH.\nON PRAYER.\n\n\nQ. 1098. {303} Is there any other means of obtaining God's grace than\nthe Sacraments?\nA. There is another means of obtaining God's grace, and it is prayer.\n\nQ. 1099. {304} What is prayer?\nA. Prayer is the lifting up of our minds and hearts to God, to adore\nHim, to thank Him for His benefits, to ask His forgiveness, and to beg\nof Him all the graces we need whether for soul or body.\n\nQ. 1100. How many kinds of prayer are there?\nA. There are two kinds of prayer: (1) Mental prayer, called meditation,\nin which we spend the time thinking of God or of one or more of the\ntruths He has revealed, that by these thoughts we may be persuaded to\nlead holier lives; (2) vocal prayer, in which we express these pious\nthoughts in words.\n\nQ. 1101. Why is mental prayer most useful to us?\nA. Mental prayer is most useful to us because it compels us, while we\nare engaged in it, to keep our attention fixed on God and His holy laws\nand to keep our hearts and minds lifted up to Him.\n\nQ. 1102. How can we make a meditation?\nA. We can make a meditation (1) By remembering that we are in the\npresence of God; (2) by asking the Holy Ghost to give us grace to\nbenefit by the meditation; (3) by reflecting seriously on some sacred\ntruth regarding our salvation; (4) by drawing some good resolution from\nthe thoughts we have had; and (5) by thanking God for the knowledge and\ngrace bestowed on us through the meditation.\n\nQ. 1103. Where may we find subjects or points for meditation?\nA. We may find the subjects or points for meditation in the words of the\nOur Father, Hail Mary or Apostles' Creed; also in the questions and\nanswers of our Catechism, in the Holy Bible, and in books of meditation.\n\nQ. 1104. {305} Is prayer necessary to salvation?\nA. Prayer is necessary to salvation, and without it no one having the\nuse of reason can be saved.\n\nQ. 1105. {306} At what particular times should we pray?\nA. We should pray particularly on Sundays and holy days, every morning\nand night, in all dangers, temptations, and afflictions.\n\nQ. 1106. {307} How should we pray?\nA. We should pray: 1st. With attention; 2d. With a sense of our own\nhelplessness and dependence upon God; 3d. With a great desire for the\ngraces we beg of God; 4th. With trust in God's goodness; 5th. With\nperseverance.\n\nQ. 1107. What should our attention at prayer be?\nA. Our attention at prayer should be threefold, namely, attention to the\nwords, that we may say them correctly and distinctly; attention to their\nmeaning, if we understand it, and attention to God, to whom the words\nare addressed.\n\nQ. 1108. What should be the position of the body when we pray?\nA. At prayer the most becoming position of the body is kneeling upright,\nbut whether we pray kneeling, standing or sitting, the position of the\nbody should always be one indicating reverence, respect and devotion. We\nmay pray even lying down or walking, for Our Lord Himself says we should\npray at all times.\n\nQ. 1109. What should we do that we may pray well?\nA. That we may pray well we should make a preparation before prayer: (1)\nBy calling to mind the dignity of God, to whom we are about to speak,\nand our own unworthiness to appear in His presence; (2) by fixing upon\nthe precise grace or blessing for which we intend to ask; (3) by\nremembering God's power and willingness to give if we truly need and\nearnestly, humbly and confidently ask.\n\nQ. 1110. Why does God not always grant our prayers?\nA. God does not always grant our prayers for these and other reasons:\n(1) Because we may not pray in the proper manner; (2) that we may learn\nour dependence on Him, prove our confidence in Him, and merit rewards by\nour patience and perseverance in prayer. Prudent persons do not grant\nevery request; why, then, should God do so?\n\nQ. 1111. What assurance have we that God always hears and rewards our\nprayers, though He may not grant what we ask?\nA. We have the assurance of Our Lord Himself that God always hears and\nrewards our prayers, though He may not grant what we ask; for Christ\nsaid: \"Ask and it shall be given you,\" and \"if you ask the Father\nanything in My name, He will give it to you.\"\n\nQ. 1112. {308} Which are the prayers most recommended to us?\nA. The prayers most recommended to us are the Lord's Prayer, the Hail\nMary, the Apostles' Creed, the Confiteor, and the Acts of Faith, Hope,\nLove, and Contrition.\n\nQ. 1113. {309} Are prayers said with distractions of any avail?\nA. Prayers said with wilful distraction are of no avail.\n\nQ. 1114. Why are prayers said with wilful distraction of no avail?\nA. Prayers said with wilful distraction are of no avail because they are\nmere words, such as a machine might utter, and since there is no lifting\nup of the mind or heart with them they cannot be prayer.\n\nQ. 1115. Do, then, the distractions which we often have at prayer\ndeprive our prayers of all merit?\nA. The distractions which we often have at prayer do not deprive our\nprayers of all merit, because they are not wilful when we try to keep\nthem away, for God rewards our good intentions and the efforts we make\nto pray well.\n\nQ. 1116. What, then, is a distraction?\nA. A distraction is any thought that, during prayer, enters our mind to\nturn our thoughts and hearts from God and from the sacred duty we are\nperforming.\n\nQ. 1117. What are the fruits of prayer?\nA. The fruits of prayer are: It strengthens our faith, nourishes our\nhope, increases our love for God, keeps us humble, merits grace and\natones for sin.\n\nQ. 1118. Why should we pray when God knows our needs?\nA. We pray not to remind God or tell Him of what we need, but to\nacknowledge that He is the Supreme Giver, to adore and worship Him by\nshowing our entire dependence upon Him for every gift to soul or body.\n\nQ. 1119. What little prayers may we say even at work?\nA. Even at work we may say little aspirations such as \"My God, pardon my\nsins; Blessed be the Holy Name of Jesus; Holy Spirit, enlighten me; Holy\nMary, pray for me,\" &c.\n\nQ. 1120. Did Our Lord Himself pray, and why?\nA. Our Lord Himself very frequently prayed, often spending the whole\nnight in prayer. He prayed before every important action, not that He\nneeded to pray, but to set us an example of how and when we should pray.\n\nQ. 1121. Why does the Church conclude most of its prayers with the words\n\"through Jesus Christ Our Lord\"?\nA. The Church concludes most of its prayers with the words \"through\nJesus Christ Our Lord\" because it is only through His merits that we can\nobtain grace, and because \"there is no other name given to men whereby\nwe must be saved.\"\n\nQ. 1122. Was any special promise made in favor of the united prayers of\ntwo or more persons?\nA. A special promise was made in favor of the united prayers of two or\nmore persons when Our Lord said: \"Where there are two or three gathered\ntogether in My name, there am I in the midst of them.\" Therefore, the\nunited prayers of a congregation, sodality or family, and, above all,\nthe public prayers of the whole Church, have great influence with God.\nWe should join in public prayers out of true devotion, and not from\nhabit, or, worse, to display our piety.\n\nQ. 1123. What is the most suitable place for prayer?\nA. The most suitable place for prayer is in the Church--the house of\nprayer--made holy by special blessings and, above all, by the Real\nPresence of Jesus dwelling in the Tabernacle. Still, Our Lord exhorts us\nto pray also in secret, for His Father, who seeth in secret, will repay\nus.\n\nQ. 1124. For what should we pray?\nA. We should pray (1) For ourselves, for the blessings of soul and body\nthat we may be devoted servants of God; (2) for the Church, for all\nspiritual and temporal wants, that the true faith may be everywhere\nknown and professed; (3) for our relatives, friends and benefactors,\nparticularly for those we may in any way have injured; (4) for all men,\nfor the protection of the good and conversion of the wicked, that virtue\nmay flourish and vice disappear; (5) for our spiritual rulers, the Pope,\nour bishops, priests and religious communities, that they may faithfully\nperform their sacred duties; (6) for our country and temporal rulers,\nthat they may use their power for the good of their subjects and for the\nhonor and glory of God.\n\n\n\nLESSON TWENTY-NINTH.\nON THE COMMANDMENTS OF GOD.\n\n\nQ. 1125. {310} Is it enough to belong to God's Church in order to be\nsaved?\nA. It is not enough to belong to the Church in order to be saved, but we\nmust also keep the Commandments of God and of the Church.\n\nQ. 1126. Are not the commandments of the Church also commandments of\nGod?\nA. The commandments of the Church are also commandments of God, for they\nare made by His authority and under the guidance of the Holy Ghost;\nnevertheless, the Church can change or abolish its own commandments,\nwhile it cannot change or abolish the commandments given directly by God\nHimself.\n\nQ. 1127. {311} Which are the Commandments that contain the whole law of\nGod?\nA. The Commandments which contain the whole law of God are these two:\n1st. Thou shalt love the Lord thy God with thy whole heart, with thy\nwhole soul, with thy whole strength, and with thy whole mind; 2. Thou\nshalt love thy neighbor as thyself.\n\nQ. 1128. {312} Why do these two Commandments of the love of God and of\nour neighbor contain the whole law of God?\nA. These two Commandments of the love of God and of our neighbor contain\nthe whole law of God because all the other Commandments are given either\nto help us to keep these two, or to direct us how to shun what is\nopposed to them.\n\nQ. 1129. Explain further how the two commandments of the love of God and\nof our neighbor contain the teaching of the whole ten commandments.\nA. The two commandments of the love of God and of our neighbor contain\nthe teaching of the whole ten commandments because the first three of\nthe ten commandments refer to God and oblige us to worship Him alone,\nrespect His name and serve Him as He wills, and these things we will do\nif we love Him; secondly, the last seven of the ten commandments refer\nto our neighbor and forbid us to injure him in body, soul, goods or\nreputation, and if we love him we will do him no injury in any of these,\nbut, on the contrary, aid him as far as we can.\n\nQ. 1130. {313} Which are the Commandments of God?\nA. The Commandments of God are these ten:\n\n 1. I am the Lord thy God, who brought thee out of the land of Egypt,\n    out of the house of bondage. Thou shalt not have strange gods before\n    me. Thou shalt not make to thyself a graven thing, nor the likeness\n    of any thing that is in heaven above, or in the earth beneath, nor\n    of those things that are in the waters under the earth. Thou shalt\n    not adore them, nor serve them.\n 2. Thou shalt not take the name of the Lord thy God in vain.\n 3. Remember thou keep holy the Sabbath day.\n 4. Honor thy father and thy mother.\n 5. Thou shalt not kill.\n 6. Thou shalt not commit adultery.\n 7. Thou shalt not steal.\n 8. Thou shalt not bear false witness against thy neighbor.\n 9. Thou shalt not covet thy neighbor's wife.\n10. Thou shalt not covet thy neighbor's goods.\n\nQ. 1131. What does the first commandment mean by a \"graven thing\" or\n\"the likeness of anything\" in heaven, in the earth or in the waters?\nA. The first commandment means by a \"graven thing\" or \"the likeness of\nanything\" in heaven, in the earth or in the waters, the statue, picture\nor image of any creature in heaven or of any animal on land or in water\nintended for an idol and to be worshipped as a god.\n\nQ. 1132. {314} Who gave the Ten Commandments?\nA. God Himself gave the Ten Commandments to Moses on Mount Sinai, and\nChrist our Lord confirmed them.\n\nQ. 1133. How and when were the Commandments given to Moses?\nA. The Commandments, written on two tables of stone, were given to Moses\nin the midst of fire and smoke, thunder and lightning, from which God\nspoke to him on the mountain, about fifty days after the Israelites were\ndelivered from the bondage of Egypt and while they were on their journey\nthrough the desert to the Promised Land.\n\nQ. 1134. What do we mean when we say Christ confirmed the Commandments?\nA. When we say Christ confirmed the Commandments we mean that He\nstrongly approved them, and gave us by His teaching a fuller and clearer\nknowledge of their meaning and importance.\n\nQ. 1135. Was anyone obliged to keep the Commandments before they were\ngiven to Moses?\nA. All persons, from the beginning of the world, were obliged to keep\nthe Commandments, for it was always sinful to blaspheme God, murder,\nsteal or violate any of the Commandments, though they were not written\ntill the time of Moses.\n\nQ. 1136. How many kinds of laws had the Jews before the coming of Our\nLord?\nA. Before the coming of Our Lord the Jews had three kinds of laws: (1)\nCivil laws, regulating the affairs of their nation; (2) ceremonial laws,\ngoverning their worship in the temple; (3) moral laws, guiding their\nreligious belief and actions.\n\nQ. 1137. To which of these laws did the Ten Commandments belong?\nA. The Ten Commandments belong to the moral law, because they are a\ncompendium or short account of what we must do in order to save our\nsouls; just as the Apostles' Creed is a compendium of what we must\nbelieve.\n\nQ. 1138. When did the civil and ceremonial laws of the Jews cease to\nexist?\nA. The civil laws of the Jews ceased to exist when the Jewish people,\nshortly before the coming of Christ, ceased to be an independent nation.\nThe ceremonial laws ceased to exist when the Jewish religion ceased to\nbe the true religion; that is, when Christ established the Christian\nreligion, of which the Jewish religion was only a figure or promise.\n\nQ. 1139. Why were not also the moral laws of the Jews abolished when the\nChristian religion was established?\nA. The moral laws of the Jews could not be abolished by the\nestablishment of the Christian religion because they regard truth and\nvirtue and have been revealed by God, and whatever God has revealed as\ntrue must be always true, and whatever He has condemned as bad in itself\nmust be always bad.\n\n\n\nLESSON THIRTIETH.\nON THE FIRST COMMANDMENT.\n\n\nQ. 1140. {315} What is the first Commandment?\nA. The first Commandment is: I am the Lord thy God: thou shalt not have\nstrange gods before me.\n\nQ. 1141. What does the commandment mean by \"strange gods\"?\nA. By strange gods the commandment means idols or false gods, which the\nIsraelites frequently worshipped when, through their sins, they had\nabandoned the true God.\n\nQ. 1142. How may we, in a sense, worship strange gods?\nA. We, in a sense, may worship strange gods by giving up the salvation\nof our souls for wealth, honors, society, worldly pleasures, &c., so\nthat we would offend God, renounce our faith or give up the practice of\nour religion for their sake.\n\nQ. 1143. {316} How does the first Commandment help us to keep the great\nCommandment of the love of God?\nA. The first Commandment helps us to keep the great Commandment of the\nlove of God because it commands us to adore God alone.\n\nQ. 1144. {317} How do we adore God?\nA. We adore God by faith, hope, and charity, by prayer and sacrifice.\n\nQ. 1145. By what prayers do we adore God?\nA. We adore God by all our prayers, but in particular by the public\nprayers of the Church, and, above all, by the Holy Sacrifice of the\nMass.\n\nQ. 1146. {318} How may the first Commandment be broken?\nA. The first Commandment make be broken by giving to a creature the\nhonor which belongs to God alone; by false worship; and by attributing\nto a creature a perfection which belongs to God alone.\n\nQ. 1147. What is the honor which belongs to God alone?\nA. The honor which belongs to God alone is a divine honor, in which we\noffer Him sacrifice, incense or prayer, solely for His own sake and for\nHis own glory. To give such honor to any creature, however holy, would\nbe idolatry.\n\nQ. 1148. How do we offer God false worship?\nA. We offer God false worship by rejecting the religion He has\ninstituted and following one pleasing to ourselves, with a form of\nworship He has never authorized, approved or sanctioned.\n\nQ. 1149. Why must we serve God in the form of religion He has instituted\nand in no other?\nA. We must serve God in the form of religion He has instituted and in no\nother, because heaven is not a right, but a promised reward, a free gift\nof God, which we must merit in the manner He directs and pleases.\n\nQ. 1150. When do we attribute to a creature a perfection which belongs\nto God alone?\nA. We attribute to a creature a perfection which belongs to God alone\nwhen we believe it possesses knowledge or power independently of God, so\nthat it may, without His aid, make known the future or perform miracles.\n\nQ. 1151. {319} Do those who make use of spells and charms, or who\nbelieve in dreams, in mediums, spiritists, fortune-tellers, and the\nlike, sin against the first Commandment?\nA. Those who make use of spells and charms, or who believe in dreams, in\nmediums, spiritists, fortune-tellers, and the like, sin against the\nfirst Commandment, because they attribute to creatures perfections which\nbelong to God alone.\n\nQ. 1152. What are spells and charms?\nA. Spells and charms are certain words, by the saying of which\nsuperstitious persons believe they can avert evil, bring good fortune or\nproduce some supernatural or wonderful effect. They may be also objects\nor articles worn about the body for the same purpose.\n\nQ. 1153. Are not Agnus Deis, medals, scapulars, &c., which we wear about\nour bodies also charms?\nA. Agnus Deis, medals, scapulars, &c., which we wear about our bodies,\nare not charms, for we do not expect any help from these things\nthemselves, but, through the blessing they have received from the\nChurch, we expect help from God, the Blessed Mother, or the Saint in\nwhose honor we wear them. On the contrary, they who wear charms expect\nhelp from the charms themselves, or from some evil spirit.\n\nQ. 1154. What must we carefully guard against in all our devotions and\nreligious practices?\nA. In all our devotions and religious practices we must carefully guard\nagainst expecting God to perform miracles when natural causes may bring\nabout what we hope for. God will sometimes miraculously help us, but, as\na rule, only when all natural means have failed.\n\nQ. 1155. What are dreams and why is it forbidden to believe in them?\nA. Dreams are the thoughts we have in sleep, when our will is unable to\nguide them. It is forbidden to believe in them, because they are often\nridiculous, unreasonable, or wicked, and are not governed by either\nreason or faith.\n\nQ. 1156. Are bad dreams sinful in themselves?\nA. Bad dreams are not sinful in themselves, because we cannot prevent\nthem, but we may make them sinful (1) By taking pleasure in them when we\nawake, and (2) by bad reading or immodest books, thoughts, word or\nactions before going to sleep; for by any of these things we may make\nourselves responsible for the bad dreams.\n\nQ. 1157. Did not God frequently in the Old Law make use of dreams as a\nmeans of making known His will?\nA. God did frequently in the Old Law make use of dreams as a means of\nmaking known His Will; but on such occasions He always gave proof that\nwhat He made known was not a mere dream, but rather a revelation or\ninspiration. He no longer makes use of such means, for He now makes\nknown His will through the inspiration of His Church.\n\nQ. 1158. What are mediums and spiritists?\nA. Mediums and spiritists are persons who pretend to converse with the\ndead or with spirits of the other world. They pretend also to give this\npower to others, that they may know what is going on in heaven,\npurgatory or hell.\n\nQ. 1159. What other practice is very dangerous to faith and morals?\nA. Another practice very dangerous to faith and morals is the use of\nmesmerism or hypnotism, because it is liable to sinful abuses, for it\ndeprives a person for a time of the control of his reason and will and\nplaces his body and mind entirely in the power of another.\n\nQ. 1160. What are fortune tellers?\nA. Fortune tellers are imposters who, learning the past, or guessing at\nit, pretend to know also the future and to be able to reveal it to\nanyone who pays for the knowledge. They pretend also to know whatever\nconcerns things lost or stolen, and the secret thoughts, actions or\nintentions of others.\n\nQ. 1161. How do we, by believing in spells, charms, mediums, spiritists\nand fortune tellers, attribute to creatures the perfections of God?\nA. By believing in spells, charms, mediums, spiritists and fortune\ntellers we attribute to creatures the perfections of God because we\nexpect these creatures to perform miracles, reveal the hidden judgments\nof God, and make known His designs for the future with regard to His\ncreatures, things that only God Himself may do.\n\nQ. 1162. Is it sinful to consult mediums, spiritists, fortune tellers\nand the like when we do not believe in them, but through mere curiosity\nto hear what they may say?\nA. It is sinful to consult mediums, spiritists, fortune tellers and the\nlike even when we do not believe in them, but through mere curiosity, to\nhear what they may say, (1) Because it is wrong to expose ourselves to\nthe danger of sinning even though we do not sin; (2) because we may give\nscandal to others who are not certain that we go through mere curiosity;\n(3) because by our pretended belief we encourage these impostors to\ncontinue their wicked practices.\n\nQ. 1163. {320} Are sins against faith, hope, and charity also sins\nagainst the first Commandment?\nA. Sins against faith, hope and charity are also sins against the first\nCommandment.\n\nQ. 1164. {321} How does a person sin against faith?\nA. A person sins against faith: 1st, By not trying to know what God has\ntaught; 2d, by refusing to believe all that God has taught; 3d, by\nneglecting to profess his belief in what God has taught.\n\nQ. 1165. {322} How do we fail to try to know what God has taught?\nA. We fail to try to know what God has taught by neglecting to learn the\nChristian doctrine.\n\nQ. 1166. What means have we of learning the Christian doctrine?\nA. We have many means of learning the Christian doctrine: In youth we\nhave Catechism and special instructions suited to our age; later we have\nsermons, missions, retreats, religious sodalities and societies through\nwhich we may learn. At all times, we have books of instruction, and,\nabove all, the priests of the Church, ever ready to teach us. God will\nnot excuse our ignorance if we neglect to learn our religion when He has\ngiven us the means.\n\nQ. 1167. Should we learn the Christian doctrine merely for our own sake?\nA. We should learn the Christian doctrine not merely for our own sake,\nbut for the sake also of others who may sincerely wish to learn from us\nthe truths of our holy faith.\n\nQ. 1168. How should such instruction be given to those who ask it of us?\nA. Such instruction should be given to those who ask it of us in a kind\nand Christian spirit, without dispute or bitterness. We should never\nattempt to explain the truths of our religion unless we are certain of\nwhat we say. When we are unable to answer what is asked we should send\nthose who inquire to the priest or to others better instructed than\nourselves.\n\nQ. 1169. {323} Who are they who do not believe all that God has taught?\nA. They who do not believe all that God has taught are the heretics and\ninfidels.\n\nQ. 1170. Name the different classes of unbelievers and tell what they\nare.\nA. The different classes of unbelievers are (1) Atheists, who deny there\nis a God; (2) Deists, who admit there is a God, but deny that He\nrevealed a religion; (3) Agnostics, who will neither admit nor deny the\nexistence of God; (4) Infidels, who have never been baptized, and who,\nthrough want of faith, refuse to be baptized; (5) Heretics, who have\nbeen baptized Christians, but do not believe all the articles of faith;\n(6) Schismatics, who have been baptized and believe all the articles of\nfaith, but do not submit to the authority of the Pope; (7) Apostates,\nwho have rejected the true religion, in which they formerly believed, to\njoin a false religion; (8) Rationalists and Materialists, who believe\nonly in material things.\n\nQ. 1171. Will the denial of only one article of faith make a person a\nheretic?\nA. The denial of only one article of faith will make a person a heretic\nand guilty of mortal sin, because the Holy Scripture says: \"Whosoever\nshall keep the whole law but offend in one point is become guilty of\nall.\"\n\nQ. 1172. What is an article of faith?\nA. An article of faith is a revealed truth so important and so certain\nthat no one can deny or doubt it without rejecting the testimony of God.\nThe Church very clearly points out what truths are articles of faith\nthat we may distinguish them from pious beliefs and traditions, so that\nno one can be guilty of the sin of heresy without knowing it.\n\nQ. 1173. {324} Who are they who neglect to profess their belief in what\nGod has taught?\nA. They who neglect to profess their belief in what God has taught are\nall those who fail to acknowledge the true Church in which they really\nbelieve.\n\nQ. 1174. How do persons who are members of the Church neglect to profess\ntheir belief?\nA. Persons who are members of the Church neglect to profess their belief\nby living contrary to the teachings of the Church: that is, by\nneglecting Mass or the Sacraments, doing injury to their neighbor, and\ndisgracing their religion by sinful and scandalous lives.\n\nQ. 1175. What chiefly prevents persons who believe in the Church from\nbecoming members of it?\nA. A want of Christian courage chiefly prevents persons who believe in\nthe Church from becoming members of it. They fear too much the opinion\nor displeasure of others, the loss of position or wealth, and, in\ngeneral, the trials they may have to suffer for the sake of the true\nfaith.\n\nQ. 1176. What does Our Lord say of those who neglect the true religion\nfor the sake of relatives or friends, or from fear of suffering?\nA. Our Lord says of those who neglect the true religion for the sake of\nrelatives or friends, or from fear of suffering: \"He that loveth father\nor mother more than Me, is not worthy of Me; and he that loveth son or\ndaughter more than Me, is not worthy of Me\"; also: \"And whosoever does\nnot carry his cross and come after Me cannot be My disciple.\"\n\nQ. 1177. What excuse do some give for neglecting to seek and embrace the\ntrue religion?\nA. Some give as an excuse for neglecting to seek and embrace the true\nreligion that we should live in the religion in which we were born, and\nthat one religion is as good as another if we believe we are serving\nGod.\n\nQ. 1178. How do we show that such an excuse is false and absurd?\nA. We show that such an excuse is false and absurd because (1) It is\nfalse and absurd to say that we should remain in error after we have\ndiscovered it; (2) because if one religion is as good as another, Our\nLord would not have abolished the Jewish religion, nor the apostles have\npreached against heresy.\n\nQ. 1179. {325} Can they who fail to profess their faith in the true\nChurch in which they believe expect to be saved while in that state?\nA. They who fail to profess their faith in the true Church in which they\nbelieve cannot expect to be saved while in that state, for Christ has\nsaid: \"Whosoever shall deny me before men, I will also deny him before\nmy Father who is in heaven.\"\n\nQ. 1180. {326} Are we obliged to make open profession of our faith?\nA. We are obliged to make open profession of our faith as often as God's\nhonor, our neighbor's spiritual good or our own requires it.\n\"Whosoever,\" says Christ, \"shall confess me before men, I will also\nconfess him before my Father who is in heaven.\"\n\nQ. 1181. When does God's honor, our neighbor's spiritual good, or our\nown good require us to make an open profession of our faith?\nA. God's honor, our neighbor's spiritual good, or our own good requires\nus to make an open profession of our faith as often as we cannot conceal\nour religion without violating some law of God or of His Church, or\nwithout giving scandal to others or exposing ourselves to the danger of\nsinning. Pious practices not commanded may often be omitted without any\ndenial of faith.\n\nQ. 1182. {327} Which are the sins against hope?\nA. The sins against hope are presumption and despair.\n\nQ. 1183. {328} What is presumption?\nA. Presumption is a rash expectation of salvation without making proper\nuse of the necessary means to obtain it.\n\nQ. 1184. How may we be guilty of presumption?\nA. We may be guilty of presumption (1) By putting off confession when in\na state of mortal sin; (2) by delaying the amendment of our lives and\nrepentance for past sins; (3) by being indifferent about the number of\ntimes we yield to any temptation after we have once yielded and broken\nour resolution to resist it; (4) by thinking we can avoid sin without\navoiding its near occasion; (5) by relying too much on ourselves and\nneglecting to follow the advice of our confessor in regard to the sins\nwe confess.\n\nQ. 1185. {329} What is despair?\nA. Despair is the loss of hope in God's mercy.\n\nQ. 1186. How may we be guilty of despair?\nA. We may be guilty of despair by believing that we cannot resist\ncertain temptations, overcome certain sins or amend our lives so as to\nbe pleasing to God.\n\nQ. 1187. Are all sins of presumption and despair equally great?\nA. All sins of presumption and despair are not equally great. They may\nbe very slight or very great in proportion to the degree in which we\ndeny the justice or mercy of God.\n\nQ. 1188. {330} How do we sin against the love of God?\nA. We sin against the love of God by all sin, but particularly by mortal\nsin.\n\n\n\nLESSON THIRTY-FIRST.\nTHE FIRST COMMANDMENT--ON THE HONOR AND INVOCATION OF THE SAINTS.\n\n\nQ. 1189. {331} Does the first Commandment forbid the honoring of the\nsaints?\nA. The first Commandment does not forbid the honoring of the saints, but\nrather approves of it; because by honoring the saints, who are the\nchosen friends of God, we honor God Himself.\n\nQ. 1190. What does \"invocation\" mean?\nA. Invocation means calling upon another for help or protection,\nparticularly when we are in need or danger. It is used specially with\nregard to calling upon God or the saints, and hence it means prayer.\n\nQ. 1191. How do we show that by honoring the Saints we honor God\nHimself?\nA. We honor the Saints because they honor God. Therefore, it is for His\nsake that we honor them, and hence by honoring them we honor Him.\n\nQ. 1192. Give another reason why we honor God by honoring the Saints.\nA. Another reason why we honor God by honoring the Saints is this: As we\nhonor our country by honoring its heroes, so do we honor our religion by\nhonoring its Saints. By honoring our religion we honor God, who taught\nit. Therefore, by honoring the Saints we honor God, for love of whom\nthey became religious heroes in their faith.\n\nQ. 1193. {332} Does the first Commandment forbid us to pray to the\nsaints?\nA. The first Commandment does not forbid us to pray to the saints.\n\nQ. 1194. Why does the first commandment not forbid us to pray to the\nSaints?\nA. The first commandment does not forbid us to pray to the Saints,\nbecause if we are allowed to ask the prayers of our fellow-creatures\nupon earth we should be allowed also to ask the prayers of our\nfellow-creatures in heaven. Moreover, the Saints must have an interest\nin our welfare, because whatever tends to make us good, tends also to\nthe glory of God.\n\nQ. 1195. {333} What do we mean by praying to the saints?\nA. By praying to the saints we mean the asking of their help and\nprayers.\n\nQ. 1196. Do we not slight God Himself by addressing our prayers to\nsaints?\nA. We do not slight God Himself by addressing our prayers to saints,\nbut, on the contrary, show a greater respect for His majesty and\nsanctity, acknowledging, by our prayers to the saints, that we are\nunworthy to address Him for ourselves, and that we, therefore, ask His\nholy friends to obtain for us what we ourselves are not worthy to ask.\n\nQ. 1197. {334} How do we know that the saints hear us?\nA. We know that the saints hear us, because they are with God, who makes\nour prayers known to them.\n\nQ. 1198. {335} Why do we believe that the saints will help us?\nA. We believe that the saints will help us because both they and we are\nmembers of the same Church, and they love us as their brethren.\n\nQ. 1199. {336} How are the saints and we members of the same Church?\nA. The saints and we are members of the same Church, because the Church\nin heaven and the Church on earth are one and the same Church, and all\nits members are in communion with one another.\n\nQ. 1200. {337} What is the communion of the members of the Church\ncalled?\nA. The communion of the members of the Church is called the Communion of\nSaints.\n\nQ. 1201. {338} What does the communion of saints mean?\nA. The communion of saints means the union which exists between the\nmembers of the Church on earth with one another, and with the blessed in\nHeaven, and with the suffering souls in Purgatory.\n\nQ. 1202. {339} What benefits are derived from the communion of saints?\nA. The following benefits are derived from the communion of saints: the\nfaithful on earth assist one another by their prayers and good works,\nand they are aided by the intercession of the saints in Heaven, while\nboth the saints in Heaven and the faithful on earth help the souls in\nPurgatory.\n\nQ. 1203. How can we best honor the Saints, and where shall we learn\ntheir virtues?\nA. We can best honor the Saints by imitating their virtues, and we shall\nlearn their virtues from the written accounts of their lives. Among the\nSaints we shall find models for every age, condition or state of life.\n\nQ. 1204. {340} Does the first Commandment forbid us to honor relics?\nA. The first Commandment does not forbid us to honor relics, because\nrelics are the bodies of the saints or objects directly connected with\nthem or with our Lord.\n\nQ. 1205. How many kinds or classes of relics are there?\nA. There are three kinds or classes of relics: (1) The body or part of\nthe body of a saint; (2) articles, such as clothing or books, used by\nthe saint; (3) articles that have touched a relic of the body or other\nrelic.\n\nQ. 1206. What is there special about a relic of the true cross on which\nOur Lord Died, and also about the instruments of His Passion?\nA. The relics of the true Cross and relics of the thorns, nails, &c.,\nused in the Passion are entitled to a very special veneration, and they\nhave certain privileges with regard to their use and the manner of\nkeeping them that other relics have not. A relic of the true Cross is\nnever kept or carried with other relics.\n\nQ. 1207. What veneration does the Church permit us to give to relics?\nA. The Church permits us to give relics a veneration similar to that we\ngive images. We do not venerate the relics for their own sake, but for\nthe sake of the persons they represent. The souls of canonized saints\nare certainly in heaven, and we are certain that their bodies also will\nbe there. Therefore, we may honor their bodies because they are to be\nglorified in heaven and were sanctified upon earth.\n\nQ. 1208. What care does the Church take in the examination and\ndistribution of relics?\nA. The Church takes the greatest care in the examination and\ndistribution of relics. (1) The canonization or beatification of the\nperson whose relic we receive must be certain; (2) the relics are sent\nin sealed packets, that must be opened only by the bishop of the diocese\nto which the relics are sent, and each relic or packet must be\naccompanied by a document or written paper proving its genuineness; (3)\nthe relics cannot be exposed for public veneration until the bishop\nexamines them and pronounces them authentic; that is, that they are what\nthey are claimed to be.\n\nQ. 1209. What should we be certain of before using any relic or giving\nit to another?\nA. Before using any relic or giving it to another we should be certain\nthat all the requirements of the Church concerning it have been\nfulfilled, and that the relic really is, as far as it is possible for\nany one to know, what we believe it to be.\n\nQ. 1210. Has God Himself honored relics?\nA. God Himself has frequently honored relics by permitting miracles to\nbe wrought through them. There is an example given in the Bible, in the\nIV Book of Kings, where it is related that a dead man was restored to\nlife when his body touched the bones, that is, the relics of the holy\nprophet Eliseus.\n\nQ. 1211. {341} Does the first Commandment forbid the making of images?\nA. The first Commandment does forbid the making of images if they are\nmade to be adored as gods, but it does not forbid the making of them to\nput us in mind of Jesus Christ, His Blessed Mother, and the saints.\n\nQ. 1212. How do we show that it is only the worship and not the making\nof images that is forbidden by the first commandment?\nA. We show that it is only the worship and not the making of images that\nis forbidden by the first commandment, (1) Because no one thinks it\nsinful to carve statues or make photographs or paintings of relatives or\nfriends; (2) because God Himself commanded the making of images for the\ntemple after He had given the first commandment, and God never\ncontradicts Himself.\n\nQ. 1213. {342} Is it right to show respect to the pictures and images of\nChrist and His saints?\nA. It is right to show respect to the pictures and images of Christ and\nHis saints, because they are the representations and memorials of them.\n\nQ. 1214. Have we in this country any civil custom similar to that of\nhonoring the pictures and images of saints?\nA. We have, in this country, a civil custom similar to that of honoring\npictures and images of saints, for, on Decoration or Memorial Day,\npatriotic citizens place flowers, flags, or emblems about the statues of\nour deceased civil heroes, to honor the persons these statues represent;\nfor just as we can dishonor a man by abusing his image, so we can honor\nhim by treating it with respect and reverence.\n\nQ. 1215. {343} Is it allowed to pray to the crucifix or to the images\nand relics of the saints?\nA. It is not allowed to pray to the crucifix or images and relics of the\nsaints, for they have no life, nor power to help us, nor sense to hear\nus.\n\nQ. 1216. {344} Why do we pray before the crucifix and the images and\nrelics of the saints?\nA. We pray before the crucifix and the images and relics of the saints\nbecause they enliven our devotion by exciting pious affections and\ndesires, and by reminding us of Christ and of the saints, that we may\nimitate their virtues.\n\n\n\nLESSON THIRTY-SECOND.\nFROM THE SECOND TO THE FOURTH COMMANDMENT.\n\n\nQ. 1217. {345} What is the second Commandment?\nA. The second Commandment is: Thou shalt not take the name of the Lord\nthy God in vain.\n\nQ. 1218. What do you mean by taking God's name in vain?\nA. By taking God's name in vain I mean taking it without reverence, as\nin cursing or using in a light and careless manner, as in exclamation.\n\nQ. 1219. {346} What are we commanded by the second Commandment?\nA. We are commanded by the second Commandment to speak with reverence of\nGod and of the saints, and of all holy things, and to keep our lawful\noaths and vows.\n\nQ. 1220. Is it sinful to use the words of Holy Scripture in a bad or\nworldly sense?\nA. It is sinful to use the words of Holy Scripture in a bad or worldly\nsense, to joke in them or ridicule their sacred meaning, or in general\nto give them any meaning but the one we believe God has intended them to\nconvey.\n\nQ. 1221. {347} What is an oath?\nA. An oath is the calling upon God to witness the truth of what we say.\n\nQ. 1222. How is an oath usually taken?\nA. An oath is usually taken by laying the hand on the Bible or by\nlifting the hand towards heaven as a sign that we call God to witness\nthat what we are saying is under oath and to the best of our knowledge\nreally true.\n\nQ. 1223. What is perjury?\nA. Perjury is the sin one commits who knowingly takes a false oath; that\nis, swears to the truth of what he knows to be false. Perjury is a crime\nagainst the law of our country and a mortal sin before God.\n\nQ. 1224. Who have the right to make us take an oath?\nA. All persons to whom the law of our country has given such authority\nhave the right to make us take an oath. They are chiefly judges,\nmagistrates and public officials, whose duty it is to enforce the laws.\nIn religious matters bishops and others to whom authority is given have\nalso the right to make us take an oath.\n\nQ. 1225. {348} When may we take an oath?\nA. We may take an oath when it is ordered by lawful authority or\nrequired for God's honor or for our own or our neighbor's good.\n\nQ. 1226. When may an oath be required for God's honor or for our own or\nour neighbor's good?\nA. An oath may be required for God's honor or for our own or our\nneighbor's good when we are called upon to defend our religion against\nfalse charges; or to protect our own or our neighbor's property or good\nname; or when we are required to give testimony that will enable the\nlawful authorities to discover the guilt or innocence of a person\naccused.\n\nQ. 1227. Is it ever allowed to promise under oath, in secret societies\nor elsewhere, to obey another in whatever good or evil he commands?\nA. It is never allowed to promise under oath, in secret societies or\nelsewhere, to obey another in whatever good or evil he commands, for by\nsuch an oath we would declare ourselves ready and willing to commit sin,\nif ordered to do so, while God commands us to avoid even the danger of\nsinning. Hence the Church forbids us to join any society in which such\noaths are taken by its members.\n\nQ. 1228. What societies in general are we forbidden to join?\nA. In general we are forbidden to join (1) All societies condemned by\nthe Church; (2) all societies of which the object is unlawful and the\nmeans used sinful; (3) societies in which the rights and freedom of our\nconscience are violated by rash or dangerous oaths; (4) societies in\nwhich any false religious ceremony or form of worship is used.\n\nQ. 1229. Are trades unions and benefit societies forbidden?\nA. Trades unions and benefit societies are not in themselves forbidden\nbecause they have lawful ends, which they can secure by lawful means.\nThe Church encourages every society that lawfully aids its members\nspiritually or temporally, and censures or disowns every society that\nuses sinful or unlawful means to secure even a good end; for the Church\ncan never permit anyone to do evil that good may come of it.\n\nQ. 1230. Is it lawful to vow or promise strict obedience to a religious\nsuperior?\nA. It is lawful to vow or promise strict obedience to a religious\nsuperior, because such superior can exact obedience only in things that\nhave the sanction of God or of His Church.\n\nQ. 1231. {349} What is necessary to make an oath lawful?\nA. To make an oath lawful it is necessary that what we swear to be true,\nand that there be a sufficient cause for taking an oath.\n\nQ. 1232. {350} What is a vow?\nA. A vow is a deliberate promise made to God to do something that is\npleasing to Him.\n\nQ. 1233. Which are the vows most frequently made?\nA. The vows most frequently made are the three vows of poverty, chastity\nand obedience, taken by persons living in religious communities or\nconsecrated to God. Persons living in the world are sometimes permitted\nto make such vows privately, but this should never be done without the\nadvice and consent of their confessor.\n\nQ. 1234. What do the vows of poverty, chastity and obedience require?\nA. The vows of poverty, chastity and obedience require that those who\nmake them shall not possess or keep any property or goods for themselves\nalone; that they shall not marry or be guilty of any immodest acts, and\nthat they shall strictly obey their lawful superiors.\n\nQ. 1235. Has it always been a custom with pious Christians to make vows\nand promises to God?\nA. It has always been a custom with pious Christians to make vows and\npromises to God; to beg His help for some special end, or to thank Him\nfor some benefit received. They have promised pilgrimages, good works or\nalms and they have vowed to erect churches, convents, hospitals or\nschools.\n\nQ. 1236. What is a pilgrimage?\nA. A pilgrimage is a journey to a holy place made in a religious manner\nand for a religious purpose.\n\nQ. 1237. {351} Is it a sin not to fulfill our vows?\nA. Not to fulfill our vows is a sin, mortal or venial, according to the\nnature of the vow and the intention we had in making it.\n\nQ. 1238. Are we bound to keep an unlawful oath or vow?\nA. We are not bound, but, on the contrary, positively forbidden to keep\nan unlawful oath or vow. We are guilty of sin in taking such an oath or\nmaking such a vow, and we would be guilty of still greater sin by\nkeeping them.\n\nQ. 1239. {352} What is forbidden by the second Commandment?\nA. The second Commandment forbids all false, rash, unjust, and\nunnecessary oaths, blasphemy, cursing, and profane words.\n\nQ. 1240. When is an oath rash, unjust or unnecessary?\nA. An oath is rash when we are not sure of the truth of what we swear;\nit is unjust when it injures another unlawfully; and it is unnecessary\nwhen there is no good reason for taking it.\n\nQ. 1241. What is blasphemy, and what are profane words?\nA. Blasphemy is any word or action intended as an insult to God. To say\nHe is cruel or find fault with His works is blasphemy. It is a much\ngreater sin than cursing or taking God's name in vain. Profane words\nmean here bad, irreverent or irreligious words.\n\nQ. 1242. {353} What is the third Commandment?\nA. The third Commandment is: Remember thou keep holy the Sabbath day.\n\nQ. 1243. {354} What are we commanded by the third Commandment?\nA. By the third Commandment we are commanded to keep holy the Lord's day\nand the holydays of obligation, on which we are to give our time to the\nservice and worship of God.\n\nQ. 1244. What are holydays of obligation?\nA. Holydays of obligation are special feasts of the Church on which we\nare bound, under pain of mortal sin, to hear Mass and to keep from\nservile or bodily labors when it can be done without great loss or\ninconvenience. Whoever, on account of their circumstances, cannot give\nup work on holydays of obligation should make every effort to hear Mass\nand should also explain in confession the necessity of working on\nholydays.\n\nQ. 1245. {355} How are we to worship God on Sundays and holydays of\nobligation?\nA. We are to worship God on Sundays and holydays of obligation by\nhearing Mass, by prayer, and by other good works.\n\nQ. 1246. Name some of the good works recommended for Sunday.\nA. Some of the good works recommended for Sunday are: The reading of\nreligious books or papers, teaching Catechism, bringing relief to the\npoor or sick, visiting the Blessed Sacrament, attending Vespers, Rosary\nor other devotions in the Church; also attending the meetings of\nreligious sodalities or societies. It is not necessary to spend the\nwhole Sunday in such good works, but we should give some time to them,\nthat for the love of God we may do a little more than what is strictly\ncommanded.\n\nQ. 1247. Is it forbidden, then, to seek any pleasure or enjoyment on\nSunday?\nA. It is not forbidden to seek lawful pleasure or enjoyment on Sunday,\nespecially to those who are occupied during the week, for God did not\nintend the keeping of the Sunday to be a punishment, but a benefit to\nus. Therefore, after hearing Mass we may take such recreation as is\nnecessary or useful for us; but we should avoid any vulgar, noisy or\ndisgraceful amusements that turn the day of rest and prayer into a day\nof scandal and sin.\n\nQ. 1248. {356} Are the Sabbath day and the Sunday the same?\nA. The Sabbath day and the Sunday are not the same. The Sabbath is the\nseventh day of the week, and is the day which was kept holy in the old\nlaw; the Sunday is the first day of the week, and is the day which is\nkept holy in the new law.\n\nQ. 1249. What is meant by the Old and New Law?\nA. The Old Law means the law or religion given to the Jews; the New Law\nmeans the law or religion given to Christians.\n\nQ. 1250. {357} Why does the Church command us to keep the Sunday holy\ninstead of the Sabbath?\nA. The Church commands us to keep the Sunday holy instead of the Sabbath\nbecause on Sunday Christ rose from the dead, and on Sunday He sent the\nHoly Ghost upon the Apostles.\n\nQ. 1251. Do we keep Sunday instead of Saturday holy for any other\nreason?\nA. We keep Sunday instead of Saturday holy also to teach that the Old\nLaw is not now binding upon us, but that we must keep the New Law, which\ntakes its place.\n\nQ. 1252. {358} What is forbidden by the third Commandment?\nA. The third Commandment forbids all unnecessary servile work and\nwhatever else may hinder the due observance of the Lord's day.\n\nQ. 1253. {359} What are servile works?\nA. Servile works are those which require labor rather of body than of\nmind.\n\nQ. 1254. From what do servile works derive their name?\nA. Servile works derive their name from the fact that such works were\nformerly done by slaves. Therefore, reading, writing, studying and, in\ngeneral, all works that slaves did not perform are not considered\nservile works.\n\nQ. 1255. {360} Are servile works on Sunday ever lawful?\nA. Servile works are lawful on Sundays when the honor of God, the good\nof our neighbor, or necessity requires them.\n\nQ. 1256. Give some examples of when the honor of God, the good of our\nneighbor or necessity may require servile works on Sunday.\nA. The honor of God, the good of our neighbor or necessity may require\nservile works on Sunday, in such cases as the preparation of a place for\nHoly Mass, the saving of property in storms or accidents, the cooking of\nmeals and similar works.\n\n\n\nLESSON THIRTY-THIRD.\nFROM THE FOURTH TO THE SEVENTH COMMANDMENT.\n\n\nQ. 1257. {361} What is the fourth Commandment?\nA. The fourth Commandment is: Honor thy father and thy mother.\n\nQ. 1258. What does the word \"honor\" in this commandment include?\nA. The word \"honor\" in this commandment includes the doing of everything\nnecessary for our parents' spiritual and temporal welfare, the showing\nof proper respect, and the fulfillment of all our duties to them.\n\nQ. 1259. {362} What are we commanded by the fourth Commandment?\nA. We are commanded by the fourth Commandment to honor, love and obey\nour parents in all that is not sin.\n\nQ. 1260. Why should we refuse to obey parents or superiors who command\nus to sin?\nA. We should refuse to obey parents or superiors who command us to sin\nbecause they are not then acting with God's authority, but contrary to\nit and in violation of His laws.\n\nQ. 1261. {363} Are we bound to honor and obey others than our parents?\nA. We are also bound to honor and obey our bishops, pastors,\nmagistrates, teachers, and other lawful superiors.\n\nQ. 1262. Who are meant by magistrates?\nA. By magistrates are meant all officials of whatever rank who have a\nlawful right to rule over us and our temporal possessions or affairs.\n\nQ. 1263. Who are meant by lawful superiors?\nA. By lawful superiors are meant all persons to whom we are in any way\nsubject, such as employers or others under whose authority we live or\nwork.\n\nQ. 1264. What is the duty of servants or workmen to their employers?\nA. The duty of servants or workmen to their employers is to serve them\nfaithfully and honestly, according to their agreement, and to guard\nagainst injuring their property or reputation.\n\nQ. 1265. {364} Have parents and superiors any duties toward those who\nare under their charge?\nA. It is the duty of parents and superiors to take good care of all\nunder their charge and give them proper direction and example.\n\nQ. 1266. If parents or superiors neglect their duty or abuse their\nauthority in any particular, should we follow their direction and\nexample in that particular?\nA. If parents or superiors neglect their duty or abuse their authority\nin any particular we should not follow their direction or example in\nthat particular, but follow the dictates of our conscience in the\nperformance of our duty.\n\nQ. 1267. What is the duty of employers to their servants or workmen?\nA. The duty of employers to their servants or workmen is to see that\nthey are kindly and fairly treated and provided for, according to their\nagreement, and that they are justly paid their wages at the proper time.\n\nQ. 1268. {365} What is forbidden by the fourth Commandment?\nA. The fourth Commandment forbids all disobedience, contempt, and\nstubbornness towards our parents or lawful superiors.\n\nQ. 1269. What is meant by contempt and stubbornness?\nA. By contempt is meant wilful disrespect for lawful authority, and by\nstubbornness is meant wilful determination not to yield to lawful\nauthority.\n\nQ. 1270. {366} What is the fifth Commandment?\nA. The fifth Commandment is: Thou shalt not kill.\n\nQ. 1271. What killing does this commandment forbid?\nA. This commandment forbids the killing only of human beings.\n\nQ. 1272. How do we know that this commandment forbids the killing only\nof human beings?\nA. We know that this commandment forbids the killing only of human\nbeings because, after giving this commandment, God commanded that\nanimals be killed for sacrifice in the temple of Jerusalem, and God\nnever contradicts Himself.\n\nQ. 1273. {367} What are we commanded by the fifth Commandment?\nA. We are commanded by the fifth Commandment to live in peace and union\nwith our neighbor, to respect his rights, to seek his spiritual and\nbodily welfare, and to take proper care of our own life and health.\n\nQ. 1274. What sin is it to destroy one's own life, or commit suicide, as\nthis act is called?\nA. It is a mortal sin to destroy one's own life or commit suicide, as\nthis act is called, and persons who wilfully and knowingly commit such\nan act die in a state of mortal sin and are deprived of Christian\nburial. It is also wrong to expose one's self unnecessarily to the\ndanger of death by rash or foolhardy feats of daring.\n\nQ. 1275. Is it ever lawful for any cause to deliberately and\nintentionally take away the life of an innocent person?\nA. It is never lawful for any cause to deliberately and intentionally\ntake away the life of an innocent person. Such deeds are always murder,\nand can never be excused for any reason, however important or necessary.\n\nQ. 1276. Under what circumstances may human life be lawfully taken?\nA. Human life may be lawfully taken (1) In self-defense, when we are\nunjustly attacked and have no other means of saving our own lives; (2)\nin a just war, when the safety or rights of the nation require it; (3)\nby the lawful execution of a criminal, fairly tried and found guilty of\na crime punishable by death when the preservation of law and order and\nthe good of the community require such execution.\n\nQ. 1277. {368} What is forbidden by the fifth Commandment?\nA. The fifth Commandment forbids all wilful murder, fighting, anger,\nhatred, revenge, and bad example.\n\nQ. 1278. Can the fifth commandment be broken by giving scandal or bad\nexample and by inducing others to sin?\nA. The fifth commandment can be broken by giving scandal or bad example\nand inducing others to sin, because such acts may destroy the life of\nthe soul by leading it into mortal sin.\n\nQ. 1279. What is scandal?\nA. Scandal is any sinful word, deed or omission that disposes others to\nsin, or lessens their respect for God and holy religion.\n\nQ. 1280. Why are fighting, anger, hatred and revenge forbidden by the\nfifth commandment?\nA. Fighting, anger, hatred and revenge are forbidden by the fifth\ncommandment because they are sinful in themselves and may lead to\nmurder. The commandments forbid not only whatever violates them, but\nalso whatever may lead to their violation.\n\nQ. 1281. {369} What is the sixth Commandment?\nA. The sixth Commandment is: Thou shalt not commit adultery.\n\nQ. 1282. {370} What are we commanded by the sixth Commandment?\nA. We are commanded by the sixth Commandment to be pure in thought and\nmodest in all our looks, words, and actions.\n\nQ. 1283. It is a sin to listen to immodest conversation, songs or jokes?\nA. It is a sin to listen to immodest conversation, songs or jokes when\nwe can avoid it, or to show in any way that we take pleasure in such\nthings.\n\nQ. 1284. {371} What is forbidden by the sixth Commandment?\nA. The sixth Commandment forbids all unchaste freedom with another's\nwife or husband; also all immodesty with ourselves or others in looks,\ndress, words, and actions.\n\nQ. 1285. Why are sins of impurity the most dangerous?\nA. Sins of impurity are the most dangerous (1) Because they have the\nmost numerous temptations; (2) because, if deliberate, they are always\nmortal, and (3) because, more than other sins, they lead to the loss of\nfaith.\n\nQ. 1286. {372} Does the sixth Commandment forbid the reading of bad and\nimmodest books and newspapers?\nA. The sixth Commandment does forbid the reading of bad and immodest\nbooks and newspapers.\n\nQ. 1287. What should be done with immodest book and newspapers?\nA. Immodest books and newspapers should be destroyed as soon as\npossible, and if we cannot destroy them ourselves we should induce their\nowners to do so.\n\nQ. 1288. What books does the Church consider bad?\nA. The Church considers bad all books containing teaching contrary to\nfaith or morals, or that wilfully misrepresent Catholic doctrine and\npractice.\n\nQ. 1289. What places are dangerous to the virtue of purity?\nA. Indecent theaters and similar places of amusement are dangerous to\nthe virtue of purity, because their entertainments are frequently\nintended to suggest immodest things.\n\n\n\nLESSON THIRTY-FOURTH.\nFROM THE SEVENTH TO THE END OF THE TENTH COMMANDMENT.\n\n\nQ. 1290. {373} What is the seventh Commandment?\nA. The seventh Commandment is: Thou shalt not steal.\n\nQ. 1291. What sin is it to steal?\nA. To steal is a mortal or venial sin, according to the amount stolen\neither at once or at different times. Circumstances may make the sin\ngreater or less, and they should be explained in confession.\n\nQ. 1292. Is stealing ever a sacrilege?\nA. Stealing is a sacrilege when the thing stolen belongs to the Church\nand when the stealing takes place in the Church.\n\nQ. 1293. What sins are equivalent to stealing?\nA. All sins of cheating, defrauding or wronging others of their\nproperty; also all sins of borrowing or buying with the intention of\nnever repaying are equivalent to stealing.\n\nQ. 1294. In what other ways may persons sin against honesty?\nA. Persons may sin against honesty also by knowingly receiving, buying\nor sharing in stolen goods; likewise by giving or taking bribes for\ndishonest purposes.\n\nQ. 1295. {374} What are we commanded by the seventh Commandment?\nA. By the seventh Commandment we are commanded to give to all men what\nbelongs to them and to respect their property.\n\nQ. 1296. How may persons working for others be guilty of dishonesty?\nA. Persons working for others may be guilty of dishonesty by idling the\ntime for which they are paid; also by doing bad work or supplying bad\nmaterial without their employer's knowledge.\n\nQ. 1297. In what other way may a person be guilty of dishonesty?\nA. A person may be guilty of dishonesty in getting money or goods by\nfalse pretenses and by using either for purposes for which they were not\ngiven.\n\nQ. 1298. {375} What is forbidden by the seventh Commandment?\nA. The seventh Commandment forbids all unjust taking or keeping what\nbelongs to another.\n\nQ. 1299. What must we do with things found?\nA. We must return things found to their lawful owners as soon as\npossible, and we must also use reasonable means to find the owners if\nthey are unknown to us.\n\nQ. 1300. What must we do if we discover we have bought stolen goods?\nA. If we discover we have bought stolen goods and know their lawful\nowners we must return the goods to them as soon as possible without\ndemanding compensation from the owner for what we paid for the goods.\n\nQ. 1301. {376} Are we bound to restore ill-gotten goods?\nA. We are bound to restore ill-gotten goods, or the value of them, as\nfar as we are able; otherwise we cannot be forgiven.\n\nQ. 1302. What must we do if we cannot restore all we owe, or if the\nperson to whom we should restore be dead?\nA. If we cannot restore all we owe, we must restore as much as we can,\nand if the person to whom we should restore be dead we must restore to\nhis children or heirs, and if these cannot be found we may give alms to\nthe poor.\n\nQ. 1303. What must one do who cannot pay his debts and yet wishes to\nreceive the Sacraments?\nA. One who cannot pay his debts and yet wishes to receive the Sacraments\nmust sincerely promise and intend to pay them as soon as possible, and\nmust without delay make every effort to do so.\n\nQ. 1304. {377} Are we obliged to repair the damage we have unjustly\ncaused?\nA. We are bound to repair the damage we have unjustly caused.\n\nQ. 1305. {378} What is the eighth Commandment?\nA. The eighth Commandment is: Thou shalt not bear false witness against\nthy neighbor.\n\nQ. 1306. {379} What are we commanded by the eighth Commandment?\nA. We are commanded by the eighth Commandment to speak the truth in all\nthings, and to be careful of the honor and reputation of every one.\n\nQ. 1307. What is a lie?\nA. A lie is a sin committed by knowingly saying what is untrue with the\nintention of deceiving. To swear to a lie makes the sin greater, and\nsuch swearing is called perjury. Pretense, hypocrisy, false praise,\nboasting, &c., are similar to lies.\n\nQ. 1308. How can we know the degree of sinfulness in a lie?\nA. We can know the degree of sinfulness in a lie by the amount of harm\nit does and from the intention we had in telling it.\n\nQ. 1309. Will a good reason for telling a lie excuse it?\nA. No reason, however good, will excuse the telling of a lie, because a\nlie is always bad in itself. It is never allowed, even for a good\nintention to do a thing that is bad in itself.\n\nQ. 1310. {380} What is forbidden by the eighth Commandment?\nA. The eighth Commandment forbids all rash judgments, backbiting,\nslanders, and lies.\n\nQ. 1311. What are rash judgment, backbiting, slander and detraction?\nA. Rash judgment is believing a person guilty of sin without a\nsufficient cause. Backbiting is saying evil things of another in his\nabsence. Slander is telling lies about another with the intention of\ninjuring him. Detraction is revealing the sins of another without\nnecessity.\n\nQ. 1312. Is it ever allowed to tell the faults of another?\nA. It is allowed to tell the faults of another when it is necessary to\nmake them known to his parents or superiors, that the faults may be\ncorrected and the wrong doer prevented from greater sin.\n\nQ. 1313. What is tale-bearing, and why is it wrong?\nA. Tale-bearing is the act of telling persons what others have said\nabout them, especially if the things said be evil. It is wrong, because\nit gives rise to anger, hatred and ill-will, and is often the cause of\ngreater sins.\n\nQ. 1314. {381} What must they do who have lied about their neighbor and\nseriously injured his character?\nA. They who have lied about their neighbor and seriously injured his\ncharacter must repair the injury done as far as they are able, otherwise\nthey will not be forgiven.\n\nQ. 1315. {382} What is the ninth Commandment?\nA. The ninth Commandment is: Thou shalt not covet thy neighbor's wife.\n\nQ. 1316. {383} What are we commanded by the ninth Commandment?\nA. We are commanded by the ninth Commandment to keep ourselves pure in\nthought and desire.\n\nQ. 1317. {384} What is forbidden by the ninth Commandment?\nA. The ninth Commandment forbids unchaste thoughts, desires of another's\nwife or husband, and all other unlawful impure thoughts and desires.\n\nQ. 1318. {385} Are impure thoughts and desires always sins?\nA. Impure thoughts and desires are always sins, unless they displease us\nand we try to banish them.\n\nQ. 1319. {386} What is the tenth Commandment?\nA. The tenth Commandment is: Thou shalt not covet thy neighbor's goods.\n\nQ. 1320. What does covet mean?\nA. Covet means to wish to get wrongfully what another possesses or to\nbegrudge his own to him.\n\nQ. 1321. {387} What are we commanded by the tenth Commandment?\nA. By the tenth Commandment we are commanded to be content with what we\nhave, and to rejoice in our neighbor's welfare.\n\nQ. 1322. Should we not, then, try to improve our position in the world?\nA. We should try to improve our position in the world, provided we can\ndo so honestly and without exposing ourselves to greater temptation or\nsin.\n\nQ. 1323. {388} What is forbidden by the tenth Commandment?\nA. The tenth Commandment forbids all desires to take or keep wrongfully\nwhat belongs to another.\n\nQ. 1324. In what does the sixth commandment differ from the ninth, and\nthe seventh differ from the tenth?\nA. The sixth commandment differs from the ninth in this, that the sixth\nrefers chiefly to external acts of impurity, while the ninth refers more\nto sins of thought against purity. The seventh commandment refers\nchiefly to external acts of dishonesty, while the tenth refers more to\nthoughts against honesty.\n\n\n\nLESSON THIRTY-FIFTH.\nON THE FIRST AND SECOND COMMANDMENTS OF THE CHURCH.\n\n\nQ. 1325. Are not the commandments of the Church also commandments of\nGod?\nA. The commandments of the Church are also commandments of God, because\nthey are made by His authority, and we are bound under pain of sin to\nobserve them.\n\nQ. 1326. What is the difference between the commandments of God and the\nCommandments of the Church?\nA. The commandments of God were given by God Himself to Moses on Mount\nSinai; the commandments of the Church were given on different occasions\nby the lawful authorities of the Church. The Commandments given by God\nHimself cannot be changed by the Church; but the commandments made by\nthe Church itself may be changed by its authority as necessity requires.\n\nQ. 1327. {389} Which are the chief commandments of the Church?\nA. The chief commandments of the Church are six:\n\n1. To hear Mass on Sundays and holydays of obligation.\n2. To fast and abstain on the days appointed.\n3. To confess at least once a year.\n4. To receive the Holy Eucharist during the Easter time.\n5. To contribute to the support of our pastors.\n6. Not to marry persons who are not Catholics, or who are related to us\n   within the third degree of kindred, nor privately without witnesses,\n   nor to solemnize marriage at forbidden times.\n\nQ. 1328. Why has the Church made commandments?\nA. The Church has made commandments to teach the faithful how to worship\nGod and to guard them from the neglect of their religious duties.\n\nQ. 1329. {390} Is it a mortal sin not to hear Mass on a Sunday or a\nholyday of obligation?\nA. It is a mortal sin not to hear Mass on a Sunday or a holyday of\nobligation, unless we are excused for a serious reason. They also commit\na mortal sin who, having others under their charge, hinder them from\nhearing Mass, without a sufficient reason.\n\nQ. 1330. What is a \"serious reason\" excusing one from the obligation of\nhearing Mass?\nA. A \"serious reason\" excusing one from the obligation of hearing Mass\nis any reason that makes it impossible or very difficult to attend Mass,\nsuch as severe illness, great distance from the Church, or the need of\ncertain works that cannot be neglected or postponed.\n\nQ. 1331. Are children obliged, under pain of mortal sin, the same as\ngrown persons, to hear Mass on Sundays and holydays of obligation?\nA. Children who have reached the use of reason are obliged under pain of\nmortal sin, the same as grown persons, to hear Mass on Sundays and\nholydays of obligation; but if they are prevented from so doing by\nparents, or others, then the sin falls on those who prevent them.\n\nQ. 1332. {391} Why were holydays instituted by the church?\nA. Holydays were instituted by the Church to recall to our minds the\ngreat mysteries of religion and the virtues and rewards of the saints.\n\nQ. 1333. How many holydays of obligation are there in this country?\nA. In this country there are six holydays of obligation, namely, (1)\nFeast of the Immaculate Conception (Dec. 8th); (2) Christmas (Dec.\n25th); (3) Feast of the Circumcision of Our Lord (Jan. 1st); (4) Feast\nof the Ascension of Our Lord (forty days after Easter); (5) Feast of the\nAssumption of the Blessed Virgin (Aug. 15th); and (6) Feast of All\nSaints (Nov. 1st).\n\nQ. 1334. {392} How should we keep the holydays of obligation?\nA. We should keep the holydays of obligation as we should keep the\nSunday.\n\nQ. 1335. Why are certain holydays called holydays of obligation?\nA. Certain holydays are called holydays of obligation because on such\ndays we are obliged under pain of mortal sin to hear Mass and keep from\nservile works as we do on Sundays.\n\nQ. 1336. What should one do who is obliged to work on a holyday of\nobligation?\nA. One who is obliged to work on a holyday of obligation should, if\npossible, hear Mass before going to work, and should also explain this\nnecessity in confession, so as to obtain the confessor's advice on the\nsubject.\n\nQ. 1337. {393} What do you mean by fast-days?\nA. By fast-days I mean days on which we are allowed but one full meal.\n\nQ. 1338. Is it permitted on fast days to take any food besides the one\nfull meal?\nA. It is permitted on fast days, besides the one full meal, to take two\nother meatless meals, to maintain strength, according to each one's\nneeds. But together these two meatless meals should not equal another\nfull meal.\n\nQ. 1339. Who are obliged to fast?\nA. All persons over 21 and under 59 years of age, and whose health and\noccupation will permit them to fast.\n\nQ. 1340. Does the Church excuse any classes of persons from the\nobligation of fasting?\nA. The Church does excuse certain classes of persons from the obligation\nof fasting on account of their age, the condition of their health, the\nnature of their work, or the circumstances in which they live. These\nthings are explained in the Regulations for Lent, read publicly in the\nChurches each year.\n\nQ. 1341. What should one do who doubts whether or not he is obliged to\nfast?\nA. In doubt concerning fast, a parish priest or confessor should be\nconsulted.\n\nQ. 1342. When do fast days chiefly occur in the year?\nA. Fast days chiefly occur in the year during Lent and Advent, on the\nEmber days and on the vigils or eves of some great feasts. A vigil\nfalling on a Sunday is not observed.\n\nQ. 1343. What do you mean by Lent, Advent, Ember days and the vigils of\ngreat feasts?\nA. Lent is the seven weeks of penance preceding Easter. Advent is the\nfour weeks of preparation preceding Christmas. Ember days are three days\nset apart in each of the four seasons of the year as special days of\nprayer and thanksgiving. Vigils are the days immediately preceding great\nfeasts and spent in spiritual preparation for them.\n\nQ. 1344. {394} What do you mean by days of abstinence?\nA. By days of abstinence I mean days on which no meat at all may be\ntaken (complete abstinence) or on which meat may be taken only once a\nday (partial abstinence). This is explained in the regulations for Lent.\nAll the Fridays of the year are days of abstinence except when a Holyday\nof obligation falls on a Friday outside of Lent.\n\nQ. 1345. Are children and persons unable to fast bound to abstain on\ndays of abstinence?\nA. Children, from the age of seven years, and persons who are unable to\nfast are bound to abstain on days of abstinence, unless they are excused\nfor sufficient reason.\n\nQ. 1346. {395} Why does the Church command us to fast and abstain?\nA. The Church commands us to fast and abstain, in order that we may\nmortify our passions and satisfy for our sins.\n\nQ. 1347. What is meant by our passions and what by mortifying them?\nA. By our passions are meant our sinful desires and inclinations.\nMortifying them means restraining them and overcoming them so that they\nhave less power to lead us into sin.\n\nQ. 1348. {396} Why does the Church command us to abstain from flesh-meat\non Fridays?\nA. The Church commands us to abstain from flesh-meat on Fridays in honor\nof the day on which our Saviour died.\n\n\n\nLESSON THIRTY-SIXTH.\nON THE THIRD, FOURTH, FIFTH, AND SIXTH COMMANDMENTS OF THE CHURCH.\n\n\nQ. 1349. {397} What is meant by the command of confessing at least once\na year?\nA. By the command of confessing at least once a year is meant that we\nare obliged, under pain of mortal sin, to go to confession within the\nyear.\n\nQ. 1350. {398} Should we confess only once a year?\nA. We should confess frequently, if we wish to lead a good life.\n\nQ. 1351. Should we go to confession at our usual time even if we think\nwe have not committed sin since our last confession?\nA. We should go to confession at our usual time even if we think we have\nnot committed sin since our last confession, because the Sacrament of\nPenance has for its object not only to forgive sins, but also to bestow\ngrace and strengthen the soul against temptation.\n\nQ. 1352. {399} Should children go to confession?\nA. Children should go to confession when they are old enough to commit\nsin, which is commonly about the age of seven years.\n\nQ. 1353. {400} What sin does he commit who neglects to receive Communion\nduring the Easter time?\nA. He who neglects to receive Communion during the Easter time commits a\nmortal sin.\n\nQ. 1354. {401} What is the Easter time?\nA. The Easter time is, in this country, the time between the first\nSunday of Lent and Trinity Sunday.\n\nQ. 1355. When is Trinity Sunday?\nA. Trinity Sunday is the Sunday after Pentecost, or eight weeks after\nEaster Sunday; so that there are fourteen weeks in which one may comply\nwith the command of the Church to receive Holy Communion between the\nfirst Sunday of Lent and Trinity Sunday.\n\nQ. 1356. {402} Are we obliged to contribute to the support of our\npastors?\nA. We are obliged to contribute to the support of our pastors, and to\nbear our share in the expense of the Church and school.\n\nQ. 1357. Where did the duty of contributing to the support of the Church\nand clergy originate?\nA. The duty of contributing to the support of the Church and clergy\noriginated in the Old Law, when God commanded all the people to\ncontribute to the support of the temple and of its priests.\n\nQ. 1358. What does the obligation of supporting the Church and school\nimply?\nA. The obligation of supporting the Church and school implies the duty\nof making use of the Church and school by attending religious worship in\nthe one and by giving Catholic education in the other; because if the\nChurch and school were not necessary for our spiritual welfare we would\nnot be commanded to support them.\n\nQ. 1359. Does the fifth commandment of the Church include the support\nonly of our pastors and the Church and school?\nA. The fifth commandment of the Church includes the support also of our\nholy father, the Pope, bishops, priests, missions, religious\ninstitutions and religion in general.\n\nQ. 1360. {403} What is the meaning of the commandment not to marry\nwithin the third degree of kindred?\nA. The meaning of the commandment not to marry within the third degree\nof kindred is that no one is allowed to marry another within the third\ndegree of blood relationship.\n\nQ. 1361. Who are in the third degree of blood relationship?\nA. Second cousins are in the third degree of blood relationship, and\npersons whose relationship is nearer than second cousins are in closer\ndegrees of kindred. It is unlawful for persons thus related to marry\nwithout a dispensation or special permission of the Church.\n\nQ. 1362. Are there other relationships besides blood relationship that\nrender marriage unlawful without a dispensation?\nA. There are other relationships besides blood relationship that render\nmarriage unlawful without a dispensation, namely, the relationships\ncontracted by marriage, which are called degrees of affinity, and the\nrelationship contracted by being sponsors at Baptism, which is called\nspiritual affinity.\n\nQ. 1363. What should persons about to marry do, if they suspect they are\nrelated to each other?\nA. Persons about to marry, if they suspect they are related to each\nother, should make known the facts to the priest, that he may examine\nthe degree of relationship and procure a dispensation if necessary.\n\nQ. 1364. {404} What is the meaning of the command not to marry\nprivately?\nA. The command not to marry privately means that none should marry\nwithout the blessing of God's priests or without witnesses.\n\nQ. 1365. What sin is it for Catholics to be married before the minister\nof another religion?\nA. It is a mortal sin for Catholics to be married before the minister of\nanother religion, and they who attempt to do so incur excommunication,\nand absolution from their sin is reserved to the bishop.\n\nQ. 1366. {405} What is the meaning of the precept not to solemnize\nmarriage at forbidden times?\nA. The meaning of the precept not to solemnize marriage at forbidden\ntimes is that during Lent and Advent the marriage ceremony should not be\nperformed with pomp or a nuptial Mass.\n\nQ. 1367. {406} What is the nuptial Mass?\nA. The nuptial Mass is a Mass appointed by the Church to invoke a\nspecial blessing upon the married couple.\n\nQ. 1368. {407} Should Catholics be married at a nuptial Mass?\nA. Catholics should be married at a nuptial Mass, because they thereby\nshow greater reverence for the holy Sacrament and bring richer blessings\nupon their wedded life.\n\nQ. 1369. What restrictions does the Church place on the ceremonies of\nmarriage when one of the persons is not a Catholic?\nA. The Church places several restrictions on the ceremonies of marriage\nwhen one of the persons is not a Catholic. The marriage cannot take\nplace in the church; the priest cannot wear his sacred vestments nor use\nholy water nor bless the ring nor the marriage itself. The Church places\nthese restrictions to show her dislike for such marriages, commonly\ncalled mixed marriages.\n\nQ. 1370. Why does the Church dislike mixed marriages?\nA. The Church dislikes mixed marriages because such marriages are\nfrequently unhappy, give rise to many disputes, endanger the faith of\nthe Catholic member of the family, and prevent the religious education\nof the children.\n\n\n\nLESSON THIRTY-SEVENTH.\nON THE LAST JUDGMENT AND THE RESURRECTION, HELL, PURGATORY, AND HEAVEN.\n\n\nQ. 1371. {408} When will Christ judge us?\nA. Christ will judge us immediately after our death, and on the last\nday.\n\nQ. 1372. {409} What is the judgment called which we have to undergo\nimmediately after death?\nA. The judgment we have to undergo immediately after death is called the\nParticular Judgment.\n\nQ. 1373. Where will the particular judgment be held?\nA. The particular judgment will be held in the place where each person\ndies, and the soul will go immediately to its reward or punishment.\n\nQ. 1374. {410} What is the judgment called which all men have to undergo\non the last day?\nA. The judgment which all men have to undergo on the last day is called\nthe General Judgment.\n\nQ. 1375. Will the sentence given at the particular judgment be changed\nat the general judgment?\nA. The sentence given at the particular judgment will not be changed at\nthe general judgment, but it will be repeated and made public to all.\n\nQ. 1376. {411} Why does Christ judge men immediately after death?\nA. Christ judges men immediately after death to reward or punish them\naccording to their deeds.\n\nQ. 1377. How may we daily prepare for our judgment?\nA. We may daily prepare for our judgment by a good examination of\nconscience, in which we will discover our sins and learn to fear the\npunishment they deserve.\n\nQ. 1378. {412} What are the rewards or punishments appointed for men's\nsouls after the Particular Judgment?\nA. The rewards or punishments appointed for men's souls after the\nParticular Judgment are Heaven, Purgatory, and Hell.\n\nQ. 1379. {413} What is Hell?\nA. Hell is a state to which the wicked are condemned, and in which they\nare deprived of the sight of God for all eternity, and are in dreadful\ntorments.\n\nQ. 1380. Will the damned suffer in both mind and body?\nA. The damned will suffer in both mind and body, because both mind and\nbody had a share in their sins. The mind suffers the \"pain of loss\" in\nwhich it is tortured by the thought of having lost God forever, and the\nbody suffers the \"pain of sense\" by which it is tortured in all its\nmembers and senses.\n\nQ. 1381. {414} What is Purgatory?\nA. Purgatory is the state in which those suffer for a time who die\nguilty of venial sins, or without having satisfied for the punishment\ndue to their sins.\n\nQ. 1382. Why is this state called Purgatory?\nA. This state is called Purgatory because in it the souls are purged or\npurified from all their stains; and it is not, therefore, a permanent or\nlasting state for the soul.\n\nQ. 1383. Are the souls in Purgatory sure of their salvation?\nA. The souls in Purgatory are sure of their salvation, and they will\nenter heaven as soon as they are completely purified and made worthy to\nenjoy that presence of God which is called the Beatific Vision.\n\nQ. 1384. Do we know what souls are in Purgatory, and how long they have\nto remain there?\nA. We do not know what souls are in Purgatory nor how long they have to\nremain there; hence we continue to pray for all persons who have died\napparently in the true faith and free from mortal sin. They are called\nthe faithful departed.\n\nQ. 1385. {415} Can the faithful on earth help the souls in Purgatory?\nA. The faithful on earth can help the souls in Purgatory by their\nprayers, fasts, alms, deeds; by indulgences, and by having Masses said\nfor them.\n\nQ. 1386. Since God loves the souls in Purgatory, why does He punish\nthem?\nA. Though God loves the souls in Purgatory, He punishes them because His\nholiness requires that nothing defiled may enter heaven and His justice\nrequires that everyone be punished or rewarded according to what he\ndeserves.\n\nQ. 1387. {416} If every one is judged immediately after death, what need\nis there of a general judgment?\nA. There is need of a general judgment, though every one is judged\nimmediately after death, that the providence of God, which, on earth,\noften permits the good to suffer and the wicked to prosper, may in the\nend appear just before all men.\n\nQ. 1388. What is meant by \"the Providence of God\"?\nA. By \"the Providence of God\" is meant the manner in which He preserves,\nprovides for, rules and governs the world and directs all things by His\ninfinite Will.\n\nQ. 1389. Are there other reasons for the general judgment?\nA. There are other reasons for the general judgment, and especially that\nChrist Our Lord may receive from the whole world the honor denied Him at\nHis first coming, and that all may be forced to acknowledge Him their\nGod and Redeemer.\n\nQ. 1390. {417} Will our bodies share in the reward or punishment of our\nsouls?\nA. Our bodies will share in the reward or punishment of our souls,\nbecause through the resurrection they will again be united to them.\n\nQ. 1391. When will the general resurrection or rising of all the dead\ntake place?\nA. The general resurrection or rising of all the dead will take place at\nthe general judgment, when the same bodies in which we lived on earth\nwill come forth from the grave and be united to our souls and remain\nunited with them forever either in heaven or in hell.\n\nQ. 1392. {418} In what state will the bodies of the just rise?\nA. The bodies of the just will rise glorious and immortal.\n\nQ. 1393. {419} Will the bodies of the damned also rise?\nA. The bodies of the damned will also rise, but they will be condemned\nto eternal punishment.\n\nQ. 1394. Why do we show respect for the bodies of the dead?\nA. We show respect for the bodies of the dead because they were the\ndwelling-place of the soul, the medium through which it received the\nSacraments, and because they were created to occupy a place in heaven.\n\nQ. 1395. {420} What is Heaven?\nA. Heaven is the state of everlasting life in which we see God face to\nface, are made like unto Him in glory, and enjoy eternal happiness.\n\nQ. 1396. In what does the happiness in heaven consist?\nA. The happiness in heaven consists in seeing the beauty of God, in\nknowing Him as He is, and in having every desire fully satisfied.\n\nQ. 1397. What does St. Paul say of heaven?\nA. St. Paul says of heaven, \"That eye hath not seen, nor ear heard,\nneither hath it entered into the heart of man what things God hath\nprepared for them that love Him.\" (I. Cor. ii., 9.)\n\nQ. 1398. Are the rewards in heaven and the punishments in hell the same\nfor all who enter into either of these states?\nA. The rewards of heaven and the punishments in hell are not the same\nfor all who enter into either of these states, because each one's reward\nor punishment is in proportion to the amount of good or evil he has done\nin this world. But as heaven and hell are everlasting, each one will\nenjoy his reward or suffer his punishment forever.\n\nQ. 1399. {421} What words should we bear always in mind?\nA. We should bear always in mind these words of our Lord and Saviour\nJesus Christ: \"What doth it profit a man if he gain the whole world and\nsuffer the loss of his own soul, or what exchange shall a man give for\nhis soul? For the Son of man shall come in the glory of His Father with\nHis angels; and then will He render to every man according to his\nworks.\"\n\nQ. 1400. Name some of the more essential religious truths we must know\nand believe.\nA. Some of the more essential religious truths we must know and believe\nare:\n\n(1) That there is but one God, and He will reward the good and punish\n    the wicked.\n(2) That in God there are three Divine Persons: the Father, the Son, and\n    the Holy Ghost, and these Divine Persons are called the Blessed\n    Trinity.\n(3) That Jesus Christ, the Second Person of the Blessed Trinity, became\n    man and died for our redemption.\n(4) That the grace of God is necessary for our salvation.\n(5) That the human soul is immortal.","title":"A catechism of Christian doctrine, no. 3 : for two years' course for post-confirmation classes","tradition":"scripture-revelation","translated_text":null,"word_count":74639}