A catechism of Christian doctrine : prepared and enjoined by order of the Third plenary council of Baltimore : no. 3.


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^The gates of Kell shall not prevail against it/’—St. Matt. xn. x8.

KINKEAD’S
Baltimore Series of Catechisms

Nos. 00, 0, 1, 2, 3, 4

A CATECHISM
OF

Christian Doctrine
Prepared and Enjoined by

Order of the Third Plenary Council of Baltimore

No. 3
SUPPLEMENTED BY

Rev. THOMAS L. KINKEAD
AUTHOR OF

&n Explanation of tbe ^Baltimore Catecblsm

New York, Cincinnati, Chicago, San Francisco

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KINKEAD’S
BALTIMORE SERIES OF CATECHISMS

Nos. o, i, 2, 3, 4

A

CATECHISM
OF

CHRISTIAN DOCTRINE

PREPARED AND ENJOINED
BY ORDER OF THE

THIRD PLENARY COUNCIL OF BALTIMORE
(7n Accordance with the New Canon Law)

No. 3

Supplemented by

Rev. THOMAS L. KINKEAD
Author of “An Explanation of the Baltimore Catechism'*

Published by Ecclesiastical Authority

New York, Cincinnati, Chicago, San Francisco
BENZIGER BROTHERS

PRINTERS TO THE HOLY APOSTOLIC SEE



Imprimatur:

JOHN CARDINAL McCLOSKEY, * ,

New York, April 6, 188^
Archbishop of New York.

The Catechism ordered by the Third Plenary Council of Balti-
more, haznng been diligently compiled and examined, is hereby
approved.

JAMES GIBBONS,
Archbishop of Baltimore,

Apostolic Delegate.

Baltimore, April 6, 1885.

fltbU obetat:

REV. REMIGIUS LAFORT, S.T.L.,
Censor Librorum.

Imprimatur:

* MICHAEL AUGUSTINE,
Archbishop of New York.

New York, February 21, 1901.

flibtl obstat:

ARTHUR J. SCANLAN, S.T.D.,
Censor Librorum.

Imprimatur:
PATRICK J. HAYES, D.D.,

Archbishop of New York.

New York, June 29, 1921.
Copyright, 1901, by T. L. Kinkead.

Copyright, 1921, by Benziger Brothers.

Copyright, 1885, by J. L. Spalding.

ALL RIGHTS RESERVED.

Printed in the United States of America,

Deartffltec!



NOTE
These Catechisms of the Baltimore Series are

arranged on a progressive plan. No. oo gives the
Prayers and Acts to be learned before the study
of the Catechisms begins :—No. o contains one-
half the questions of No. i

;
No. i half the ques-

tions of No. 2; No. 2 one-third the questions of
No. 3, and No. 4 (an Explanation of the Bal-
timore Catechism) furnishes much additional
information with copious explanations and ex-
amples.

The same questions bear the same numbers
throughout the series, and their wording is iden-
tical. The different sizes of type make the Cate-
chisms more suitable to their respective grades;
smaller children usually requiring larger print.

Apart from its educational advantages, the
progressive plan aims at lessening the expense in
providing children with Catechisms, by furnish-
ing just what is necessary for each grade

;
it aims

also at encouraging the children to learn, by
affording opportunity for promotion from book
to book.

These Catechisms are intended to furnish a
complete course of religious instruction, when
used as follows

:

No. 00 for Prayer classes.
No. o for Confession classes and certain adults.
No. 1 for First Communion classes.
No. 2 for Confirmation classes.
No. 3 for two years’ course for Post-Confirma-

tion classes.

No. 4 for Teachers and Teachers’ Training
classes.



Preface to No. 3

I have been requested by several priests to
prepare an abridgment of the “Explanation of
the Baltimore Catechism

,,

that would be suitable
as a classbook for children who have been con-
firmed or who have completed the study of the
Baltimore Catechism No. 2. The “Explana-
tion” itself contains more matter than some of
these children can master and it costs a little
more than many of them can afford to pay. 1
have, therefore, selected from the list given in
the back of the “Explanation” a large number
of the more practical and important questions, to
which I have added others, with answers, as full,
brief and simple as the matter will permit.
These questions and answers are added to those
of the Baltimore Catechism No. 2, but with
such distinction in type that all may see they
are not a part of the Catechism prepared by
the Council, but only a development of its
meaning.
Whenever questions on the same subject are

repeated in the book their object is to bring out
some new point or to show their connection with
the subject-matter there explained.

Author.



Catechism of Christian Doctrine

PRAYERS
The Lord's Prayer.

Our Father, who art in heaven, hallowed be Thy name

;

Thy kingdom come; Thy will be done on earth as it is in
heaven. Give us this day our daily bread; and forgive us our
trespasses as we forgive those who trespass against us

; and lead
us not into temptation, but deliver us from evil. Amen.

The Angelical Salutation

.

Hail Mary, full of grace! the Lord is with thee: blessed arl
thou amongst women, and blessed is the fruit of thy womb,
Jesus. Holy Mary, Mother of God, pray for us sinners, now
and at the hour of our death. Amen

.

The Apostles' Creed.

I believe in God, the Father Almighty, Creator of heaven
and earth; and in Jesus Christ, His only Son, our Lord; who
was conceived by the Holy Ghost, born of the Virgin Mary,
suffered under Pontius Pilate, was crucified; died, and was
buried. He descended into hell; the third day He arose again
from the dead; He ascended into heaven, sitteth at the right
hand of God, the Father Almighty; from thence He shall come
to judge the living and the dead. I believe in the Holy Ghost,
the Holy Catholic Church, the communion of Saints, the for-
giveness of sins, the resurrection of the body, and the life ever -

lasting. Amen.

The Confiteor.
I confess to Almighty God, to blessed Mary, ever Virgin, to

blessed Michael the Archangel, to blessed John the Baptist,
to the holy Apostles Peter and Paul, and to all the Saints, that
I have sinned exceedingly in thought, word and deed, through
my fault, through my fault, through my most grievous fault.
Therefore, I beseech blessed Mary, ever Virgin, blessed Michael
the Archangel, blessed John the Baptist, the holy Apostles
Peter and Paul, and all the Saints, to pray to the Lord our
God for me.
May the Almighty God have mercy on me, and forgive me

my sins, and bring me to everlasting life. Amen.
May the Almighty and merciful Lord grant me pardon, abso^

lution, and remission of all my sins. Amen.
5



6

An Act of Faith.

O my God! I firmly believe that Thou art one God in three
Divine persons, Father, Son, and Holy Ghost;

I believe tha

Thy Divine Son became man, and died for our sms,
and that

He will come to judge the living and the dead. I believe
these

and all the truths which the Holy Catholic Church
teaches, be-

cause Thou hast revealed them, who canst neither deceive

be deceived.

An Act of Hope.

O my God! relying on Thy infinite goodness and promises
I hope to obtain pardon of my sins, the help of Thy grace, and
life everlasting, through the merits of Jesus

Christ, my Lord

and Redeemer.
An Act of Love.

O my God! I love Thee above all things, with my whole
heart and soul, because Thou art all-good and worthy

of all

love. I love my neighbor as myself for the love of thee.
1

forgive all who have injured me, and ask pardon of all
whom

I have injured.

An Act of Contrition.

O my God! I am heartily sorry for having offended Thee
and I detest all my sins, because I dread the loss of heaven

and

the pains of hell ; but most of all because they
offend Thee, my

God, who art all-good and deserving of all my love. I
firmly

resolve, with the help of Thy grace, to confess my sms, to
dc

penance, and to amend my life.

The Blessing before Meals.

4-Bless us, O Lord ! and these Thy gifts, which we are about
to receive from Thy bounty, through Christ our

Lord. Amen.

Grace after Meals.

4-We give Thee thanks for all Thy benefits, O Almighty God,
who livest and reignest for ever; and may the souls

of the faith-

ful departed, through the mercy of God, rest
in peace. Amen.

The Manner in which a Lay Person is to Baptize
in

Case of Necessity:

Pour common water on the head or face of the
person to be baptized

’^‘iTaptizfthrm^the-name of the Father, and of the Son,
and of the

^N
y
B
h
°iny person of either sex who has reached the

use of reason

'an baptize in case of necessity.



CATECHISM

THE LORD’S PRAYER.
Q. i. Say the Lord’s Prayer.
A. Our Father, who art in heaven, hallowed

be Thy name
;
Thy kingdom come

;
Thy will

be done on earth as it is in heaven. Give us
this day our daily bread

;
and forgive us our

trespasses as we forgive those who trespass
against us

;
and lead us not into temptation,

but deliver us from evil. Amen.

Q. 2. Who made the Lord’s Prayer?
A. Our Lord Himself made the Lord’s

Prayer for the use of His disciples and of all
the faithful.

Q. 3. Why is the “Our Father” the most ex-
cellent of all Prayers?

A. The “Our Father” is the most excellent
of all prayers becaue Our Lord Himself made
it and because its petitions ask for all we can
need for soul or body.

Q. 4. How is the Lord’s Prayer divided?
A. The Lord’s Prayer is divided into seven

requests or petitions. Three of these petitions
refer to God’s honor and glory, and the re-
maining four to our corporeal or spiritual
wants.

Q. 5. Whom do we address as “Our Father”
when we say the Lord’s Prayer?

A. When we say “Our Father” in the Lord’s
Prayer we address Almighty God, Father, Son
and Holy Ghost united in the adorable Trinity.

7



Q. 6. Why do we say “our” and not “my”
Father?

A. We say “our” and not “my” Father to
remind us that through our creation and re-

demption, we are all members of the great hu-
man family of which God is the Father; and
that we should pray for and help one another.

Q. 7. Why do we call God Father?
A. We call God Father because He does for

us what a good father should do for his chil-

dren. He gives us our existence; He protects
us; He provides for us and teaches us; and
because the name of “Father” fills us with love

and reverence for him, and with confidence in

Him.

Q. 8. Why do we say “Who art in heaven”
if God be everywhere?
A. We say “who art in heaven” to put us in

mind (1) that heaven is our true home
for

which we were created ; (2) that in heaven we

shall see God face to face as He is; (3) that
heaven is the place where God will be for all

eternity, with the blessed.

Q. 9. What does “Hallowed be Thy Name”
mean? . T

A. Hallowed means set apart for a holy or

sacred use, and thus comes to mean treated or

praised as holy or sacred. “Thy name means

God Himself and all relating to Him, and by

this petition we ask that God may be known,

loved and served by all.

Q. 10. What do we ask for in the petition:
“Thy kingdom come”? „

A. In the petition “Thy kingdom come we



9

ask (i) that God may reign in the souls of all
men by His grace, so that they may attain
eternal salvation

; (2) that the true Church

—

Christ’s kingdom—may spread upon earth till
all men embrace the true religion.

Q. 11. Who do God’s Will in heaven?
A. In heaven the Angels and Saints do

God’s Will perfectly. They never disobey, or
even wish to disobey Him. In the petition,
“Thy Will be done on earth as it is in heaven,”
we pray that all God’s creatures may imitate
the Angels and Saints in heaven by never of-
fending Him.

Q. 12. What do we ask for by “our daily
bread”?

A. In the petition for “our daily bread” we
ask not merely for bread, but for all that we
need for the good of our body or soul.

Q. 13. Why do we say “daily”?
A. We say “daily” to teach us that we are

not to be avaricious but only prudent in pro-
viding for our wants

;
and that*we are to have

great confidence in the providence of God.

Q. 14. What do “trespasses” mean?
A. “Trespasses” mean here injuries done or

offenses given to another, and when God is the
person offended, “trespasses” mean sins.

Q. 15. What do you mean by “forgive us
our trespasses as we forgive those who tres-
pass against us”?

A. In this petition we declare to God that
we have forgiven all who have injured or of-
fended us, and ask Him to reward us by par-
doning our sins.



10

Q. 1 6. When may we be said to forgive those
who trespass against us?

A. We may be said to forgive our enemies
when we act, and, as far as possible, feel
toward them as if they had never injured us.

Q. 17. What is temptation?
A. A temptation is anything that incites,

provokes, or urges us to offend God.

Q. 18. What is the best means of overcom-
ing temptation?
A. The best means of overcoming tempta-

tion is to resist its very beginning, by turning
our attention from it; by praying for help to
resist it

;
and by doing the opposite of what we

are tempted to do.

Q. 19. Does God tempt us to sin?
A. God does not tempt us to sin; but He

permits us to be tempted to try our fidelity
or punish our pride; and to give us an oppor-
tunity of meriting rewards for ourselves by
overcoming the temptations.

Q. 20. Can we always resist temptation?
A. We can always resist temptation if we

wish, for God always gives us sufficient grace
and never permits us to be tempted above our
strength.

Q. 21. Is it a sin to be tempted?
A. It is not a sin to be tempted, because we

cannot prevent it. It is sinful only to consent
or yield to the temptation or needlessly expose
ourselves to it.

Q. 22. From what do our temptations come?
A. Our temptations come either from the



II

devil, our spiritual enemy, or from the world ;
that is, the wicked persons, places, or things in
the world

;
or from the flesh

;
that is, our body

with its strong passions and evil inclinations.

Q. 23. Should we seek temptation for the
sake of overcoming it?

A. We must not expose ourselves to temp-
tation, but, on the contrary, carefully avoid it,
yet resist it bravely when it assails us.

Q. 24. From what evil do we ask to be de-
livered?

A. We ask to be delivered from every evil
of body and mind, but particularly to be deliv-
ered from sin, which is the greatest of all evils.

Q. 25. What does “Amen” mean?
A. “Amen” means so be it; and expresses a

desire that the petition may be granted.

Q. 26. What does Christian mean?
A. A Christian is a baptized person who

professes to believe all that Christ has taught,
and to do all that He has commanded as nec-
essary for our salvation.

THE ANGELICAL SALUTATION.
Q. 27. Say the Angelical Salutation.
A. Hail Mary, full of grace ! the Lord is

with thee: blessed art thou amongst women,
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sin-
ners, now and at the hour of our death. Amen.

Q. 28. What is a salutation?
A. A salutation is the customary words or



12

actions by which the people of a country greet
one another.

Q. 29. Why is this salutation called Angel-
ical?

A. This salutation is called Angelical be-
cause it was given by an angel.

Q. 30. What does “hail” mean?
A. “Hail” means, I wish you health. It is

an exclamation of respectful greeting.

Q. 31. How is the “Hail Mary” divided?
A. The “Hail Mary” is divided into two

parts. The first part, made by the Angel Ga-
briel and St. Elizabeth, contains the praises of
the Mother of God

;
and the second part, added

by the Church, begs her intercession for sin-
ners.

Q. 32. Why is the “Hail Mary” usually
placed after the Lord’s Prayer?

A. The “Hail Mary” is usually placed after
the Our Father because it is an inspired pray-
er, the most excellent after the Lord’s Prayer,
and also that the Blessed Mother may, by her
powerful intercession, aid us in obtaining what
we ask.

Q. 33. Who was St. Elizabeth?
A. St. Elizabeth was the mother of St. John

the Baptist and the cousin of the Blessed
Virgin.

Q. 34. What answer did the Blessed Virgin
make to the words of St. Elizabeth?

A. The Blessed Virgin answered St. Eliza-
beth in the words of the beautiful Magnificat.

Q. 35* What is the Magnificat?



13

A. The Magnificat is the splendid canticle
or hymn in which the Blessed Virgin praises
God and returns Him thanks for the great
things He has done for her. It is usually sung
at Vespers in the Church.

Q. 36. Why do we address Mary as “full of
grace

,,
P

A. We address Mary as “full of grace” be-
cause she was never guilty of the slightest sin

;

was endowed with every virtue, and blessed
with a constant increase of grace in her soul.

Q. 37. Why do we say “the Lord is with
thee”?

A. We say “the Lord is with thee,” for be-
sides being with her as He is with all His crea-
tures on account of His presence everywhere

;

and as He is with the good on account of their
virtue, He is with Mary in a very special man-
ner on account of her dignity as Mother of
His Son.

Q. 38. Why is Mary called “blessed amongst
women”?

A. Mary is called “blessed amongst women"
on account of her personal holiness, her grea
dignity as Mother of God, and her freedom
from original sin.

Q. 39. Why is Mary called “holy”?
A. Mary is called “holy” because one full

of grace and endowed with every virtue must
be holy.

Q. 40. Why do we need Mary’s prayers at
the hour of death?

A. We need Mary’s prayers at the hour of
death because at that time our salvation is in



14

greatest danger, and our spiritual enemies
most anxious to overcome us.

Q. 41. Why do we say the “Hail Mary”?
A. We say the “Hail Mary” to put us in

mind of the Incarnation, and to show our de-
votion to the Mother of God, and our confi-
dence in her assistance.

Q. 42. In what form of prayer is the “Hail
Mary” most frequently repeated?

A. The “Hail Mary” is most frequently re-
peated in the recitation of the rosary or beads.

Q. 43. What is the Angelus?
A. The Angelus is a prayer giving a brief

history of the Incarnation.

Q. 44. Say the Angelus.
A. The Angel of the Lord declared unto

Mary. And she conceived of the Holy Ghost.
Hail Mary, &c. Behold the handmaid of the
Lord. Be it done unto me according to Thy
Word. Hail Mary, &c. And the Word was
made flesh. And dwelt among us. Hail Mary,
&c. Pray for us, O Holy Mother of God

!

That we may be made worthy of the promises
of Christ.

Let us pray

:

Pour forth, we beseech Thee, O Lord, Thy
grace into our hearts that we to whom the In-
carnation of Christ Thy Son was made known
by the message of an angel, may, by His Pas-
sion and cross, be brought to the glory of His
resurrection, through the same Christ Our
Lord. Amen.

Q. 45. At what time is the Angelus usually
said ?



15

A. The Angelus is said in the evening, it
memory of the Incarnation; in the morning,
in memory of the Resurrection, and at noon
in memory of the Passion of Our Lord.

Q. 46. What does “the Word was made
flesh” mean in the Angelus?

A. “The Word” means the second person of
the Blessed Trinity, and “made flesh” means
became man.

Q. 47. What is the Litany of the Blessed
Virgin?

A. The Litany is a form of prayer in which
we address our Blessed Lady by many beauti-
ful titles, such as Mother of God, Virgin Most
Pure, Refuge of Sinners, &c., asking her after
each to pray for us.

Q. 48. Are there any other Litanies in use
besides the Litany of the Blessed Virgin?

A. Besides the Litany of the Blessed Virgin
there are other Litanies in use, especially the
Litany of the Saints, the Litany of the Holy
Name of Jesus, the Litany of the Sacred
Heart, &c.

THE APOSTLES’ CREED.
Q. 49. Say the Apostles’ Creed.
A. I believe in God, the Father Almighty,

Creator of heaven and earth; and in Jesus.
Christ, His only Son, our Lord

;
who was con-

ceived by the Holy Ghost, born of the Virgin
Mary, suffered under Pontius Pilate, was cru-
cified

;
died, and was buried. He descended

into hell : the third day He arose again from



i6

the dead : He ascended into heaven, sitteth
at the right hand of God, the Father Al-
mighty; from thence He shall come to judge
the living and the dead. I believe in the Holy
Ghost, the Holy Catholic Church, the com-
munion of Saints, the forgiveness of sins, the
resurrection of the body, and the life everlast-
ing. Amen.

Q. 50. What is a creed?
A. A creed is a summary or list of the chief

truths we believe or profess to believe. It is
a compendium of doctrine.

Q. 51. Why is this creed called the Apostles’?
A. This creed is called the Apostles’ be-

cause it came down to us from the Apostles,
and also to distinguish it from longer creeds in
use in the Church, such as the Nicene Creed,
which is said in the Mass

;
the Athanasian

Creed, which is said in the priests’ divine Of-
fice, and the Creed of Pope Pius IV, which is
used on solemn occasions.

Q. 52. Do all these creeds teach the same
doctrines ?

A. All these creeds teach the same doc-
trines, for the longer creeds are only a fuller
explanation of the truths contained in the
Apostles’ Creed.

Q. 53* Who were the Apostles?
A. The Apostles were the twelve men se-

lected by Our Lord to be the first bishops of
His Church.

Q. 54. How do you know the Apostles were
bishops?

A. I know the Apostles were bishops be-



17

cause they could administer the Sacraments
of Confirmation and Holy Orders and make
laws for the Church, as we learn from Holy
Scripture, and these powers belong to bishops
alone.

Q. 55. Who were the disciples of Our Lord?
A. The disciples were the seventy-two cho-

sen followers of Our Lord, whom He sent to
preach and perform good works in every city
and place whither He Himself was to come.
The Apostles also are frequently called “the
disciples.”

Q. 56. Why did the Apostles leave us a
creed?

A. The Apostles left us a creed that all who
wished to become Christians might have a
standard of the truths they must know and be-
lieve before receiving Baptism.

Q. 57. How many articles or parts in the
Apostles’ Creed?

A. There are twelve articles or parts in the
Apostles’ Creed. They refer to God the Fath-
er in the works of creation; to God the Son in
the works of redemption

;
to God the Holy

Ghost in the works of sanctification ; and each
article contradicts one or more false doctrines
on these subjects.

Q. 58. What does Creation mean?
A. To create means to produce out of noth-

ing. God alone has this power, and He alone
can be called “Creator.”

Q. 5g. Had Jesus Christ more than one
Father?

A. God the Father, the First Person of the



Blessed Trinity, is the only real and true Fath^
er of Jesus Christ, as the Blessed Virgin is His
true Mother. St. Joseph, whom we also call
His father, was only His foster-father or guar-
dian upon earth.

Q. 60. By what names is Our Lord called?
A. Our Lord is called by many names, such

as Our Saviour, Our Redeemer, Jesus Christ,
Son of God; Second Person of the Blessed
Trinity, the Messias, Son of David, Lamb of
God and others to be found in the litanies.
Each name recalls to our mind some benefit
received or prophesy fulfilled.

Q. 61. Of what religion was Pontius Pilate?
A. Pontius Pilate was a pagan

;
that is, a

worshiper of false gods.

Q. 62. Why do we say “died” instead of
“was put to death”?

A. We say “died” to show that Our Lord
gave up His life willingly; for how could He
be put to death against His will, who could
always restore His life as He did at His resur-
rection ?

Q. 63. What is death?
A. Death in man is caused by the separation

of the soul from the body, for Adam was made
a living being by the union of his soul and
body.

O. 64. Why do we say of Christ “He was
buried”?

A. We say that “He was buried” to show
that He was really dead.

Q. 65. Did “hell” always mean only that
state in which the damned are punished ?



19

A. The word “hell” was sometimes used to
signify the grave or a low place. In the
Apostles’ Creed it means Limbo.

Q. 66. Is Limbo the same place as Purga-
tory?

A. Limbo is not the same place as Purga-
tory, because the souls in Purgatory suffer,
while those in Limbo do not.

Q. 67. Who were in Limbo when Our Lord
descended into it?

A. There were in Limbo when Our Lord
descended into it the souls of all those who
died the friends of God, but could not enter
heaven till the Ascension of Our Lord.

Q. 68. Name some holy persons who died
before Christ ascended into heaven.

A. Among the holy persons who died before
Christ ascended into heaven, we may mention

:

Abraham, Isaac, Jacob, Moses, David, the
Prophets, St. Ann, St. John the Baptist, and
St. Joseph.

Q. 69. What do we mean by “Judge the liv-
ing and the dead”?

A. By the “living” we mean all those who
shall be alive upon the earth at the last day,
and by the “dead” those who have died before
that time. Or the “living” may also mean
those who are in a state of grace

;
and the

“dead” those who are in mortal sin.

Q. 70. How many branches or parts of the
Church are there?

A. There are three branches or parts of the
Church, called the Church Militant, the
Church Suffering, and the Church Triumphant.



20

Q. 71. What do we mean by the “Church
Militant”?

A. By the “Church Militant” or “fighting
Church” we mean all the faithful who are still
upon earth struggling for their salvation by
warring against their spiritual enemies.

Q. 72. What do we mean by the “Church
Suffering”?

A. By the “Church Suffering” we mean the
faithful in Purgatory, who are being purified
from the last stains and consequences of their
sins.

Q. 73. What do we mean by the “Church
Triumphant”?

A. By the “Church Triumphant” we mean
all the faithful now in heaven, rejoicing with
God that they have defeated their spiritual
enemies and attained their salvation.

Q. 74. Explain the “Communion of Saints.”
A. The “Communion of Saints” means that

the members of the three branches of the
Church can help one another. We can assist
the souls in Purgatory by our prayers and
good works, while the Saints in heaven inter-
cede for us.

Q. 75. Does the “Communion of Saints”
mean anything else?

A. The “Communion of Saints” means also
that we all share in the merits of Our Lord
and in the superabundant satisfaction of the
Blessed Virgin and of the Saints, as well as in
the prayers and good works of the Church and
of the faithful.



21

Q. 76. Have the Saints their bodies in
heaven ?

A. The Saints have not yet their bodies in
heaven, as they will have them after the resur-
rection on the last day. Our Divine Lord and
His blessed Mother are the only persons
whose bodies are now in heaven.

Q. 77. Are there Saints in heaven whose
names we do not know?

A. There are many Saints in heaven whose
names we do not know, because all who are
admitted into heaven are truly Saints.

Q. 78. To whom do we usually give the
name of ‘‘Saints’’?

A. We usually apply the name of “Saints”
to those only whom the Church has Canon-
ized.

Q. 79. What is the Canonization of a Saint?
A. Canonization is a solemn ceremony by

which the Church declares that a certain per-
son, now dead, was remarkable for extraordin-
ary holiness while on earth, and is now in
heaven worthy of our veneration.

Q. 80. How does the Canonization of a
Saint take place ?

A,. In the Canonization of a Saint (1) the
accounts of the person’s holy life, heroic virtue,
and miracles are collected and sent to the
Holy See

; (2) those accounts are examined by
the Holy Father or his cardinals, and, if found
to be true and sufficient, (3) the Saint is Can-
onized or perhaps only beatified.

Q. 81. What is the difference between the
honors conferred on a person by beatification
and Canonization?



22

A. Beatification limits the honor to be given
to the beatified by restricting it to certain
places or persons

;
whereas Canonization is

the highest honor and permits all to venerate
the Saint everywhere.

Q. 82. Why does the Church Canonize
Saints?

A. The Church Canonizes Saints (1) to
honor them, and (2) to make us certain that
they are in heaven, and may, therefore, be in-
voked in our prayers.

Q. 83. Can the Church err in the Canoniza-
tion of a Saint?

A. The Church cannot err in matters of
faith or morals, and the Canonization of a
Saint is a matter of faith and morals.

Q. 84. What is the difference between a
Saint and an Angel?

A. The Saints lived upon the earth in bodies
like our own. The Angels never inhabited
the earth, though they visit it and remain for
a time with us. They have not now and never
will have bodies.

Q. 85. Through what means may we obtain
the “forgiveness of sins”?

A. We may obtain the “forgiveness of sins”
especially through the Sacraments of Baptism
and Penance.

Q. 86. What do we mean by the “resurrec-
tion of the body”?

A. By the “resurrection of the body” we
mean that the bodies of the dead shall be re-
stored to life, rise again on the last day, and



23

be united to the souls from which they were
separated by death.

Q. 87. How is the resurrection possible
when the bodies are reduced to ashes and
mingled with the soil ?

A. The resurrection is possible to God,
who can do all things, and who, having cre-
ated the bodies out of nothing in the begin-
ning, can easily collect and put together their
scattered parts by an act of His all-powerful
will.

Q. 88. What does “life everlasting’’ mean?
A. “Life everlasting” means endless happi-

ness in heaven
;
as endless misery ’in hell may

be called “everlasting death.”

Q. 89. Is the Apostles’ Creed an act of
faith?

A. The Apostles’ Creed is an act of faith*
because by it we profess our belief in the
truths it contains.

THE CONFITEOR.
Q. 90. Say the Confiteor and verses after it.
A. I confess to Almighty God, to blessed

Mary, ever Virgin, to blessed Michael the
Archangel, to blessed John the Baptist, to the
holy Apostles Peter and Paul, and to all the
Saints, that I have sinned exceedingly in
thought, word and deed, through my fault,
through my fault, through my most grievous
fault. Therefore, I beseech blessed Mary,
ever Virgin, blessed Michael the Archangel,
blessed John the Baptist, the holy Apostles



24

Peter and Paul, and all the Saints, to pray to
the Lord our God for me.
May the Almighty God have mercy on me,

and forgive me my sins, and bring me to ever-
lasting life. Amen.
May the Almighty and merciful Lord grant

me pardon, absolution, and remission of all my
sins. Amen.

Q. 91. What does “Confiteor” mean?
A. “Confiteor” is the first word of this

prayer in Latin, and means “I Confess.'V

Q. 92. How is the Confiteor divided?
A. The Qonfiteor is divided into two parts.

In the first part we acknowledge our sins in
the presence of God and of His Saints and
Angels. In the second part we beg the Saints
and Angels to aid us in obtaining forgiveness.

Q. 93. What should we bear in mind in say-
ing any prayer, and especially the Confiteor?

A. While saying any prayer, and especially
the Confiteor, we should bear in mind that we
are in the presence of God, and of His Saints
and Angels, who see us and hear us, though
we can not see or hear them.

AN ACT OF FAITH.
Q. 94. Say the Act of Faith.

A. O my God ! I firmy believe that Thou art
one God in three Divine persons, Father, Son,
and Holy Ghost; I believe that Thy Divine
Son became man, and died for our sins, and
that He will come to judge the living and the
dead. I believe these and all the truths which



25

the Holy Catholic Church teaches, because
Thou hast revealed them, who canst neither
deceive nor be deceived.

Q. 95. Give the substance of an Act of Faith.
A. The substance of an Act of Faith is: I

believe all that God has revealed and the
Catholic Church teaches.

Q. 96. Why do we find Acts of Faith of dif-
ferent lengths ?

A. We find Acts of Faith of different
lengths, because some state more fully than
others what God has revealed and the Church
teaches.

AN ACT OF HOPE.
Q. 97. Say the Act of Hope.
A. O my God ! relying on Thy infinite good-

ness and promises, I hope to obtain pardon of
my sins, the help of Thy grace, and life ever-
lasting, through the merits of Jesus Christ, my
Lord and Redeemer.

Q. 98. Give the substance of an Act of
Hope.

A. The substance of an Act of Hope is : I
hope for heaven and the means to obtain it.

AN ACT OF LOVE.
Q. 99. Say the Act of Love.
A. O my God ! I love Thee above all things,

with my whole heart and soul, because Thou
art all-good and worthy of all love. I love my
neighbor as myself for the love of Thee. I



26

forgive all who have injured me, and ask
pardon of all whom I have injured.

Q. ioo. Give the substance of an Act of
Love.

A, The substance of an Act of Love is : I
love God above all things for His own sake,
and my neighbor as myself for the love of
God.

Q. ioi. How do we show that we love God
above all things?

A. We show that we love God above all
things by keeping His commandments and by
never offending Him for any person or thing.

Q. 102. What does loving your neighbor as
yourself mean?

A. Loving my neighbor as myself does not
mean that I must love him as much as myself;
but that I must love him with the same kind
of love, that is, I must never do to my neigh-
bor what I would not wish my neighbor to do
to me; but, on the contrary, do unto others
as I would have others do unto me.

Q. 103. Do an “Act of Love” and an “Act
of Charity” mean the same thing?

A. An “Act of Love” and “Act of Charity”
do mean the same thing, because Charity
means love, or it means an act of kindness that
comes from love.

Q. 104. How may all persons show Charity
to their neighbor?

A. All persons may show Charity to their
neighbor by never injuring his character and
by always speaking well of him.



27

Q. 105. Are we bound to make Acts of
Faith, Hope and Love?
A. We are bound from time to time during

our lives to make Acts of Faith, Hope and
Love

;
otherwise we risk our salvation.

AN ACT OF CONTRITION.

Q. 106. What does “Contrition” mean?
A. “Contrition” means a state of grief or

deep sorrow for our sins.

Q. 107. Say the Act of Contrition.
A. O my God ! I am heartily sorry for hav-

ing offended Thee, and I detest all my sins, be-
cause I dread the loss of heaven and the pains
of hell, but most of all because they offend
Thee, my God, who art all-good and deserving
of all my love. I firmly resolve, with the help
of Thy grace, to confess my sins, to do pen-
ance, and to amend my life.

Q. 108. Give the substance of an Act of Con-
trition.

A. The substance of an Act of Contrition
is : I am sorry for my sins, because they have
offended God, and I will never sin again.

Q. 109. Why do we find Acts of Hope, Love
and Contrition of different lengths?

A. We find Acts of Hope, Love, and Contri-
tion of different lengths, because some explain
more fully than others what we hope for, why
we love God and why we are sorry for our
sins.



28

THE BLESSING BEFORE MEALS.
Q. no. Say the Blessing before Meals.
A. Bless us, O Lord ! and these Thy gifts,

which we are about to receive from Thy
bounty, through Christ Our Lord. Amen.

GRACE AFTER MEALS.
Q. m. Say the Grace after Meals.
A. We give Thee thanks for all Thy bene-

fits, O Almighty God, who livest and reignest
for ever

;
and may the souls of the faithful de-

parted, through the mercy of God, rest in
peace. Amen.

Q. 1 12. What does “Grace” at meals mean?
A. “Grace” at meals means the thanks we

offer God for the food we are about to receive
or have just taken.

Q. 1 13. Why should we say “Grace” at
meals.

A. We should say “Grace” at meals to show
our gratitude to God, who has given us all we
possess and daily supplies our wants.

Q. 1 14. Is it wrong to despise or waste our
food?
A. It is wrong to despise or waste our food,

because we thereby slight the goodness of
God, who owes us nothing.

Q. 1 1 5. Is it a sin to neglect “Grace” at
meals?

A. It is not a sin to neglect “Grace” at
meals, but only a mark of our ingratitude ; for
if we are to thank God for all His gifts we



29

should do so especially at the time the}' are
given.

THE MANNER IN WHICH A LAY PER-
SON IS TO BAPTIZE IN CASE OF

NECESSITY.

Q. 1 1 6. What do you mean here by a “lay
person”?

A. By a “lay person” I mean here any one
who is not a priest.

All such persons and those not dedicated to
the service of the Altar, taken together, are
called the “laity,” as all those who have re-
ceived sacred orders or who are dedicated to
the service of the Altar, taken together, are
called the “clergy.”

Q. 1 17. What is meant by “in case of neces-
sity?”

A. In “case of necessity” means here that a
person not baptized is in danger of death and
there is no priest present to administer the
Sacrament.

Q. 1 18. How is Baptism given by a “lay per-
son”?

A. Whoever baptizes must:

—

Pour common water on the head or face of
the person to be baptized, and say while pour-
ing it

:

“I baptize thee, in the name of the Father,
and of the Son, and of the Holy Ghost.”

N. B.—Any person of either sex who has
reached the use of reason can baptize in case
of necessity.



30

Q. 1 1 9. What else is to be observed?
A. In baptizing: (1) The water must touch

the skin and flow
; (2) the same person who

pours the water must say the words
; (3)

parents should not baptize their own children,
if there be any other person present who
knows how to baptize

; (4) a man, if he be
present and knows how to administer the Sac-
rament, should baptize in preference to a wo-
man

; (5) the person baptizing must have the
intention of doing what the Church does

; (6)
he must not repeat the baptism after giving it
once correctly.

Q. 120. What is this baptism called?
A. The baptism given in case of necessity is

called private baptism to distinguish it from
solemn baptism, which is given in the church
with all the ceremonies proper to it.

Q. 12 1. What do you mean by either sex?
A. “Either sex” means man or woman ; boy

or girl
;
any person competent to baptize.

Q. 122. When may we say one “has reached
the use of reason”?

A. We may say one “has reached the use of
reason” when he knows the difference be-
tween good and bad or right and wrong. Per-
sons acquire this knowledge at about the age
of seven years.

CATECHISM.
Q. 123. What is a Catechism?
A. A Catechism is a book in the form of

questions and answers treating of any subject,
especially of religion.



31

Q. 124. Of what subject does our Catechism
treat ?

A. Our Catechism treats of religion ; that is,
of the truths we must believe and of the things
we must do to serve God.

Q. 125. Why is it important for us to learn
the Catechism?

A. It is important for us to learn the Cate-
chism because it teaches us how to serve God

;

and unless we serve God in this world we can
not be saved in the next

;
therefore, our knowl-

edge of the Catechism affects our whole ex-
istence.

LESSON FIRST.
ON THE END OF MAN.

Q. 126. What do we mean by the “end of
man”?

A. By the “end of man” we mean the pur-
pose for which he was created : namely, to
know, love, and serve God.

Q. 127. How do you know that man was
created for God alone?

A. I know that man was created for God
alone because everything in the world was
created for something more perfect than itself

:

but there is nothing in the world more perfect
than man

;
therefore, he was created for some-

thing outside this world, and since he was not
created for the Angels, he must have been
created for God.

Q. 128. In what respect are all men equal?
A. All men are equal in whatever is neces-

sary for their nature and end. They are all



32

composed of a body and soul; they are all
created to the image and likeness of God ; they
are all gifted with understanding and free will

;

and they have all been created for the same
end—God.

Q. 129. Do not men differ in many things?
A. Men differ in many things, such as learn-

ing, wealth, power, etc.
;
but these things be-

long to the world and not man’s nature. He
came into this world without them and he will
leave it without them. Only the consequences
of good or evil done in this world will accom-
pany men to the next.

Q. 130. Who made the world?
A. God made the world.

Q. 13 1. What does “world” mean in this
question?
A. In this question “world” means the uni-

verse
;
that is, the whole creation ; all that we

now see or may hereafter see.

Q. 132. Who is God?
A. God is the Creator of heaven and earth,

and of all things.

Q. 133. What is man?
A. Man is a creature composed of body and

soul, and made to the image and likeness of
God.

Q. 134. Does “man” in the Catechism mean
all human beings?

A. “Man” in the Catechism means all human
beings, either men or women, boys, girls, or
children.



Q. 135. What is a creature?
A. A creature is anything created, whether

it has life or not
;
body or no body. Every be-

ing, person, or thing except God Himseif may
be called a creature.

Q. 136. Is this likeness in the body or in th^
soul?

A. This likeness is chiefly in the soul.

Q. 137. How is the soul like to God?
A. The soul is like to God because it is a

spirit that will never die, and has understand-
ing and free will.

Q. 138. Is every invisible thing a spirit?

A. Every spirit is invisible—which means
can not be seen

;
but every invisible thing is

not a spirit. The wind is invisible, and it is
not a spirit.

Q. 139. Has a spirit any other quality?
A. A spirit is also indivisible

;
that is, it can.

not be divided into parts, as we divide material
things.

Q. 140. What do the words “will never die”
mean?
A. By the words “will never die” we mean

that the soul, when once created, will never
cease to exist, whatever be its condition in the
next world. Hence we say the soul is im-
mortal or gifted with immortality.

Q. 141. Why then do we say a soul is dead
while in a state of mortal sin?

A. We say a soul is dead while in a state of
mortal sin, because in that state it is as help-



34

less as a dead body, and can merit nothing for

itself.

Q. 142. What does our “understanding”
mean?

A. Our “understanding” means the “gift of
reason,” by which man is distinguished from
all other animals, and by which he is enabled

to think and thus acquire knowledge and regu-

late his actions.

Q. 143. Can we learn all truths by our rea-
son alone?

A. We can not learn all truths by our rea-
son alone, for some truths are beyond the

power of our reason and must be taught to us

by God.

Q. 144. What do we call the truths God
teaches us ?

A. Taken together, we call the truths God
teaches us revelation, and we call the manner
by which He teaches them also revelation.

Q. 145. What is “Free Will”?
A. “Free Will” is that gift of God by which

we are enabled to choose between one thing
and another ; and to do good or evil in spite of

reward or punishment.

Q. 146. Have brute animals “understand-

ing” and “free will”? „
A. Brute animals have not “understanding

and “free will.” They have not “understanding”

because they never change their habits or bet-

ter their condition. They have not “free will

because they never show it in their actions.

Q. 147. What gift in animals supplies the
place of reason?



35

A. In animals the gift of “instinct” supplies
the place of reason in guiding their actions 0

Q. 148. What is instinct?
A. “Instinct” is a gift by which all animals

are impelled to follow the laws and habits that
God has given to their nature.

Q. 149. Have men as well as brutes “in*
stinct”?

A. Men have “instinct,” and they show it
when placed in sudden danger, when they
have not time to use their reason. A falling
man instantly grasps for something to support
him.

Q. 150. Why did God make you?
A. God made me to know Him, to love Him,

and to serve Him in this world, and to be
happy with Him forever in the next.
Q. 15 1. Why is it necessary to know God?
A. It is necessary to know God because

without knowing Him we cannot love Him;
and without loving Him we cannot be saved.
We should know him because He is infinitely
true

;
love Him because He is infinitely beauti-

ful
;
and serve Him because He is infinitely

good.

Q. 152. Of which must we take more care,
our soul or our body?

A. We must take more care of our soul than
of our body.

Q. 153. Why must we take more care of our
soul than of our body?
A. We must take more care of our soul than

of our body, because in losing our soul we lose
God and everlasting happiness.



3&

Q. 154. What must we do to save our souls?
A. To save our souls, we must worship God

by faith, hope, and charity; that is, we must
believe in Him, hope in Him, and love Him
with all our heart.

Q. 155. What does “worship” mean?
A. “Worship” means to give divine honor

by acts such as the offering of prayer or

sacrifice.

Q. 156. How shall we know the things
which we are to believe?
A. We shall know the things which we are

to believe from the Catholic Church, through

which God speaks to us.

Q. 157. What do we mean by the “Church,
through which God speaks to us”?

A. By the “Church, through which God
speaks to us,” we mean the “teaching
Church”; that is, the Pope, Bishops, and

priests, whose duty it is to instruct us in the
truths and practices of our religion.

Q. 158. Where shall we find the chief truths
which the Church teaches?

A. We shall find the chief truths which the
Church teaches in the Apostles’ Creed.

Q. 159. If we shall find only the “chief
truths” in the Apostles’ Creed, where shall we
find the remaining truths?

A. We shall find the remaining truths of
our Faith in the religious writings and preach-

ings that have been sanctioned by the author-
ity of the Church.



37

Q. 160. Name some sacred truths not men-
tioned in the Apostles’ Greed.

A. In the Apostles’ Creed there is no men-
tion of the Real Presence of Our Lord in the
Holy Eucharist, nor of the Infallibility of the
Pope, nor of the Immaculate Conception of
the Blessed Virgin Mary, nor of some other
truths that we are bound to believe.

Q. 161. Say the Apostles’ Creed.

A. I believe in God, the Father Almighty,
Creator of heaven and earth; and in Jesus
Christ, His only Son, our Lord; who was con-
ceived by the Holy Ghost, born of the Virgin
Mary, suffered under Pontius Pilate, was cru-
cified; died, and was buried. He descended
into hell: the third day He arose again from
the dead: He ascended into heaven, sitteth
at the right hand of God, the Father Almighty

:

from thence He shall come to judge the living
and the dead. I believe in the Holy Ghost,
the Holy Catholic Church, the communion of
Saints, the forgiveness of sins, the resurrection
of the body, and the life everlasting. Amen.

LESSON SECOND.

ON GOD AND HIS PERFECTIONS.

Q. 162. What is a perfection?
A. A perfection is any good quality a thing

should have. A thing is perfect when it has
all the good qualities it should have.

Q. 163. What is God?
A. God is a spirit infinitely perfect.



38

Q. 164. What do we mean when we say
God

is “infinitely perfect”? . ,
A. When we say God is infinitely perfect

we mean there is no limit or bounds to His

perfection ; for He possesses all good
qualities

in the highest possible degree and He alone is

“infinitely perfect.”

Q. 165. Had God a beginning?
A. God had no beginning; He always was

and He always will be.

166. Where is God?
A. God is everywhere.

Q. 167. How is God everywhere?
A. God is everywhere whole and entire as

He is in any one place. This is true and we
must believe it, though we cannot understand
it.

Q. 168. If God is everywhere, why do we
not see Him? .
A. We do not see God, because He is a

pure spirit and cannot be seen with bodily

eyes.

Q. 169. Why do we call God a “pure spirit”?
A. We call God a pure spirit because He

has no body. Our soul is a spirit, but not a

“pure” spirit, because it was created for union

with our body.

Q. 170. Why can we not see God with the
eyes of our body?

A. We cannot see God with the eyes of our
body because they are created to see only ma-

terial things, and God is not material but spir-

itual.



39

Q. 17 1. Does God see us?
A. God sees us and watches over us.

Q. 172. Is it necessary for God to watch
over us?
A. It is necessary for God to watch over us,

for without His constant care we could not
exist.

Q. 173. Does God know all things?
A. God knows all things, even our most se-

cret thoughts, words, and actions.

Q. 174. Can God do all things?
A. God can do all things, and nothing is hard

or impossible to Him.

Q. 175. When is a thing said to be “impos-
sible”?

A. A thing is said to be “impossible” when
it cannot be done. Many things that are im-
possible for creatures are possible for God.

Q 0 176. Is God just, holy, and merciful?
A. God is all just, all holy, all merciful, as

He is infinitely perfect.

Q. 177. Why must God be “just” as well as
“merciful”?

A. God must be just as well as merciful be-
cause He must fulfil His promise to punish
those who merit punishment, and because He
cannot be infinite in one perfection without
being infinite in all.

Q. 178. Into what sins will the forgetfulness
of God’s justice lead us?

A. The forgetfulness of God’s justice will
lead us into sins of presumption.



40

Q. 179. Into what sins will the forgetfulness
of God’s mercy lead us?

A. The forgetfulness of God’s mercy will
lead us into sins of despair.

LESSON THIRD.
ON THE UNITY AND TRINITY OF GOD.

Q. 180. What does “unity,” and what does
“trinity” mean?

A. “Unity” means being one, and “trinity’*
means three-fold or three in one.

Q. 181. Can we find an example to fully il-
lustrate the mystery of the Blessed Trinity ?

A. We cannot find an example to fully illus-
trate the mystery of the Blessed Trinity, be-

cause the mysteries of our holy religion are

beyond comparison.

Q. 182. Is there but one God?
A. Yes; there is but one God.

Q. 183. Why can there be but one God?
A. There can be but one God because God,

being supreme and infinite, cannot have an

equal.

Q. 184. What does “supreme” mean?
A. “Supreme” means the highest in author-

ity; also the most excellent or greatest pos-

sible in anything. Thus in all things God is
supreme, and in the Church the Pope is su-

preme.

Q. 185. When are two persons said to be
equal?



41

A. Two persons are said to be equal when
one is in no way greater than or inferior to the
other.

Q. 186. How many persons are there in
God?

A. In God there are three Divine persons,
really distinct, and equal in all things—the
Father, the Son, and the Holy Ghost.

Q. 187. What do “divine” and “distinct”
mean?

A. “Divine” means pertaining to God, and
“distinct” means separate; that is, not con-
founded or mixed with any other thing.

Q, 188. Is the Father God?
A. The Father is God and the first Person

of the Blessed Trinity.

Q. 189. Is the Son God?
A. The Son is God and the second Person of

the Blessed Trinity.

Q. 190. Is the Holy Ghost God?
A. The Holy Ghost is God and the third

Person of the Blessed Trinity.

Q. 19 1. Do “first,” “second,” and “third”
with regard to the persons of the Blessed
Trinity mean that one person existed before
the other or that one is greater than the other?

A. “First,” “second,” and “third” with re-
gard to the persons of the Blessed Trinity do
not mean that one person was before the other
or that one is greater than the other; for all
the persons of the Trinity are eternal and
equal in every respect. These numbers are
used to mark the distinction between the per-



42

sons, and they show the order in which the
one proceeded from the other.

Q. 192. What do you mean by the Blessed
Trinity ?

A. By the Blessed Trinity I mean one God
in three Divine Persons.

Q. 193. Are the three Divine Persons equal
in all things?

A. The three Divine Persons are equal in
all things.

Q. 194. Are the three Divine Persons one
and the same God?

A. The three Divine Persons are one and
the same God, having one and the same Divine
nature and substance.

Q. 195. What do we mean by the “nature”
and “substance” of a thing?

A. By the “nature” of a thing we mean the
combination of all the qualities that make the
thing what it is. By the “substance” of a
thing we mean the part that never changes,
and which cannot be changed without de-

stroying the nature of the thing.

Q. 196. Can we fully understand how the
three Divine Persons are one and the same

God?
A. We cannot fully understand how the

three Divine Persons are one and the same

God, because this is a mystery.

Q. 197. What is a mystery?
A. A mystery is a truth which we cannot

fully understand.



43

Q. 198. Is every truth which we cannot un-
derstand a mystery?

A. Every truth which we cannot understand
is not a mystery; but every revealed truth
which no one can understand is a mystery.

Q. 199. Should we believe truths which we
cannot understand?

A. We should and often do believe truths
which we cannot understand when we have
proof of their existence.

Q. 200. Give an example of truths which all
believe, though many do not understand them.

A. All believe that the earth is round and
moving, though many do not understand it.
All believe that a seed planted in the ground
will produce a flower or tree often with more
than a thousand other seeds equal to itself,
though many cannot understand how this is
done.

Q. 201. Why must a divine religion have
mysteries?

A. A divine religion must have mysteries
because it must have supernatural truths and
God Himself must teach them. A religion
that has only natural truths, such as man can
know by reason alone, fully understand and
teach, is only a human religion.

Q. 202. Why does God require us to believe
mysteries?

A. God requires us to believe mysteries that
we may submit our understanding to Him.

Q. 203. By what form of prayer do we praise
the Holy Trinity?



44

A. We praise the Holy Trinity by a form
of prayer called the Doxology, which has come
down to us almost from the time of the Apos-
tles.

Q. 204. Say the Doxology.
A. The Doxology is : “Glory be to the

Father, and to the Son, and to the Holy Ghost.
As it was in the beginning, is now, and ever
shall be, world without end. Amen”

Q. 205. Is there any other form of the Dox-
ology?

A. There is another form of the Doxology,
which is said in the celebration of the Mass.
It is called the “Gloria in excelsis” or “Glory

be to God on high,” &c., the words sung by
the Angels at the birth of Our Lord.

LESSON FOURTH.
ON CREATION.

Q. 206. What is the difference between mak-
ing and creating?

A. “Making” means bringing forth or form-
ing out of some material already existing, as
workmen do. “Creating” means bringing
forth out of nothing, as God alone can do.

Q. 207. Has everything that exists been cre-
ated ?

A. Everything that exists except God Him-
self has been created.

Q. 208. Who created heaven and earth, and
all things?

A. God created heaven and earth, and all
things.



45

Q. 209. From what do we learn that God
created heaven and earth and all things?
A. We learn that God created heaven and

earth and all things from the Bible or Holy
Scripture, in which the account of the Creation
is given,

Q. 2io, Why did God create all things?
A. God created all things for His own glory

and for their or our good.

Q. 21 1. Did God leave all things to them-
selves after He had created them?
A. God did not leave all things to them-

selves after He had created them; He com
tinues to preserve and govern them.

Q. 212. What do we call the care by which
God preserves and governs the world and all
it contains?
A. We call the care by which God preserves

and governs the world and all it contains His
providence.

Q. 213. How did God create heaven and
earth?

A. God created heaven and earth from noth-
ing by His word only; that is, by a single act
of His all-powerful will.

Q. 214. Which are the chief creatures of
God?
A. The chief creatures of God are angels

and men.

Q. 215. How may God’s creatures on earth
be divided?

A. God’s creatures on earth may be divided
into four classes: (1) Things that exist, as air:



46

(2) things that exist, grow and live, as plants
and trees; (3) things that exist, grow, live and
feel, as animals

; (4) things that exist, grow,
live, feel and understand, as man.

Q. 216. What are angels?
A. Angels are pure spirits without a body,

created to adore and enjoy God in heaven.

Q. 217. If Angels have no bodies, how could
they appear?

A. Angels could appear by taking bodies to
render themselves visible for a time

;
just as

the Holy Ghost took the form of a dove and
the devil took the form of a serpent.

Q. 218. Name some persons to whom An-
gels appeared.

A. Angels appeared to the Blessed Virgin
and St. Joseph; also to Abraham, Lot, Jacob,
Tobias and others.

Q. 219. Were the angels created for any
other purpose?

A. The angels were also created to assist
before the throne of God and to minister unto
Him; they have often been sent as messen-
gers from God to man; and are also appointed
our guardians.

Q. 220. Are all the Angels equal in dignity?
A. All the Angels are not equal in dignity.

There are nine choirs or classes mentioned in
the Holy Scripture. The highest are called
Seraphim and the lowest simply Angels. The
Archangels are one class higher than ordinary
Angels.



47

Q. 221. Mention some Archangels and tell
what they did.
A. The Archangel Michael drove Satan out

of heaven
;
the Archangel Gabriel announced

to the Blessed Virgin that she was to become
the Mother of God. The Archangel Raphael
guided and protected Tobias.

Q. 222. Were Angels ever sent to punish
men?

A. Angels were sometimes sent to punish
men. An Angel killed 185,000 men in the
army of a wicked king who had blasphemed
God

;
an Angel also slew the first-born in the

families of the Egyptians who had persecuted
God’s people.

Q. 223. What do our guardian Angels do
for us?

A. Our guardian Angels pray for us, protect
and guide us, and offer our prayers, good
works and desires to God.

Q. 224. How do we know that Angels offer
our prayers and good works to God?

A. We know that Angels offer our prayers
and good works to God because it is so stated
in Holy Scripture, and Holy Scripture is the
Word of God.

Q. 225. Why did God appoint guardian An-
gels if He watches over us Himself?

A. God appointed guardian
.
Angels to se-

cure for us their help and prayers, and also to
show His great love for us in giving us these
special servants and faithful friends.

Q. 226. Were the angels, as God created
them, good and happy?



48

A. The angels, as God created them, were
good and happy.

Q. 227. Did all the angels remain good and

happy?
A. All the angels did not remain good and

happy; many of them sinned and were cast
into hell, and these are called devils or bad

angels.

Q. 228. Do we know the number of good
and bad Angels?

A. We do not know the number of the good
or bad Angels, but we know it is very great.

Q. 229. What was the devil’s name before
he fell, and why was he cast out of heaven?

A. Before he fell, Satan, or the devil, was
called Lucifer, or light-bearer, a name which
indicates great beauty. He was cast out of
heaven because through pride he rebelled

against God.

Q. 230. How do the bad Angels act toward
us?

A. The bad Angels try by every means to
lead us into sin. The efforts they make are
called temptations of the devil.

Q. 231. Why does the devil tempt us?
A. The devil tempts - us because he hates

goodness, and does not wish us to enjoy the

happiness which he himself has lost.

Q. 232. Can we by our own power overcome
the temptations of the devil?

A. We cannot by our own power overcome
the temptations of the devil, because the devil

is wiser than we are; for, being an Angel, he



49

is more intelligent, and he did not lose his in-
telligence by falling into sin any more than
we do now. Therefore, to overcome his temp-
tations we need the help of God.

LESSON FIFTH.
ON OUR FIRST PARENTS AND THE FALL.

Q. 233. Who were the first man and woman?
A. The first man and woman were Adam

and Eve.

Q. 234. Are there any persons in the world
who are not the descendants of Adam and
Eve?

A. There are no persons in the world now,
and there never have been any, who are not
the descendants of Adam and Eve, because the
whole human race had but one origin.

Q. 235. Do not the differences in color, fig-
ure, &c., which we find in distinct races indi-
cate a difference in first parents?

A. The differences in color, figure, &c.,
which we find in distinct races do not indicate
a difference in first parents, for these differ-

ences have been brought about in the lapse of
time by other causes, such as climate, habits,
etc.

Q. 236. Were Adam and Eve innocent and
holy when they came from the hand of God?

A. Adam and Eve were innocent and holy
when they came from the hand of God.

Q. 237. What do we mean by saying Adam
and Eve “were innocent” when they came
from the hand of God?



5*

A. When we say Adam and Eve “were in-
nocent” when they came from the hand of
God we mean they were in the state of orig-
inal justice; that is, they were gifted with

every virtue and free from every sin.

Q. 238. How was Adam’s body formed?
A. God formed Adam’s body out of the clay

of the earth and then breathed into it a living

soul.

Q. 239. How was Eve’s body formed?
A. Eve’s body was formed from a rib taken

from Adam’s side during a deep sleep which

God caused to come upon him.

Q. 240. Why did God make Eve from one
of Adam’s ribs?

A. God made Eve from one of Adam’s ribs

to show the close relationship existing be-

tween husband and wife in their marriage

union which God then instituted.

Q. 241. Could man’s body be developed from

the body of an inferior animal?

A. Man’s body could be developed from the

body of an inferior animal if God so willed

;

but science does not prove that man’s body

was thus formed, while revelation teaches that

it was formed directly by God from the clay

of the earth.

Q. 242. Could man’s soul and intelligfence

be formed by the development of animal life

and instinct?

A. Man’s soul could not be formed by the

development of animal instinct ; for, being en-

tirely spiritual, it must be created by God, and



51

it is united to the body as soon as the body is
prepared to receive it.

Q. 243. Did God give any command to Adam
and Eve?

A. To try their obedience, God commanded
Adam and Eve not to eat of a certain fruit
which grew in the garden of Paradise.

Q. 244. What was the Garden of Para-
dise?

A. The Garden of Paradise was a large and
beautiful place prepared for man’s habitation
upon earth. It was supplied with every spe-
cies of plant and animal and with everything
that could contribute to man’s happiness.

Q. 245. Where was the Garden of Paradise
situated?

A. The exact place in which the Garden of
Paradise—called also the Garden of Eden

—

was situated is not known, for the deluge may
have so changed the surface of the earth that
old landmarks were wiped out. It was prob-
ably some place in Asia, not far from the river
Euphrates.

Q. 246. What was the tree bearing the for-
bidden fruit called?

A. The tree bearing the forbidden fruit was
called “the tree of knowledge of good and
evil.”

Q. 247. Do we know the name of any other
tree in the garden?

A. We know the name of another tree in
the Garden, called the “tree of life.” Its fruit
kept the bodies of our first narents in a state
of perfect health.



52

Q. 248. Which were the chief blessings in-
tended for Adam and Eve had they remained
faithful to God?

A. The chief blessings intended for Adam
and Eve, had they remained faithful to God,

were a constant state of happiness in this life

and everlasting glory in the next.

Q. 249. Did Adam and Eve remain faithful
to God?

A. Adam and Eve did not remain faithful
to God, but broke His command by eating the
forbidden fruit.

Q. 250. Who was the first to disobey God?
A. Eve was the first to disobey God, and

she induced Adam to do likewise.

Q. 251. How was Eve tempted to sin?
A. Eve was tempted to sin by the devil, who

came in the form of a serpent and persuaded

her to break God’s command.

Q. 252. Which were the chief causes that
led Eve into sin?

A. The chief causes that led Eve into sin

were * (0 She went into the danger of
sin-

ning by admiring what was forbidden, instead

of avoiding it ; (2 ) she did not fly from the

temptation at once, but debated about yielding

to it. Similar conduct on our part will lead

us also into sin.

Q. 253. What befell Adam and Eve on ac-
count of their sin?

A. Adam and Eve, on account of their sin,
lost innocence and holiness, and were doomed

to sickness and death.



53

Q. 254. What other evils befell Adam and
Eve on account of their sin?

A. Many other evils befell Adam and Eve
on account of their sin. They were driven
out of Paradise and condemned to toil. God
also ordained that henceforth the earth should
yield no crops without cultivation, and that
the beasts, man’s former friends, should be-
come his savage enemies.

Q. 255. Were we to remain in the Garden
of Paradise forever if Adam had not sinned?
A. We were not to remain in the Garden of

Paradise forever even if Adam had not sinned,
but after passing through the years of our
probation or trial upon earth we were to be
taken, body and soul, into heaven without suf-
fering death.

Q. 256. What evil befell us on account of
the disobedience of our first parents?

A. On account of the disobedience of our
first parents, we all share in their sin and pun-
ishment, as we should have shared in their
happiness if they had remained faithful.

Q. 257. Is it not unjust to punish us for the
sin of our first parents?

A. It is not unjust to punish us for the sin
of our first parents, because their punishment
consisted in being deprived of a free gift of
God; that is, of the gift of original justice to
which they had no strict right and which they
wilfully forfeited by their act of disobedience.

Q. 258. But how did the loss of the gift of
original justice leave our first parents and us
in mortal sin?



54

A. The loss of the gift of original justice
left our first parents and us in mortal sin be-
cause it deprived them of the Grace of God,
and to be without this gift of Grace which
they should have had was to be in mortal sin.
As all their children are deprived of the same
gift, they, too, come into the world in a state
of mortal sin.

Q. 259. What other effects followed from
the sin of our first parents?

A. Our nature was corrupted by the sin of
our first parents, which darkened our under-
standing, weakened our will, and left in us a
strong inclination to evil.

Q. 260. What do we mean by “our nature
was corrupted”?

A. When we say “our nature was corrupt-
ed” we mean that our whole being, body and
soul, was injured in all its parts and powers.

Q. 261. Why do we say our understanding
was darkened?

A. We say our understanding was darkened
because even with much learning we have not
the clear knowledge, quick perception and re-
tentive memory that Adam had before his fall
from grace.

Q. 262. Why do we say our will was weak-
ened ?

A. We say our will was weakened to show
that our free will was not entirely taken away
by Adam’s sin, and that we have it still in our
power to use our free will in doing good or
evil



55

Q. 263. In what does the strong inclination
to evil that is left in us consist?

A. This strong inclination to evil that is
left in us consists in the continual efforts our
senses and appetites make to lead our souls
into sin. The body is inclined to rebel against
the soul, and the soul itself to rebel against
God.

Q. 264. What is this strong inclination to
evil called, and why did God permit it to re-
main in us?

A. This strong inclination to evil is called
concupiscence, and God permits it to remain in
us that by His grace we may resist it and thus
increase our merits.

Q. 265. What is the sin called which we in-
herit from our first parents?

A. The sin which we inherit from our first
parents is called original sin.

Q. 266. Why is this sin called original?
A. This sin is called original because it

comes down to us from our first parents, and
we are brought into the world with its guilt on
our soul.

Q. 267. Does this corruption of our nature
remain in us after original sin is forgiven?

A. This corruption of our nature and other
punishments remain in us after original sin is
forgiven.

Q. 268. Was any one ever preserved from
original sin?

A. The Blessed Virgin Mary, through the
merits of her Divine Son, was preserved free



56

from the guilt of original sin, and this privi-
lege is called her Immaculate Conception.

Q. 269. Why was the Blessed Virgin pre-
served from original sin?

A. The Blessed Virgin was preserved from
original sin because it would not be consistent
with the dignity of the Son of God to have His
Mother, even for an instant, in the power of
the devil and an enemy of God.

Q. 270. How could the Blessed Virgin be
preserved from sin by her Divine Son, before

her Son was born?
A. The Blessed Virgin could be preserved

from sin by her Divine Son before He was
born as man, for He always existed as God
and foresaw His own future merits and the
dignity of His Mother. He therefore by His
future merits provided for her privilege of ex-

emption from original sin.

Q. 271. What does the “Immaculate Con-
ception” mean ?

A. The Immaculate Conception means the
Blessed Virgin’s own exclusive privilege of
coming into existence, through the merits of

Jesus Christ, without the stain of original sin.

It does not mean, therefore, her sinless life,

perpetual virginity or the miraculous concep-

tion of Our Divine Lord by the power of the
Holy Ghost.

Q. 272. What has always been the belief of
the Church concerning this truth?

A. The Church has always believed in the
Immaculate Conception of the Blessed Virgin

and to place this truth beyond doubt has de-

clared it an Article of Faith.



57

Q. 273. To what should the thoughts of the
Immaculate Conception lead us?

A. The thoughts of the Immaculate Con-
ception should lead us to a great love of purity
and to a desire of imitating the Blessed Virgin
in the practice of that holy virtue.

LESSON SIXTH.
ON SIN AND ITS KINDS.

Q. 274. How is sin divided?
A. (1) Sin is divided into the sin we inherit

called original sin, and the sin we commit our-
selves, called actual sin. (2) Actual sin is
sub-divided into greater sins, called mortal,
and lesser sins, called venial.

Q. 275. In how many ways may actual sin
be committed?

A. Actual sin may be committed in two
ways : namely, by wilfully doing things for-
bidden, or by wilfully neglecting things com-
manded.

Q. 276. What is our sin called when we neg-
lect things commanded?

A. When we neglect things commanded
our sin is called a sin of omission. Such sins
as wilfully neglecting to hear Mass on Sun-
days, or neglecting to go to Confession at least
once a year, are sins of omission.

Q. 277. Is original sin the only kind of sin?
A. Original sin is not the only kind of sin;

there is another kind of sin, which we commit
ourselves, called actual sin.



58

Q. 278. What is actual sin?
A. Actual sin is any wilful thought, word,

deed, or omission contrary to the law of God.

Q. 279. How many kinds of actual sin are
there ?

A. There are two kinds of actual sin—mor-
tal and venial.

Q. 280. What is mortal sin?
A. Mortal sin is a grievous offence against

the law of God.

Q. 281. Why is this sin called mortal?
A. This sin is called mortal because it de-

prives us of spiritual life, which is sanctifying

grace, and brings everlasting death and dam-
nation on the soul.

Q. 282. How many things are necessary to
make a sin mortal?
A. To make a sin mortal, three things are

necessary: a grievous matter, sufficient reflec-

tion, and full consent of the will.

Q. 283. What do we mean by “grievous
matter” with regard to sin?

A. By “grievous matter” with regard to sin
we mean that the thought, word or deed by
which mortal sin is committed must be either

very bad in itself or severely prohibited, and

therefore sufficient to make a mortal sin if we
deliberately yield to it.

Q. 284. What does “sufficient reflection and
full consent of the will” mean?

A. “Sufficient reflection” means that we
must know the thought, word or deed to be
sinful at the time we are guilty of it ; and “full



59

consent of the will” means that we must fully
and wilfully yield to it.

Q. 285. What are sins committed without
reflection or consent called?

A. Sins committed without reflection or
consent are called material sins

;
that is, they

would be formal or real sins if we knew their
sinfulness at the time we committed them.
Thus to eat flesh meat on a day of abstinence
without knowing it to b£ a day of abstinence
or without thinking of the prohibition, would
be a material sin.

Q. 286. Do past material sins become real
sins as soon as we discover their sinfulness?

A. Past material sins do not become real
sins as soon as we discover their sinfulness,
unless we again repeat them with full knowl-
edge and consent.

Q. 287. How can we know what sins are
considered mortal?

A. We can know what sins are considered
mortal from Holy Scripture

;
from the teach-

ing of the Church, and from the writings of
the Fathers and Doctors of the Church.

Q. 288. Why is it wrong to judge others
guilty of sin?

A. It is wrong to judge others guilty of sin
because we cannot know for certain that their
sinful act was committed with sufficient re-
flection and full consent of the will.

Q. 289. What sin does he commit who with-
out sufficient reason believes another guilty of
sin?



6o

A. He who without sufficient reason be-
lieves another guilty of sin commits a sin of
rash judgment.

Q. 290. What is venial sin?
A. Venial sin is a slight offence against the

law of God in matters of less importance, or
in matters of great importance it is an offence
committed without sufficient reflection or full
consent of the will.

Q. 291. Can we always distinguish venial
from mortal sin?

A. We cannot always distinguish venial
from mortal sin, and in such cases we must
leave the decision to our confessor.

Q. 292. Can slight offences ever become
mortal sins?

A. Slight offences can become mortal sins if
we commit them through defiant contempt for
God or His law; and also when they are fol-
lowed by very evil consequences, which we
foresee in committing them.

Q. 293. Which are the effects of venial sin?
A. The effects of venial sin are the lessen-

ing of the love of God in our heart, the making
us less worthy of His help, and the weakening
of the power to resist mortal sin.

Q. 294* How can we know a thought, word
or deed to be sinful?

A. We can know a thought, word or deed
to be sinful it *t, or the neglect of it, is forbid-

den by any law of God or of His Church, or if
it is opposeed tc any supernatural virtue.



6i

Q. 295. Which are the chief sources of sin?
A. The chief sources of sin are seven : Pride,

Covetousness, Lust, Anger, Gluttony, Envy,
and Sloth, and they are commonly called capi-
tal sins.

Q. 296. What is pride?
A. Pride is an excessive love of our own

ability; so that we would rather sinfully dis-
obey than humble ourselves.

Q. 297. What effect has pride on our souls?
A. Pride begets in our souls sinful ambition

vainglory, presumption and hypocrisy.

Q. 298. What is covetousness?
A. Covetousness is an excessive desire for

worldly things.

O. 299. What effect has covetousness on
our souls?

A. Covetousness begets in our souls un-
kindness, dishonesty, deceit and want of char-
ity.

Q. 300. What is lust?
A. Lust is an excessive desire for the sin-

ful pleasures forbidden by the Sixth Com -
mandment.

Q. 301. What effect has lust on our souls?
A. Lust begets in our souls a distaste for

holy things, a perverted conscience, a hatred
for God, and it very frequently leads to a com-
plete loss of faith.

Q. 302. What is anger?
A. Anger is an excessive emotion of the

mind excited against any person or thing, or it
is an excessive desire for revenge.



62

Q. 303. What effect has anger on our soul?
A. Anger begets in our souls impatience,

hatred, irreverence, and too often the habit of

cursing.

Q. 304. What is gluttony?
A. Gluttony is an excessive desire for food

or drink.

Q. 305. What kind of a sin is drunkenness?
A. Drunkenness is a sin of gluttony by

which a person deprives himself of the use of

his reason by the excessive taking of intoxicat-

ing drink.

Q. 306. Is drunkenness always a mortal sin?

A. Deliberate drunkenness is always a mor-

tal sin if the person be completely deprived of

the use of reason by it, but drunkenness that,

is not intended or desired may be excused
from mortal sin.

Q.307. What are the chief effects of habit-
ual drunkenness?

A. Habitual drunkenness injures the body,

weakens the mind, leads its victim into many
vices and exposes him to the danger of dying

in a state of mortal sin.

Q. 308. What three sins seem to cause most
evil in the world?

A. Drunkenness, dishonesty and impurity

seem to cause most evil in the world, and they

are therefore to be carefully avoided at all

times.

Q. 309. What is envy?
A. Envy is a feeling of sorrow at another s

good fortune and joy at the evil which befalls



63

him; as if we ourselves were injured by the
good and benefited by the evil that comes to
him.

Q. 310. What effect has envy on the soul?
A. Envy begets in the soul a want of char-

ity for our neighbor and produces a spirit of
detraction, back-biting and slander.

Q. 311. What is sloth?
A. Sloth is a laziness of the mind and body,

through which we neglect our duties on ac-
count of the labor they require.

Q. 312. What effect has sloth upon the soul?
A. Sloth begets in the soul a spirit of indif-

ference in our spiritual duties and a disgust
for prayer.

Q. 313. Why are the seven sources of sin
called capital sins?

A. The seven sources of sin are called capi-
tal sins because they rule over our other sins
and are the causes of them.

Q. 314. What do we mean by our predomi-
nant sin or ruling passion?

A. By our predominant sin, or ruling pas-
sion, we mean the sin into which we fall most
frequently and which we find it hardest to
resist.

Q. 315. How can we best overcome our
sins?

A. We can best overcome our sins by
guarding against our predominant or ruling
sin.

Q. 316. Should we give up trying to be good
when we seem not to succeed in overcoming
our faults?



64

A. We should not give up trying to be good
when we seem not to succeed in overcoming
our faults, because our efforts to be good will
keep us from becoming worse than we are.

Q. 317. What virtues are opposed to the
seven capital sins?
A. Humility is opposed to pride

;
generosity

to covetousness
;
chastity to lust

;
meekness to

anger; temperance to gluttony; brotherly love
to envy, and diligence to sloth.

LESSON SEVENTH.
ON THE INCARNATION AND REDEMPTION.

Q. 318. What does “incarnation” mean, and
what does “redemption” mean?

A. “Incarnation” means the act of clothing
with flesh. Thus Our Lord clothed His divin-
ity with a human body. “Redemption” means
to buy back again.

Q. 319. Did God abandon man after he fell
into sin?

A. God did not abandon man after he fell
into sin, but promised him a Redeemer, who
was to satisfy for man’s sin and reopen to him
the gates of heaven.

Q. 320. What do we mean by the “gates of
heaven”?

A. By the “gates of heaven” we mean the
divine power by which God keeps us out of
heaven or admits us into it, at His pleasure.

Q. 321. Who is the Redeemer?
A. Our Blessed Lord and Saviour Jesus

Christ is the Redeemer of mankind.



65

Q. 322. What does the name “Jesus” sig-
nify 1

,
and how was this name given to Our.

Lord?
A. The name “Jesus” signifies Saviour or

Redeemer, and this name was given to Our
Lord by an Angel who appeared to Joseph and
said : “Mary shall bring forth a Son

;
and

thou shalt call His name Jesus.”

Q. 323. What does the name “Christ” sig-
nify?

A. The name “Christ” means J he same as
Messias, and signifies Anointed

;
because, as

in the Old Law, Prophets, High Priests and
Kings were anointed with oil; so Jesus, the
Great Prophet, High Priest and King of the
New Law, was anointed as man with the full-
ness of divine power.

Q. 324. How did Christ show and prove His
divine power?
A. Christ showed and proved His divine

power chiefly by His miracles, which are ex-
traordinary works that can be performed only
by power received from God, and which have,
therefore, His sanction and authority.

Q. 325. What, then, did the miracles of
Jesus Christ prove?
A. The miracles of Jesus Christ proved that

whatever He said was true, and that when He
declared Himself to be the Son of God He
really was what He claimed to be.

Q. 326. Could not men have been deceived
in the miracles of Christ?

A. Men could not have been deceived in the
miracles of Christ because they were per-



66

formed in the most open manner and usually

in the presence of great multitudes of people,

among whom were many of Christ’s enemies,
ever ready to expose any deceit. And if Christ
performed no real miracles, how, then, could

He have converted the world and have per-
suaded sinful men to give up what they loved
and do the difficult things that the Christian

religion imposes?

Q. 327. Could not false accounts
of these

miracles have been written after the death of

Our Lord?
.

A. False accounts of these miracles could

not have been written after the death of Our

Lord
;
for then neither His friends nor His

enemies would have believed them without

proof. Moreover, the enemies of Christ did

not deny the miracles, but tried to explain

them by attributing them to the power of the

devil or other causes. Again, the Apostles

and the Evangelists who wrote the accounts
suffered death to testify their belief in the

words and works of Our Lords;

Q. 328. Did Jesus Christ die to
redeem all

men of every age and race without exception?
A. Jesus Christ died to redeem all men of

ev.ery age and race without exception , and

every person born into the world should share

in His merits, without which no one can be

saved.

Q. 329. How are the merits of Jesus Christ
applied to our souls?

A. The merits of Jesus Christ are applied to

bur souls through the Sacraments, and espe-

cially through Baptism and Penance, which

restore us to the friendship of God.



67

Q. 330. What do you believe of Jesus Christ?
A. I believe that Jesus Christ is the Son of

God, the second Person of the Blessed Trinity,
true God and true man.

Q. 331. Cannot we also be called the Chil-
dren of God, and therefore His sons and
daughters ?

A. We can be called the Children of God
because He has adopted us by His grace or
because He is the Father who has created us;
but we are not, therefore, His real Children;
whereas, Jesus Christ, His only real and true
Son, was neither adopted nor created, but was
begotten of His Father from all eternity.

Q. 332. Why is Jesus Christ true God?
A. Jesus Christ is true God because He is

the true and only Son of God the Father.

Q. 333- Why is Jesus Christ true man?
A. Jesus Christ is true man because He is

the Son of the Blessed Virgin Mary and has a
body and soul like ours.

Q. 334- Who was the foster father or guar-
dian of Our Lord while on earth?

A. St. Joseph, the husband of the Blessed
Virgin, was the foster-father or guardian of
Our Lord while on earth.

Q. 335- Is Jesus Christ in heaven as God or
as man?

A. Since His Ascension Jesus Christ is in
heaven both as God and as man.

Q. 336. How many natures are there in
Jesus Christ?

A. In Jesus Christ there are two natures,
the nature of God and the nature of man.



68

Q. 337. Is Jesus Christ more than one per-
son ?

A. No. Jesus Christ is but one Divine Per-
son.

Q. 338. From what do we learn that Jesus
Christ is but one person?
A. We learn that Jesus Christ is but one

person from Holy Scripture and from the con-
stant teaching* of the Church, which has con-
demned all those who teach the contrary.

Q. 339* Was Jesus Christ always God?
A. Jesus Christ was always God, as He is

the second person of the Blessed Trinity,
equal to His Father from all eternity.

Q. 340. Was Jesus Christ always man?
A. Jesus Christ was not always man, but

became man at the time of His Incarnation.

Q. 341. What do you mean by the Incarna-
tion?

A. By the Incarnation I mean that the Son
of God was made man.

Q. 342. Howwas the Son of God made man?
A. The Son of God was conceived and made

man by the power of the Holy Ghost, in the
womb of the Blessed Virgin Mary.

Q. 343. Is the Blessed Virgin Mary truly
the Mother of God?

A. The Blessed Virgin Mary is truly the
Mother of God, because the same Divine Per-
son who is the Son of God is also the Son of
the Blessed Virgin Mary.

Q. 344. Did the Son of God become man im-
mediately after the sin of our first parents?



69

A. The Son of God did not become man
immediately after the sin of our first parents,
but was promised to them as a Redeemer.

Q. 345. How many years passed from the
time Adam sinned till the time the Redeemer
came?

A. About 4,000 years passed from the time
Adam sinned till the time the Redeemer came.

Q. 346. What was the moral condition of
the world just before the coming of Our
Lord?

A. Just before the coming of Our Lord the
moral condition of the world was very bad.
Idolatry, injustice, cruelty, immorality and
horrid vices were common almost everywhere.

Q. 347. Why was the coming of the Re-
deemer so long delayed?

A. The coming of the Redeemer was so
long delayed that the world—suffering from
every misery—might learn the great evil of sin
and know that God alone could help fallen
man.

Q. 348. When was the Redeemer promised
to mankind?

A. The Redeemer was first promised to
mankind in the Garden of Paradise, and often
afterward through Abraham and his descend-
ants, the patriarchs, and through numerous
prophets.

Q. 349. Who were the prophets?
A. The prophets were inspired men to

whom God revealed the future, that they
might with absolute certainty make it known
to the people.



70

Q. 350. What did the prophets foretell con-
cerning the Redeemer?

A. The prophets, taken together, foretold so
accurately all the circumstances of the birth,
life, death, resurrection and glory of the Re-
deemer that no one who carefully studied their
writings could fail to recognize Him when He
came.

Q. 351. Have all these prophecies concern-
ing the Redeemer been fulfilled?

A. All the prophecies concerning the Re-
deemer have been fulfilled in every point by
the circumstances of Christ’s birth, life, death,
resurrection and glory; and He is, therefore,
the Redeemer promised to mankind from the
time of Adam.

Q. 352. Where shall we find these prophe-
cies concerning the Redeemer?

A. We shall find these prophecies concern-
ing the Redeemer in the prophetic books of
the Bible or Holy Scripture.

Q. 353. If the Redeemer’s coming was so
clearly foretold, why did not all recognize Him
when He came?

A. All did not recognize the Redeemer
when He came, because many knew only part
of the prophecies

;
and taking those concern-

ing His glory and omitting those concerning
His suffering, they could not understand His
life.

Q. 354. How could they be saved who lived
before the Son of God became man?

A. They who lived before the Son of God
became man could be saved by believing in a



7i

Redeemer to come, and by keeping the Com-
mandments. «

Q. 355- On what day was the Son of God
conceived and made man?

A. The Son of God was conceived and made
man on Annunciation Day—the day on which
the Angel Gabriel announced to the Blessed
Virgin Mary that she was to be the Mother of
God.

Q. 356. On what day was Christ born?
A. Christ was born on Christmas Day, in a

stable at Bethlehem, over nineteen hundred
years ago.

Q. 357* Why did the Blessed Virgin and St.
Joseph go to Bethlehem just before the birth
of Our Lord?

A. The Blessed Virgin and St. Joseph went
to Bethlehem in obedience to the Roman Em-
peror, who ordered all his subjects to register
their names in the towns or cities of their an-
cestors. Bethlehem was the City of David,
the royal ancestor of Mary and Joseph, hence
they had to register there. All this was done
by the Will of God, that the prophecies con-
cerning the birth of His Divine Son might be
fulfilled.

Q- 358. Why was Christ born in a stable?
A. Christ was born in a stable because Jo-

seph and Mary were poor and strangers in
Bethlehem, and without money they could
find no other shelter. This was permitted by
Our Lord that we might learn a lesson from
His great humility.



Q. 359. In giving the ancestors or forefath-

ers of Our Lord, why do the Gospels give the
ancestors of Joseph, who was only Christ s
foster-father, and not the ancestors of Mary,

who was Christ’s real parent?
A. In giving the ancestors of Our Lord, the

Gospels give the ancestors of Joseph (1) be-

cause the ancestors of women were not usual-
ly recorded by the Jews ; and (2) because

Mary and Joseph were members of the same
tribe, and had, therefore, the same ancestors;

so that, in giving the ancestors of Joseph, the

Gospels give also those of Mary ; and this was
understood by those for whom the Gospels
were intended.

Q. 360. Had Our Lord any brothers or sis-
ters ?

A. Our Lord had no brothers or sisters.

When the Gospels speak of His brethren they
mean only His

f
near relations. His Blessed

Mother Mary was always a Virgin as well be-

fore and at His birth as after it.

Q. 361. Who were among the first to adore
the Infant Jesus?

A. The shepherds of Bethlehem, to whom
His birth was announced by Angels; and the

Magi or three wise men, who were guided to

His
&
crib by a miraculous star, were among the

first to adore the Infant Jesus. We recall the
adoration of the Magi on the feast of the

Epiphany, which means appearance or mani-

festation, namely, of Our Saviour.

Q. 362. Who sought to kill the Infant
Jesus?

, _ , T
A. Herod sought to kill the Infant ,1 esu*



73

because he thought the influence of Christ

—

the new-born King—would deprive him of his
throne.

Q. 363. How was the Holy Infant rescued
from the power of Herod?

A. The Holy Infant was rescued from the
power of Herod by the flight into Egypt, when
St. Joseph—warned by an Angel—fled hastily
into that country with Jesus and Mary.

Q. 364. How did Herod hope to accomplish
his wicked designs?

A. Herod hoped to accomplish his wicked
designs by murdering all the infants in and
near Bethlehem. The day on which we com-
memorate the death of these first little mar-
tyrs, who shed their blood for Christ’s sake, is
called the feast of Holy Innocents.

Q. 365. How may the years of Christ’s life
be divided?

A. The years of Christ’s life may be divided
into three parts: (1) His childhood, extend-
ing from His birth to His twelfth year, when
He went with his parents to worship in the
Temple of Jerusalem. (2) His hidden life,
which extends from His twelfth to His thir-
tieth year, during which time He dwelt with
His parents at Nazareth. (3) His public life,
extending from His thirtieth year—or from
His baptism by St. John the Baptist to His
death

;
during which time He taught His doc-

trines and established His Church.

Q. 366. Why is Christ’s life thus divided?
A. Christ’s life is thus divided to show that

all classes find in Him their model. In child-



74

hood He gave an example to the young
;

in

His hidden life an example to those who con-
secrate themselves to the service of God in a
religious state

;
and in His public life an ex-

ample to all Christians without exception.

Q. 367. How long did Christ live on earth?
A. Christ lived on earth about thirty-three

years, and led a most holy life in poverty and
suffering.

Q. 368. Why did Christ live so long on
earth?

A. Christ lived so long on earth to show us
the way to heaven by His teachings and ex-
ample.

LESSON EIGHTH.
ON OUR LORD’S PASSION, DEATH, RESURRECTION

AND ASCENSION.

Q. 369. What do we mean by Our Lord’s
Passion?

A. By Our Lord’s Passion we mean His
dreadful sufferings from His agony in the gar-
den till the moment of His death.

Q. 370. What did Jesus Christ suffer?
A. Jesus Christ suffered a bloody sweat, a

cruel scourging, was crowned with thorns, and
was crucified.

Q. 371. When did Our Lord suffer the
“bloody sweat”?

A. Our Lord suffered the “bloody sweat”
while drops of blood came forth from every
pore of His body, during His agony in the



Garden of Olives, near Jerusalem, where He
went to pray on the night His Passion began.

Q. 372. Who accompanied Our Lord to the
Garden of Olives on the night of His Agony?
A. The Apostles Peter, James and John, the

same who had witnessed His transfiguration
on the mount, accompanied Our Lord to the
Garden of Olives, to watch and pray with Him
on the night of* His agony.

Q. 373. What do we mean by the transfig-
uration of Our Lord?

A. By the transfiguration of Our Lord we
mean the supernatural change in His appear-
ance when He showed Himself to His Apos-
tles in great glory and brilliancy in which “His
face did shine as the sun and His garments be-
came white as snow.”

Q. 374. Who were present at the transfigu-
ration ?

A. There were present at the transfigura-
tion—besides the Apostles Peter, James and
John, who witnessed it—the two great and
holy men of the Old Law, Moses and Elias,
talking with Our Lord.

Q. 375. What caused Our Lord’s agony in
the garden?

A. It is believed Our Lord’s agony in the
garden was caused: (1) By his clear knowl-
edge of all He was soon to endure

; (2) by the
sight of the many ofifences committed against
His Father by the sins of the whole world;

( 3)by His knowledge of men’s ingratitude for
the blessings of redemption.

Q. 376. Why was Christ cruelly scourged?



76

A. Christ was cruelly scourged by Pilate’s
orders, that the sight of His bleeding body
might move His enemies to spare His life.

Q. 377* Why was Christ crowned with
thorns ?

A. Christ was crowned with thorns in
mockery because He had said He was a King.

Q. 378. Could Christ, if He pleased, have es-
caped the tortures of His Passion?

A. Christ could, if He pleased, have escaped
the tortures of His Passion, because He fore-
saw them and had it in His power to over-
come His enemies.

Q. 379. Was it necessary for Christ to suffer
so much in order to redeem us?
A. It was not necessary for Christ to suffer

so much in order to redeem us, for the least
of His suffering^ was more than sufficient to
atone for all the sins of mankind. By suffer-
ing so much He showed His great love for us.

Q. 380. Who betrayed Our Lord?
A. Judas, one of His Apostles, betrayed Our

Lord, and from His sin we may learn that
even the good may become very wicked by
the abuse of their free will.

Q. 381. How was Christ condemned to
death?

A. Through the influence of those who
hated Him, Christ was condemned to death,
after an unjust trial, at which false witnesses
were induced to testify against Him.

Q. 382. On what day did Christ die?
A. Christ died on Good Friday,



77

Q. 383. Why do you call that day “good” on
which Christ died so sorrowful a death?

A. We call that day good on which Christ
died because by His death He showed His
great love for man, and purchased for him
every blessing.

Q. 384. How long was Our Lord hanging
on the cross before He died?
A. Our Lord was hanging on the Cross

about three hours before He died. While
thus suffering, His enemies stood around blas-
pheming and mocking Him. By his death
He proved Himself a real mortal man, for He
could not die in His divine nature.

Q. 385. What do we call the words Christ
spoke while hanging on the Cross?

A. We call the words Christ spoke while
hanging on the Cross “the seven last words
of Jesus on the Cross.” They teach us the
dispositions we should have at the hour of
death.

Q. 386. Repeat the seven last words or say-
ings of Jesus on the Cross.

A. The seven last words or sayings of Jesus
on the Cross are: (1) “Father, forgive them,
for they know not what they do,” in which He
forgives and prays for His enemies. (2)
“Amen, I say to thee, this day thou shalt be
with Me in Paradise,” in which He pardons
the penitent sinner. (3) “Woman, behold thy
Son”

—
“Behold thy Mother,” in which He

gave up what was dearest to Him on earth,
and gave us Mary for our Mother. (4) “My
God, my God, why hast Thou forsaken Me?”
from which we learn the suffering of His



78

mind. (5) “I thirst/’ from which we learn the
suffering of His body. (6) “All is consum-
mated,” by which He showed the fulfillment
of all the prophecies concerning Him and the
completion of the work of our redemption.
(7) “Father, into Thy hands I commend my
spirit,” by which He showed His perfect res-
ignation to the Will of His Eternal Father.

Q. 387. What happened at the death of Our
Lord?

A. At the death of Our Lord there were
darkness and earthquake

;
many holy dead

came forth from their graves, and the veil con-?
cealing the Holy of Holies, in the Temple of
Jerusalem, was torn asunder.

Q. 388. What was the Holy of Holies in the
temple?

A. The Holy of Holies was the sacred part
of the Temple, in which the Ark of the Cove-
nant was kept, and where the high priest con-
sulted the Will of God.

Q. 389. What was the “Ark of the Cove-
nant” ?

A. The Ark of the Covenant was a precious
box in which were kept the tablets of stone
bearing the written Commandments of God,
the rod which Aaron changed into a serpent
before King Pharao, and a portion of the
manna with which the Israelites were miracu-
lously fed in the desert. The Ark of the Cov-
enant was a figure of the Tabernacle in which
we keep the Holy Eucharist.

Q. 390. Why was the veil of the Temple
torn asunder at the death of Christ?



79

A. The veil of the Temple was torn asunder
at the death of Christ because at His death the
Jewish religion ceased to be the true religion,
and God no longer manifested His presence in
the Temple.

Q. 391. Why did the Jewish religion, which
up to the death of Christ had been the true
religion, cease at that time to be the true re-
ligion?

A. The Jewish religion, which, up to the
death of Christ, had been the true religion,
ceased at that time to be the true religion, be-
cause it was only a promise of the redemption
and figure of the Christian religion, and when
the redemption was accomplished and the
Christian religion established by the death of
Christ, the promise and the figure were no
longer necessary.

Q. 392. Were all the laws of the Jewish re-
ligion abolished by the establishment of Chris-
tianity?

A. The moral laws of the Jewish religion
were not abolished by the establishment of
Christianity, for Christ came not to destroy
these laws, but to make them more perfect.
Its ceremonial laws were abolished when the
Temple of Jerusalem ceased to be the House
of God.

Q. 393. What do we mean by moral and
ceremonial laws?

A. By “moral” laws we mean laws regard-
ing good and evil. By “ceremonial” laws we
mean laws regulating the manner of worship-
ing God in Temple or Church.

Q. 394. Where did Christ die?



8o

A. Christ died on Mount Calvary.

Q. 395. Where was Mount Calvary, and
what does the name signify?

A. Mount Calvary was the place of execu-
tion, not far from Jerusalem; and the name
signifies the “place of skulls.”

Q. 396. How did Christ die?
A. Christ was nailed to the Cross, and died

on it between two thieves,

Q. 397. Why was Our Lord crucified be-
tween thieves?
A. Our Lord was crucified between thieves

that His enemies might thus add to His dis-
grace by making Him equal to the worst crim-
inals.

Q. 398. Why did Christ suffer and die?
A. Christ suffered and died for our sins.

Q. 399. How was Our Lord’s body buried?
A. Our Lord’s body was wrapped in a clean

linen cloth and laid in a new sepulchre or tomb
cut in a rock, by Joseph of Arimathea and
other pious persons who believed in Our Di-
vine Lord.

Q. 400. What lessons do we learn from the
sufferings and death of Christ?

A. From the sufferings and death of Christ
we learn the great evil of sin, the hatred God
bears to it, and the necessity of satisfying
for it.

Q. 401. Whither did Christ’s soul go after
His death?

A. After Christ’s death His soul descended
into hell.



8i

Q. 402. Did Christ’s soul descend into the

hell of the damned?

A. The hell into which Christ’s soul de-
scended was not the hell of the damned, but a

place or state of rest called Limbo, where the

souls of the just were waiting for Him.

Q. 403. Why did Christ descend into Limbo?
A. Christ descended into Limbo to preach

to the souls who were in prison—that is, to an-
nounce to them the joyful tidings of their re-
demption.

Q. 404. Where was Christ’s body while His
soul was in Limbo?

A. While Christ’s soul was in Limbo His
body was in the holy sepulchre.

Q. 405. On what day did Christ rise from
the dead?

A. Christ rose from the dead, glorious and

immortal, on Easter Sunday, the third day

after His death.

Q. 406. Why is the Resurrection the great-
est of Christ’s miracles?

A. The Resurrection is the greatest of
Christ’s miracles because all He taught and
did is confirmed by it and depends upon it. He
promised to rise from the dead and without
the fulfillment of that promise we could not
believe in Him.

Q. 407. Has any one ever tried to disprove
the miracle of the resurrection?

A. Unbelievers in Christ have tried to dis-

prove the miracle of the resurrection as they

have tried to disprove ail His other miracles;



82

but the explanations they give to prove
Christ’s miracles false are far more unlike-
ly and harder to believe than the miracles
themselves.

Q. 408. What do we mean when we say
Christ rose “glorious” from the dead?
A. When we say Christ rose “glorious”

from the dead we mean that His body was in
a glorified state

;
that is, gifted with the quali-

ties of a glorified body.

Q. 409. What are the qualities of a glorified
body?

A. The qualities of a glorified body are: (1)
Brilliancy, by which it gives forth light; (2)
Agility, by which it moves from place to place
as rapidly as an angel

; (3) Subtility, by which
material things cannot shut it out

; (4) Impas-
sibility, by which it is made incapable of suf-
fering.

Q. 410. Was Christ three full days in the
tomb ?

A. Christ was not three full days, but only
parts of three days in the tomb.

Q. 41 1. How long did Christ stay on earth
after His resurrection?

A. Christ stayed on earth forty days after
His resurrection, to show that He was truly
risen from the dead, and to instruct His apos-
tles.

Q. 412. Was Christ visible to all and at all
times during the forty days He remained on
earth after His resurrection?

A. Christ was not visible to all nor at all
times during the forty days He remained on



S3

earth after His resurrection. We know that
He appeared to His apostles and others at
least nine times, though He may have ap-
peared oftener.

Q. 413. How did Christ show that He was
truly risen from the dead?

A. Christ showed that He was truly risen
from the dead by eating and conversing with
His Apostles and others to whom He ap-
peared. He showed the wounds in His hands,
feet and side, and it was after His resurrection
that He gave to His Apostles the power to
forgive sins.

Q. 414. After Christ had remained forty
days on earth, whither did He go?

A. After forty days Christ ascended into
heaven, and the day on which he ascended into
heaven is called Ascension Day.

Q. 415. Where did the ascension of Our
Lord take place?
A. Christ ascended into heaven from Mount

Olivet, the place made sacred by His agony on
the night before His death.

Q. 416. Who were present at the acsension,
and who ascended with Christ?

A. From various parts of Scripture we may
conclude there were about 125 persons

—

though traditions tell us there was a greater
number—present at the Ascension. They
were the Apostles, the Disciples, the pious
women and others who had followed Our
Blessed Lord. The souls of the just who were
waiting in Limbo for the redemption ascended
with Christ.



84

Q. 417. Why is the paschal candle which is
lighted on Easter morning extinguished at the
Mass on Ascension Day?

A. The paschal candle which is lighted on
Easter morning signifies Christ’s visible pres-
ence on earth, and it is extinguished on Ascen-
sion Day to show that He, having fulfilled all
the prophecies concerning Himself and hav-
ing accomplished the work of redemption, has
transferred the visible care of His Church to
His Apostles and returned in His body to
heaven.

Q. 418. Where is Christ in heaven?
A. In heaven Christ sits at the right hand of

God the Father Almighty.

Q. 419. What do you mean by saying that
Christ sits at the right hand of God?
A. When I say that Christ sits at the right

hand of God I mean that Christ as God is
equal to His Father in all things, and that as
man He is in the highest place in heaven next
to God.

LESSON NINTH.
ON THE HOLY GHOST AND HIS DESCENT UPON

THE APOSTLES.

Q. 420. Who is the Holy Ghost?
A. The Holy Ghost is the third Person of

the Blessed Trinity.

Q. 421. Did the Holy Ghost ever appear?
A. The Holy Ghost appeared at times under

the form of a dove, and again under the form
of tongues of fire ; for, being a pure spirit with-

out a body, He can take any form.



85

Q. 422. Is the Holy Ghost called by other
names?

A. The Holy Ghost is called also the Holy
Spirit, the Paraclete, the Spirit of Truth and
other names given in Holy Scripture.

Q. 423. From whom does the Holy Ghost
proceed?

A. The Holy Ghost proceeds from the
Father and the Son.

Q. 424. Is the Holy Ghost equal to the Fath-
er and the Son?

A. The Holy Ghost is equal to the Father
and the Son, being the same Lord and God as
they are.

Q. 425. On what day did the Holy Ghost
come down upon the Apostles?
A. The Holy Ghost came down upon the

Apostles ten days after the Ascension of our
Lord; and the day on which He came down
upon the Apostles is called Whitsunday, or
Pentecost.

Q. 426. Why is the day on which the Holy
Ghost came down upon the Apostles called
Whitsunday?

A. The day on which the Holy Ghost came
down upon the Apostles is called Whitsun-
day or White Sunday, probably because the
Christians who were baptized on the eve of
Pentecost wore white garments for some time
afterward, as a mark of the purity bestowed
upon their souls by the Sacrament of Baptism.

Q. 427. Why is this feast called also Pente-
cost?



86

A. This feast is called also Pentecost be-
cause Pentecost means the fiftieth

;
and the

Holy Ghost came down upon the Apostles
fifty days after the resurrection of Our Lord.

Q. 428. How did the Holy Ghost come down
upon the Apostles?

A. The Holy Ghost came down upon the
Apostles in the form of tongues of fire.

Q. 429. What did the form of tongues of fire
denote?

A. The form of tongues of fire denoted the
sacred character and divine authority of the
preaching and teaching of the Apostles, by
whose words and fervor all men were to be
converted to the love of God.

Q. 430. Who sent the Holy Ghost upon the
Apostles?

A. Our Lord Jesus Christ sent the Holy
Ghost upon the Apostles.

Q. 431. Did the Apostles know that the
Holy Ghost would come down upon them?

A. The Apostles knew that the Holy Ghost
would come down upon them ; for Christ
promised His Apostles that after His Ascen-
sion He would send the Holy Ghost, the Spirit
of Truth, to teach them all truths and to abide
with them forever.

Q. 432. Has any one ever denied the exist-
ence of the Holy Ghost?

A. Some persons have denied the existence
of the Holy Ghost; others have denied that He
is a real person equal to the Father and the
Son

;
but all these assertions are shown to be



87

false by the words of Holy Scripture and the
infallible teaching of the Church.

Q. 433. What are the sins against the Holy
Ghost which Our Lord said will not be for-
given either in this world or in the next?

A. The sins against the Holy Ghost which
Our Lord said will not be forgiven either in
this world or in the next, are sins committed
out of pure malice, and greatly opposed to the
mercy of God, and are, therefore, seldom for-
given.

Q. 434. Why did Christ send the Holy
Ghost ?

A. Christ sent the Holy Ghost to sanctify
His Church, to enlighten and strengthen the
Apostles, and to enable them to preach the
Gospel.

Q. 435. How was the Church sanctified
through the coming of the Holy Ghost?

A. The Church was sanctified through the
coming of the Holy Ghost by receiving those
graces which Christ had merited for His min-
isters, the bishops and priests, and for the
souls of all those committed to their care.

Q. 436. How were the Apostles enlightened
through the coming of the Holy Ghost?

A. The Apostles were enlightened through
the coming of the Holy Ghost by receiving the
grace to remember and understand in its true
meaning all that Christ had said and done in
their presence.

Q. 437. How were the Apostles strength-
ened through the coming of the Holy Ghost?

A. The Apostles were strengthened through



88

the coming of the Holy Ghost by receiving the
grace to brave every danger, even death itself,
in the performance of their sacred duties.

Q. 438. What does “Apostle,” and what
does “Gospel” mean?

A. “Apostle” means a person sent, and
“Gospel” means good tidings or news. Hence
the name “Gospel” is given to the inspired his-
tory of Our Lord’s life and works upon earth.

Q. 439. Name the Apostles.
A. The Apostles were : Peter, Andrew,

James, John, Philip, Bartholomew, Thomas,
Matthew, James, Thaddeus, Simon, and Judas
Iscariot, in whose place Mathias was chosen.

Q. 440. Was St. Paul an Apostle?
A. St. Paul was an Apostle, but as he was

not called till after the Ascension of Our Lord
he is not numbered among the twelve. He is
called the Apostle of the Gentiles

;
that is, of

all those who were not of the Jewish religion
or members of the Church of the Old Law.

Q. 441. How did St. Paul become an
Apostle?

A. While on his way to persecute the Chris-
tians St. Paul was miraculously converted and
called to be an Apostle by Our Lord Himself,
who spoke to him. St. Paul was called Saul
before his conversion.

Q. 442. Who were the Evangelists?
A. St. Matthew, St. Mark, St. Luke and St.

John are called Evangelists, because they
wrote the four Gospels bearing their names,
and Evangelia is the Latin name for Gospels.
St. Mark and St. Luke were not Apostles, but



89

St. Matthew and St. John were both Apostles
and Evangelists.

Q. 443. Why did not the Apostles fully un-
derstand when Christ Himself taught them?

A. The Apostles did not fully understand
when Christ Himself taught them because
during His stay with them on earth they were
only preparing to become Apostles

;
and their

minds were yet filled with many worldly
thoughts and desires that were to be removed
at the coming of the Holy Ghost.

Q. 444. Will the Holy Ghost abide with the
Church forever?

A. The Holy Ghost will abide with the
Church forever, and guide it in the way of ho-
liness and truth.

Q. 445. What benefit do we derive from the
knowledge that the Holy Ghost will abide
with the Church forever?

A. From the knowledge that the Holy
Ghost will abide with the Church forever we
are made certain that the Church can never
teach us falsehood, and can never be destroyed
by the enemies of Our Faith.

Q. 446. What visible power was given t;o
the Apostles through the coming of the Holy
Ghost?

A. Through the coming of the Holy Ghost
the Apostles received the “gift of tongues/’
by which they could be understood in every
language, though they preached in only one.

Q. 447. Why did such wonderful gifts ac-
company confirmation, or the coming of the
Holy Ghost, in the first ages of the Church?



90

A. Such wonderful gifts accompanied Con-
firmation in the first ages of the Church to
prove the power, truth and divine character of
Christianity to those who otherwise might not
believe, and to draw the attention of all to the
establishment of the Christian Church.

Q. 448. Why are these signs not continued
everywhere at the present time?

A. These signs are not continued every-
where at the present time, because now that
the Church is fully established and its divine
character and power proved in other ways,
such signs are no longer necessary.

Q. 449. Were such powers as the “gift of
tongues” a part of the Sacrament of Confirm-
ation?

A. Such powers as the “gift of tongues”
were not a part of the Sacrament of Confirma-
tion, but they were added to it by the Holy
Ghost when necessary for the good of the
Church.

LESSON TENTH.
ON THE EFFECTS OF THE REDEMPTION.

Q. 450. What is an effect?
A. An effect is that which is caused by

something else, as smoke, for example, is an
effect of fire.

Q. 451. What does redemption mean?
A. Redemption means the buying back of a

thing that was given away or sold.
Q. 452. What did Adam give away by his

sin, and what did Our Lord buy back for him
and us?



91

A. By his sin Adam gave away all right to
God's promised gifts of grace in this world
and of glory in the next, and Our Lord bought
back the right that Adam threw away.

Q. 453. Which are the chief effects of the
Redemption?
A. The chief effects of the Redemption are

two : The satisfaction of God’s justice by
Christ’s sufferings and death, and the gaining
of grace for men.

Q. 454. Why do we say “chief effects”?
A. We say chief effects” to show that these

are the most important but not the only effects
of the Redemption—for all the benefits of our
holy religion and of its influence upon the
world are the effects of the redemption.

Q. 455. Why did God’s justice require satis-
faction?

A. God’s justice required satisfaction be-
cause it is infinite and demands reparation for
every fault. Man in his state of sin could not
make the necessary reparation, so Christ be-
came man and made it for him.

Q. 456. What do you mean by grace?
A. By grace I mean a supernatural gift of

God bestowed on us, through the merits of
Jesus Christ, for our salvation.

Q. 457. What does “supernatural” mean?
A. Supernatural means above or greater

than nature. All gifts such as health, learning
or the comforts of life, that affect our happi-
ness chiefly in this world, are called natural
gifts, and all gifts such as blessings that affect
our happiness chiefly in the next world are
called supernatural or spiritual gifts.



92

Q. 458. What do you mean by “merit”?
A. Merit means the quality of deserving

well or ill for our actions. In the question
above it means a right to reward for good
deeds done.

Q. 459. How many kinds of grace are there?
A. There are two kinds of grace, sanctify-

ing grace and actual grace.

Q. 460. What is the difference between sanc-
tifying grace and actual grace?

A. Sanctifying grace remains with us as
long as we are not guilty of mortal sin; and
hence, it is often called habitual grace

;
but

actual grace comes to us only when we need
its help in doing or avoiding an action, and it
remains with us only while we are doing or
avoiding the action.

Q. 461. What is sanctifying grace?
A. Sanctifying grace is that grace which

makes the soul holy and pleasing to God.

Q. 462. What do you call those graces or
gifts of God by which we believe in Him, hope
in Him, and love Him?

A. Those graces or gifts of God by which
we believe in Him, and hope in Him, and love
Him, are called the Divine virtues of Faith,
Hope, and Charity.

Q. 463. What do you mean by virtue and
vice ?

A. Virtue is the habit of doing good, and
vice is the habit of doing evil. An act, good
or bad, does not form a habit ; and hence, a
virtue or a vice is the result of repeated acts of

the same kind.



93

Q. 464. Does habit excuse us from the sins
committed through it?
A. Habit does not excuse us from the sins

committed through it, but rather makes us
more guilty by showing how often we must
have committed the sin to acquire the habit.
If, however, we are seriously trying to over-
come a bad habit, and through forgetfulness
yield to it, the habit may sometimes excuse
us from the sin.

Q. 465. What is Faith?
A. Faith is a Divine virtue by which we

firmly believe the truths which God has re-
vealed.

Q. 466. What is Hope?
A. Hope is a Divine virtue by which we

firmly trust that God will give us eternal life
and the means to obtain it.

Q. 467. What is Charity?
A. Charity is a Divine virtue by which we

love God above all things for His own sake,
and our neighbor as ourselves for the love of
God.

Q. 468. Why are Faith, Hope and Charity
called virtues?

A. Faith, Hope and Charity are called vir-
tues because they are not mere acts, but hab-
its by which we always and in all things be-
lieve God, hope in Him, and love Him.

Q. 469. What kind of virtues are Faith,
Hope and Charity?

A. Faith, Hope and Charity are called in-
fused theological virtues to distinguish them
from the four moral virtues — Prudence,
Justice, Fortitude and Temperance.



94

Q. 470. Why do we say the three theological
virtues are infused and the four moral vir-
tues acquired?

A. We say the three theological virtues are
infused

;
that is, poured into our souls, because

they are strictly gifts of God and do not de-
pend upon our efforts to obtain them, while
the four moral virtues — Prudence, Justice.,
Fortitude and Temperance—though also gifts
of God, may, as natural virtues, be acquired by
our own efforts.

Q. 471. Why do we believe God, hope in
Him, and love Him?
A. We believe God and hope in Him be-

cause He is infinitely true and cannot deceive
us. We love Him because He is infinitely
good and beautiful and worthy of all love.

Q. 472. What mortal sins are opposed to
Faith?
A. Atheism, which is a denial of all revealed

truths, and heresy, which is a denial of some
revealed truths, and superstition, which is a
misuse of religion, are opposed to Faith.

Q. 473. Who is our neighbor?
A. Every human being capable of salvation

of every age, country, race or condition, espe-
cially if he needs our help, is our neighbor in
the sense of the Catechism.

Q. 474, Why should we love our neighbor?
A. We should love our neighbor because he

is a child of God, redeemed by Jesus Christ,
and because he is our brother created to dwell
in heaven with us.

Q. 475. What is actual grace?



95

A. Actual grace is that help of God which
enlightens our mind and moves our will to
shun evil and do good.

Q. 476. Is grace necessary to salvation?
A. Grace is necessary to salvation, because

without grace we can do nothing to merit
heaven.

Q. 477. Can we resist the grace of God?
A. We can, and unfortunately often do, re-

sist the grace of god.

Q. 478. Is it a sin knowingly to resist the
grace of God?

A. It is a sin, knowingly, to resist the grace
of God, because we thereby insult Him and re-
ject His gifts without which we cannot be
saved.

Q. 479. Does God give His grace to every
one?

A. God gives to everyone He creates suffi-
cient grace to save his soul

;
and if persons do

not save their souls, it is because they have not
usedlfhe grace given.

Q. 480. What is the grace of perseverance?
A. The grace of perseverance is a particu-

lar gift of God which enables us to continue
in the state of grace till death.

Q. 481. Can we merit the grace of final per-
severance or know when we possess it?

A. We cannot merit the grace of final perse-
verance, or know when we possess it, because
it depends entirely upon God’s mercy and not
upon our actions. To imagine we possess it
would lead us into the sin of presumption.



g6

Q. 482. Can a person merit any supernatural
reward for good deeds performed while he is
in mortal sin?

A. A person cannot merit any supernatural
reward for good deeds performed while he is
in mortal sin

;
nevertheless, God rewards such

good deeds by giving the grace of repentance

;

and, therefore, all persons, even those in mor-
tal sin, should ever strive to do good.

Q. 483. Does God reward anything but our
good works?

A. God rewards our good intention and de-
sire to serve Him, even when our works are
not successful. We should make this good in-
tention often during the day, and especially in
the morning.

LESSON ELEVENTH.
ON THE CHURCH.

Q. 484. How was the true religion preserved
from Adam till the coming of Christ?
A. The true religion was preserved from

Adam till the coming of Christ by the patri-
archs, prophets and other holy men whom God
appointed and inspired to teach His Will and
Revelations to the people, and to remind them
of the promised Redeemer.

Q. 485. Who were the prophets, and what
was their chief duty?

A. The prophets were men to whom God
gave a knowledge of future events connected
with religion, that they might foretell them to
His people and thus give proof that the mes-



97

sage came from God. Their chief duty was to
foretell the time, place and circumstances of
Our Saviour’s coming into the world, that men
might know when and where to look for Him,
and might recognize Him when He came.

Q. 486. How could they be saved who lived
before Christ became man?
A. They who lived before Christ became

man could be saved by belief in the Redeemer
to come and by keeping the Commandments
of God.

Q. 487. Was the true religion universal be-
fore the coming of Christ?

A. The true religion was not universal be-
fore the coming of Christ. It was confined to
one people—the descendants of Abraham. All
other nations worshiped false gods.

Q. 488. Which are the means instituted by
Our Lord to enable men at all times to share in
the fruits of the Redemption?
A. The means instituted by Our Lord to en-

able men at all times to share in the fruits of
His Redemption are the Church and the Sac-
raments.

Q. 489. What is the Church?
A. The Church is* the congregation of all

those who profess the faith of Christ, partake
of the same Sacraments, and are governed by
their lawful pastors under one visible Head.

Q. 490. How may the members of the
Church on earth be divided?

A. The members of the Church on earth
may be divided into those who teach and those
who are taught. Those who teach, namely



the Pope, bishops and priests, are called the
Teaching Church, or simply the Church.
Those who are taught are called the Believing
Church, or simply the faithful.

Q. 491. What is the duty of the Teaching
Church ?
A. The duty of the Teaching Church is to

continue the work Our Lord began upon
earth, namely, to teach revealed truth, to ad-
minister the Sacraments and to labor for the
salvation of souls.

Q. 492. What is the duty of the faithful?
A. The duty of the faithful is to learn the

revealed truths taught; to receive the Sacra-
ments, and to aid in saving souls by their pray-
ers, good works and alms.

Q. 493. What do you mean by “profess the
faith of Christ”?

A. By “profess the faith of Christ” we mean,
believe all the truths and practise the religion
He has taught.

Q. 494. What do we mean by “lawful pas-
tors”?

A. By “lawful pastors” we mean those in
the Church who have been appointed by law-
ful authority and who have, therefore, a right
to rule us. The lawful pastors in the Church
are: Every priest in his own parish; every
bishop in his own diocese, and the Pope in the
whole Church.

Q. 495. Who is the invisible Head of the
Church ?

A. Jesus Christ is the invisible Head of the
Church.



99

Q. 496. Who is the visible Head of the
Church ?

A. Our Holy Father the Pope, the Bishop
of Rome, is the Vicar of Christ on earth and
the visible Head of the Church.

Q. 497. What does “vicar” mean?
A. Vicar is a name used in the Church to

designate a person who acts in the name and
authority of another. Thus a Vicar Apostolic
is one who acts in the name of the Pope, and
a Vicar General is one who acts in the name
of the bishop.

Q. 498. Could any one be Pope without be-
ing Bishop of Rome?

A. One could not be Pope without being
Bishop of Rome, and whoever is elected Pope
must give up his title to any other diocese and
take the title of Bishop of Rome.

Q. 499. Why is the Pope, the Bishop of
Romer4the visible Head of the Church?

A. The Pope, the Bishop of Rome, is the
visible Head of the Church because he is the
successor of St. Peter, whom Christ made the
chief of the Apostles and the visible Head of
the Church.

Q. 500. Why are Catholics called “Roman”?
A. Catholics are called Roman to show that

they are in union with the true Church found-
ed by Christ and governed by the Apostles
under the direction of St. Peter, by divine ap-
pointment the Chief of the Apostles, who
founded the Church of Rome and was its first
bishop.

Q. 501. By what name is a bishop’s diocese
sometimes called?



100

A. A bishop’s diocese is sometimes called
his see. The diocese of Rome, on account of
\ts authority and dignity, is called the Holy
See, and its bishop is called the Holy Father
or Pope. Pope means father.

Q. 502. What do we call the right by which
St. Peter or his successor has always been the
head of the Church and of all its bishops?

A. We call the right by which St. Peter or
his successor has always been the head of the
Church, and of all its bishops, the Primacy of
St. Peter or of the Pope. Primacy means
holding first place.

Q. 503. How is it shown that St. Peter or
his successor has always been the head of the
Church ?

A. It is shown that St. Peter or his succes-
sor has always been the head of the Church

:

(1) From the words of Holy Scripture, which
tell how Christ appointed Peter Chief of the
Apostles and head of the Church. (2) From
the history of the Church, which shows that
Peter and his successors have always acted
and have always been recognized as the head
of the Church.

Q. 504. How do we know that the rights
and privileges bestowed on St. Peter were
given also to his successors—the Popes?

A. We know that the rights and privileges
bestowed on St. Peter were given also to his
successors, the Popes, because the promises
made to St. Peter by Our Lord were to be ful-
filled in the Church till the end of time, and as
Peter was not to live till the end of time, they
are fulfilled in his successors.



101

Q. 505. Did St. Peter establish any Church
before he came to Rome?

A. Before he came to Rome, St. Peter estab-
lished a Church at Antioch and ruled over it
for several years.

Q. 506. Who are the successors of the other
Apostles?

A. The successors of the other Apostles are
the Bishops of the Holy Catholic Church.

Q. 507. How do we know that the bishops
of the Church are the successors of the Apos-
tles?

A. We know that the bishops of the Church
are the successors of the Apostles because
they continue the work of the Apostles and
give proof of the same authority. They have
always exercised the rights and powers that
belonged to the Apostles in making laws for
the Church, in consecrating bishops and or-
dainingypriests.

Q. 508. Why did Christ found the Church?
A. Christ founded the Church to teach, gov-

ern, sanctify, and save all men.

Q. 509. Are all bound to belong to the
Church?

A. All are bound to belong to the Church,
and he who knows the Church to be the true
Church and remains out of it cannot be saved.

Q. 510. Is it ever possible for one to be
saved who does not know the Catholic Church
to be the true Church?
A. It is possible for one to be saved who

does not know the Catholic Church to be the
true Church, provided that person (1) has



102

been validly baptized
; (2) firmly believes the

religion he professes and practises to be the
true religion, and (3) dies without the guilt of
mortal sin on his soul.

Q. 51 1. Why do we say it is only possible
for a person to be saved who does not know
the Catholic Church to be the true Church?

A. We say it is only possible for a person
to be saved who does not know the Catholic
Church to be the true Church, because the
necessary conditions are not often found, espe-
cially that of dying in a state of grace with-
out making use of the Sacrament of Penance.

Q. 512. How are such persons said to be-
long to the Church?

A. Such persons are said to belong to the
“soul of the church

,,

;
that is, they are really

members of the Church without knowing it.
Those who share in its Sacraments and wor-
ship are said to belong to the body or visible
part of the Church.

Q. 513. Why must the true Church be vis-
ible?

A. The true Church must be visible because
its founder, Jesus Christ, commanded us under
pain of condemnation to hear the Church

;
and

He could not in justice command us to hear a
Church that could not be seen and known.

Q. 514. What excuses do some give for not
becoming members of the true Church?

A. The excuses some give for not becoming
members of the true church are: (1) They do
not wish to leave the religion in which they
were born; (2) There are too many poor and



103

ignorant people in the Catholic Church; (3)
One religion is as good as another if we try
to serve God in it, and be upright and honest
in our lives.

Q. 515. How do you answer such excuses?
A. (1) To say that we should remain in a

false religion because we w^ere born in it is as
untrue as to say we should not heal our bodily
diseases because we were born with them

; (2)
To say there are too many poor and ignorant
in the Catholic Church is to declare that it is
Christ's Church

;
for He always taught the

poor and ignorant and instructed His Church
to continue the work

; (3) To say that one re-
ligion is as good as another is to assert that
Christ labored uselessly and taught falsely

;
for

He came to abolish the old religion and found
the new in which alone we can be saved as He
Himself declared.

Q. 516. Why can there be only one true
religion? 1$

A. There can be only one true religion, be-
cause a thing cannot be false and true at the
same time, and, therefore, all religions that
contradict the teaching of the true Church
must teach falsehood. If all religions in which
men seek to serve God are equally good and
true, why did Christ disturb the Jewish re-
ligion and the Apostles condemn heretics?

LESSON TWELFTH.
ON THE ATTRIBUTES AND MARKS OF THE CHURCH.

Q. 517. What is an attribute?
A. An attribute is any characteristic or



104

quality that a person or thing may be said to
have. All perfections or imperfections are
attributes.

Q. 518. What is a mark?
A. A mark is a given and known sign by

which a thing can be distinguished from all
others of its kind. Thus a trademark is used
to distinguish the article bearing it from all
imitations of the same article.

Q. 519. How do we know that the Church
must have the four marks and three attributes
usually ascribed or given to it?

A. We know that the Church must have the
four marks and three attributes usually
ascribed or given to it from the words of
Christ given in the Holy Scripture and in the
teaching of the Church from its beginning.

Q. 520. Can the Church have the four marks
without the three attributes?

A. The Church cannot have the four marks
without the three attributes, because the three
attributes necessarily come with the marks
and without them the marks could not exist.

Q. 521. Why are both marks and attributes
necessary in the Church?

A. Both marks and attributes are necessary
in the Church, for the marks teach us its exter-
nal or visible qualities, while the attributes
teach us its internal or invisible qualities. It
is easier to discover the marks than the attri-
butes

;
for it is easier to see that the Church is

one than that it is infallible.

-Q. 522. Which are the attributes of the
Church?



i os

A. The attributes of the Church are three:
authority, infallibility, and indefectibility.

Q. 523. What is authority?
A. Authority is the power which one person

has over another so as to be able to justly ex-
act obedience. Rulers have authority over
their subjects, parents over their children, and
teachers over their scholars.

Q. 524. From whom must all persons derive
whatever lawful authority they possess?

A. All persons must derive whatever lawful
authority they possess from God Himself,
from whom they receive it directly or indi-
rectly. Therefore, to disobey our lawful supe-
riors is to disobey God Himself, and hence
such disobedience is always sinful.

Q. 525. What do you mean by the authority
of the Church?

A. By the authority of the Church I mean
the right and^rpower which the Pope and the
Bishops, as the successors of the Apostles,
have to teach and to govern the faithful.

Q. 526. What do you mean by the infallibil-
ity of the Church?

A. By the infallibility of the Church I mean
that the Church can not err when it teaches a
doctrine of faith or morals.

Q. 527. What do we mean by a “doctrine of
faith or morals”?
A. By a doctrine of faith or morals we mean

the revealed teaching that refers to whatever
we must believe and do in order to be saved.

Q. 528. How do you know that the Church
can not err?



100

A. I know that the Church can not err be-
cause Christ promised that the Holy Ghost
would remain with it forever and save it from
error. If, therefore, the Church has erred, the
Holy Ghost must have abandoned it and
Christ has failed to keep His promise, which
is a thing impossible.

Q. 529. Since the Church can not err, could
it ever be reformed in its teaching of faith or
morals ?
A. Since the Church can not err, it could

never be reformed in its teaching of faith or
morals. Those who say the Church needed
reformation in faith or morals accuse Our
Lord of falsehood and deception.

Q. 530. When does the Church teach
infallibly?

A. The Church teaches infallibly when it
speaks through the Pope and Bishops united
in general council, or through the Pope alone
when he proclaims to all the faithful a doc-
trine of faith or morals.

Q. 531. What is necessary that the Pope
may speak infallibly or ex-cathedra?

A. That the Pope may speak infallibly, or
ex-cathedra, (1) He must speak on a subject
of faith or morals

; (2) He must speak as the
Vicar of Christ and to the whole Church; (3)
He must indicate by certain words, such as, we
define, we proclaim, &c., that he intends to
speak infallibly.

Q. 532. Is the Pope infallible in everything
he says and does?

A. The Pope is not infallible in everything
he says and does, because the Holy Ghost was



107

not promised to make him infallible in every-
thing, but only in matters of faith and morals
for the whole Church. Nevertheless, the
Pope’s opinion on any subject deserves our
greatest respect on account of his learning,
experience and dignity.

Q. 533* Can the Pope commit sin?
A. The Pope can commit sin and he must

seek forgiveness in the Sacrament of Penance
as others do. Infallibility does not prevent
him from sinning, but from teaching falsehood
when he speaks ex-cathedra.

Q. 534. What does ex-cathedra mean?
A. “Cathedra” means a seat, and “ex”

means out of. Therefore, ex-cathedra means
speaking from the seat or official place held by
St. Peter and his successors as the head of the
whole Church.

Q. 535- Why is the chief Church in a diocese
called a Cathedral?

A. The chief Church in a diocese is called a
Cathedral because the bishop’s cathedra, that
is, his seat or throne, is erected in it, and be-
cause he celebrates all important feasts and
performs all his special duties in it.

Q. 536. How many Popes have governed the
Church from St. Peter to Pius XI.?
A. From St. Peter to Pius XI., 261 Popes

have governed the Church
;
and many of them

have been remarkable for their zeal, prudence,
learning and sanctity.

Q. 537* What does anti-pope mean, and who
were the anti-popes?

A. Anti-pope means a pretended pope. The



io8

anti-popes were men who by the aid of faith-
less Christians or others unlawfully seized and
claimed the papal power while the lawful pope
was in prison or exile.

Q. 538. Why must the Pope sometimes warn
us on political and other matters?

A. The Pope must sometimes warn us on
political and other matters, because whatever
nations or men do is either good or bad, just or
unjust, and wherever the Pope discovers false-
hood, wickedness or injustice he must speak
against it and defend the truths of faith and
morals. He must protect also the temporal
rights and property of the Church committed
to his care.

Q. 539* What do we mean by the “temporal
power” of the Pope?

A. By the temporal power of the Pope we
mean the right which the Pope has as a tem-
poral or ordinary ruler to govern the states
and manage the properties that have right-
fully come into the possession of the Church.

Q. 540. How did the Pope acquire and how
was he deprived of the temporal power?

A. The Pope acquired the temporal power
in a just manner by the consent of those who
had a right to bestow it. He was deprived of
it in an unjust manner by political changes.

Q. 541. How was the temporal power useful
to the Church?

A. The temporal power was useful to the
Church ( 1 ) because it gave the Pope the com-
plete independence necessary for the govern-
ment of the Church and for the defence of



109

truth and virtue. (2) It enabled him to do
much for the spread of the true religion by
giving alms for the establishment and support
of Churches and schools in poor or pagan
countries.

Q. 542. What name do we give to the offer-
ings made yearly by the faithful for the sup-
port of the Pope and the government of the
Church?
A. We call the offerings made yearly by the

faithful for the support of the Pope and gov-
ernment of the Church “Peter’s pence.” It de-
rives its name from the early custom of send-
ing yearly a penny from every house to the
successor of St. Peter, as a mark of respect o',
as an alms for some charity.

Q. 543. What do you mean by the indefecti*
bility of the Churdfi?

A. By the indefectibility of the Church I
mean that the Church, as Christ founded it,
will last till the end of time.

Q. 544. What is the difference between the
infallibility and indefectibility of the Church?
A. When we say the Church is infallible we

mean that it can never teach error while it
lasts

;
but when we say the Church is indefec-

tible, we mean that it will last forever and be
infallible forever; that it will always remain
as Our Lord founded it and never change the
doctrines He taught.

Q. 545. Did Our Lord Himself make all the
laws of the Church?
A. Our Lord Himself did not make all the

laws of the Church. He gave the Church also



110

power to make laws to suit the needs of the
times, places or persons as it judged necessary.

Q. 546. Can the Church change its laws?

A. The Church can, when necessary, change
the laws it has itself made, but it cannot

change the laws that Christ has made. Neith-

er can the Church change any doctrine of faith

or morals.

Q. 547. In whom are these attributes found
in their fullness?

A. These attributes are found in their full-

ness in the Pope, the visible Head of the
Church, whose infallible authority to teach

bishops, priests, and people in matters of faith

or morals will last to the end of the world.

Q. 548. Has the Church any marks by which

it may be known?
A. The Church has four marks by which it

may be known : it is One ; it is Holy ; it is
Catholic; it is Apostolic.

Q. 549. How is the Church One?
A. The Church is One because all its mem-

bers agree in one faith, are all in one com-

munion, and are all under one head.

Q. 550. How is it evident that the Church
is one in government?

A. It is evident that the Church is one in

government, for the faithful in a parish are

subject to their pastors, the pastors are sub-

ject to the bishops of their dioceses, and the

bishops of the world are subject to the Pope.

Q. 551. What is meant by the Hierarchy of
the Church?

A. By the Hierarchy of the Church is meant



Ill

the sacred body of clerical rules who govern
the Church.

Q. 552. How is it evident that the Church is
one in worship?
A. It is evident that the Church is one in

worship because all its members make use of
the same sacrifice and receive the same Sacra-
ments.

Q. 553. How is it evident that the Church
is one in faith?

A. It is evident the Church is one in faith
because all Catholics throughout the world
believe each and every article of faith pro-
posed by the Church.

Q. 554* Could a person who denies only one
article of our faith be a Catholic?

A. A person who denies even one article of
our faith could not be a Catholic

;
for truth is

one and we must^ccept it whole and entire
or not at all.

Q. 555. Are there any pious beliefs and prac-
tices in the Church that are not articles of
faith?

A. There are many pious beliefs and prac-
tices in the Church that are not articles of
faith

;
that is, we are not bound under pain of

sin to believe in them
;
yet we will often find

them useful aids to holiness, and hence they
are recommended by our pastors.

Q. 556. Of what sin are persons guilty who
put a firm belief in religious or other practices
that are either forbidden or useless?

A. Persons who put a firm belief in religious
or other practices that are forbidden or useless
are guilty of the sin of superstition.



112

Q. 557 - Where does the Church find the re-
vealed truths it is bound to teach?

A. The Church finds the revealed truths it
is bound to teach in the Holy Scripture and
revealed traditions.

Q. 558. What is the Holy Scripture or
Bible?

A. The Holy Scripture or Bible is the col-
lection of sacred, inspired writings through
which God has made known to us many re-
vealed truths. Some call them letters from
Heaven to earth, that is, from God to man.

Q. 559- What is meant by the Canon of the
Sacred Scriptures?

A. The Canon of Sacred Scriptures means
the list the Church has prepared to teach us
what sacred writings are Holy Scripture and
contain the inspired word of God.

Q. 560. Where does the Church find the re-
vealed traditions?

A. The Church finds the revealed traditions
in the decrees of its councils

;
in its books of

worship
;

in its paintings and inscriptions on
tombs and monuments

;
in the lives of its

Saints; the writings of its Fathers, and in its
own history.

Q. 561. Must we ourselves seek in the Scrip-
tures and traditions for what we are to be-
lieve ?

A. We ourselves need not seek in the Scrip-
tures and traditions for what we are to believe.
God has appointed the Church to be our guide
to salvation and we must accept its teaching
us our infallible rule of faith.



Q. 562. How do we show that the Holy
Scriptures alone could not be our guide to sal-
vation and infallible rule of faith?
A. We show that the Holy Scripture alone

could not be our guide to salvation and in-
fallible rule of faith: (1) Because all men can-
not examine or understand the Holy Scrip-
ture

;
but all can listen to the teaching of the

Church; (2) Because the New Testament or
Christian part of the Scripture was not writ-
ten at the beginning of the Church’s existence,
and, therefore, could not have been used as the
rule of faith by the first Christians

; (3) Be-
cause there are many things in the Holy Scrip-
ture that cannot be understood without the
explanation given by tradition, and hence
those who take the Scripture alone for their
rule of faith are constantly disputing about its
meaning and what(they are to believe.

Q. 563. How is the Church Holy?
A. The Church is Holy because its founder,

Jesus Christ, is holy
;
because it teaches a holy

doctrine; invites all to a holy life; and because
of the eminent holiness of so many thousands
of its children.

Q. 564. How is the Church Catholic or uni-
versal?

A. The Church is Catholic or universal be-
cause it subsists in all ages, teaches all nations,
and maintains all truth.

Q. 565. How do you show that the Catholic
Church is universal in time, in place, and in
doctrine?

A. (1) The Catholic Church is universal in
time, for from the time of the Apostles to the



present it has existed, taught and labored in
every age; (2) It is universal in place, for it
has taught throughout the whole world

; (3)
It is universal in doctrine, for it teaches the
same everywhere, and its doctrines are suited
to all classes of persons. It has converted all
the pagan nations that have ever been con-
verted.

Q. 566. Why does the Church use the Latin
language instead of the national language of
its children?

A. The Church uses the Latin language in-
stead of the national language of its children

:

(1)

To avoid the danger of changing any part
of its teaching in using different languages

;

(2) That all its rulers may be perfectly united
and understood in their communications

; (3)
To show that the Church is not an institute of
any particular nation, but the guide of all
nations.

Q. 567. How is the Church Apostolic?
A. The Church is Apostolic because it was

founded by Christ on His Apostles, and is
governed by their lawful successors, and be-
cause it has never ceased, and never will cease,
to teach their doctrine.

Q. 568. Does the Church, by defining certain
truths, thereby make new doctrines?

A. The Church, by defining, that is, by pro-
claiming certain truths, articles of faith, does
not make new doctrines, but simply teaches
more clearly and with greater effort truths
that have always been believed and held by
the Church.



US

Q. 569. What, then, is the use of defining or

declaring a truth an article of faith if it has

always been believed?

A. The use of defining or declaring a truth

an article of faith, even when it has always
been believed, is: (1) To clearly contradict
those who deny it and show their teaching
false

; (2) To remove all doubt about the exact
teaching of the Church, and to put an end to

all discussion about the truth defined.

Q. 570. In which Church are these attri-

butes and marks found?
A. These attributes and marks are found in

the Holy Roman Catholic Church alone.

Q. 571. How do you show that Protestant
Churches have not the marks of the true
Church ?
A. Protestant Churches have not the marks

of the true Church, because: (1) They are not
one either in government or faith ; for they
have no chief head, and they profess different
beliefs; (2) They are not holy, because their
doctrines are founded on error and lead to

evil consequences
; (3) They are not catholic

or universal in time, place or doctrine. They
have not existed in all ages nor in all places,

and their doctrines do not suit all classes ; (4)
They are not apostolic, for they were not es-
tablished for hundreds of years after the

Apostles, and they do not teach the doctrines

of the Apostles.

Q. 572. From whom does the Church derive
its undying life and infallible authority?

A. The Church derives its undying life and



ii 6

infallible authority from the Holy Ghost, the
spirit of truth, who abides with it forever.

Q. 573. By whom is the Church made and
kept One, Holy, and Catholic?

A. The Church is made and kept One, Holy,
and Catholic by the Holy Ghost, the spirit of
love and holiness, who unites and sactifies its
members throughout the world.

LESSON THIRTEENTH.

ON THE SACRAMENTS IN GENERAL.

Q. 574. What is a Sacrament?
A. A Sacrament is an outward sign insti-

tuted by Christ to give grace.

Q. 575. Are these three things, namely: An
outward or visible sign, the institution of that
sign by Christ, and the giving of grace through
the use of that sign, always necessary for the
existence of a Sacrament?

A. These three things, namely : An out-
ward or visible sign, the institution of that
sign by Christ, and the giving of grace
through the use of that sign, are always neces-
sary for the existence of a Sacrament, and if
any of the three be wanting there can be no
Sacrament.

Q. 576. Why does the Church use numerous
ceremonies or actions in applying the outward
signs of the Sacraments?

A. The Church uses numerous ceremonies
or actions in applying the outward signs of
the Sacraments to increase our reverence and



ii7

devotion for the Sacraments, and to explain
their meaning and effects.

Q. 577. How many Sacraments are there?
A. There are seven Sacraments: Baptism,

Confirmation, Holy Eucharist, Penance, Ex-
treme Unction, Holy Orders, and Matrimony.

Q. 578. Were all the Sacraments instituted
by Our Lord?

A. All the Sacraments were instituted by
Our Lord, for God alone has power to attach
the gift of grace to the use of an outward or
visible sign. The Church, however, can insti-
tute the ceremonies to be used in administer-
ing or giving the Sacraments.

Q. 579. How do we know there are seven
Sacraments and no more or less?
A. We know There are seven Sacraments

and no more or less because the Church al-
ways taught that truth. The number of the
Sacraments is a matter of faith, and the
Church cannot be mistaken in matters of faith.

Q. 580. Why have the Sacraments been in-
stituted?

A. The Sacraments have been instituted as
a special means through which we are to re-
ceive the grace merited for us by Christ. As
Christ is the giver of the grace, He has the
right to determine the manner in which it
shall be given, and one who refuses to make
use of the Sacraments will not receive God’s
grace.

Q. 581. Do the Sacraments recall in any way
the means by which Our Lord merited the
graces we receive through them?



n8

A. The Sacraments recall in many ways the
means by which Our Lord merited the graces
we receive through them. Baptism recalls His
profound humility

;
Confirmation His cease-

less prayer; Holy Eucharist His care of the
needy

;
Penance His mortified life

;
Extreme

Unction His model death; Holy Orders His
establishment of the priesthood, and Matri-
mony His close union with the Church.

Q. 582. Give, for example, the outward sign
in Baptism and Confirmation.

A. The outward sign in Baptism is the
pouring of the water and the saying of the
words of Baptism. The outward sign in Con-
firmation is the anointing with oil, the saying
of the words of Confirmation and the placing
of the bishop’s hands over the person he con-
firms.

Q. 583. What is the use of the outward
signs in the Sacraments?

A. Without the outward signs in the Sacra-
ments we could not know when or with what
effect the grace of the Sacraments enters into
our souls.

Q. 584. Does the outward sign merely indi-
cate that grace has been given, or does the
use of the outward sign with the proper in-
tention also give the grace of the Sacrament?
A. The outward sign is not used merely to

indicate that grace has been given, for the use
of the outward sign with the proper intention
also gives the grace of the Sacrament. Hence
the right application of the outward sign is al-
ways followed by the gift of internal grace if
the Sacrament be administered with the right



119

intention and received with the right disposi-
tions.

Q. 585. What do we mean by the “right in-
tention” for the administration of the Sacra-

ments ?
A. By the right intention for the adminis-

tration of the Sacraments we mean that who-
ever administers a Sacrament must have the
intention of doing what Christ intended when
He instituted the Sacrament and what the
Church intends when it administers the Sacra-
ment.

Q. 586. Is there any likeness between the
thing used in the outward sign and the grace
given in each Sacrament?
A. There is a great likeness between the

thing used m the outward sign and the grace
given in each Sacrament

;
thus water is used

for cleansing; Baptism cleanses the soul; Oil
gives strength and light

;
Confirmation

strengthens and enlightens the soul
;
Bread

and wine nourish; the Holy Eucharist nour-
ishes the soul.

Q. 587. What do we mean by the “matter
and form” of the Sacraments?
A. By the “matter” of the Sacraments we

mean the visible things, such as water, oil,
bread, wine, &c., used for the Sacraments. By
the “form” we mean the words, such as “I
baptize thee,” “I confirm thee,” &c., used in
giving or administering the Sacraments.

Q. 588. Do the needs of the soul resemble
the needs of the body ?

A. The needs of the soul do resemble the
needs of the body ; for the body must be born,



120

strengthened, nourished, healed in affliction,
helped at the hour of death, guided by author-
ity, and given a place in which to dwell. The
soul is brought into spiritual life by Baptism

;

it is strengthened by Confirmation
;
nourished

by the Holy Eucharist; healed by Penance;
helped at the hour of our death by Extreme
Unction

;
guided by God’s ministers through

the Sacrament of Holy Orders, and it is given
a body in which to dwell by the Sacrament of
Matrimony.

Q. 589. Whence have the Sacraments the
power of giving grace?
A. The Sacraments have the power of giv-

ing grace from the merits of Jesus Christ.

Q. 590. Does the effect of the Sacraments
depend on the worthiness or unworthiness of
the one who administers them?

A. The effect of the Sacraments does not
depend on the worthiness or unworthiness of
the one who administers them, but on the
merits of Jesus Christ, who instituted them,
and on the worthy dispositions of those who
receive them.

Q. 591. What grace do the Sacraments give?
A. Some of the Sacraments give sanctifying

grace, and others increase it in our souls.

Q. 592. When is a Sacrament said to give,
and when is it said to increase, grace in our
souls?

A. A Sacrament is said to give grace when
there is no grace whatever in the soul, or in
other words, when the soul is in mortal sin.
A Sacrament is said to increase grace when



121

there is already grace in the soul, to which
more is added by the Sacrament received.

Q. 593- Which are the Sacraments that give
sanctifying grace?

A. The Sacraments that give sanctifying
grace are Baptism and Penance; and they are
called Sacraments of the dead.

Q. 594. Why are Baptism and Penance
called Sacraments of the dead?

A. Baptism and Penance are called Sacra-
ments of the dead because they take away sin,
which is the death of the soul, and give grace,
which is its life.

Q. 595. May not the Sacrament of Penance
be received by one who is in a state of grace?
A. The Sacrament of Penance may be and

very often is receded by one who is in a state
of grace, and when thus received it increases
—as the Sacraments of the living do—the
grace already in the soul.

Q. 596. Which are the Sacraments that in-
crease sanctifying grace in our soul?

A. The Sacraments that increase sanctify-
ing grace in our souls are : Confirmation, Holy
Eucharist, Extreme Unction, Holy Orders,
and Matrimony; and they are called Sacra-
ments of the living.

Q. 597- What do we mean by Sacraments
of the dead and Sacraments of the living?

A. By the Sacraments of the dead we mean
those Sacraments that may be lawfully re-
ceived while the soul is in a state of mortal
sin. By the Sacraments of the living we
mean those Sacraments that can be law-



122

fully received only while the soul is in a state
of grace—i.e., free from mortal sin. Living
and dead do not refer here to the persons,
but to the condition of the souls; for none of
the Sacraments can be given to a dead person.

Q. 598. Why are Confirmation, Holy Eucha-
rist, Extreme Unction, Holy Orders, and Mat-
rimony called Sacraments of the living?

A. Confirmation, Holy Eucharist, Extreme
Unction, Holy Orders, and Matrimony are
called Sacraments of the living because those
who receive them worthily are already living
the life of grace.

Q. 599. What sin does he commit who re-
ceives the Sacraments of the living in mortal
sin?

A. He who receives the Sacraments of the
living in mortal sin commits a sacrilege, which
is a great sin, because it is an abuse of a sacred
thing.

Q. 600. In what other ways besides the un-
worthy reception of the Sacraments may per-
sons commit sacrilege?

A. Besides the unworthy reception of the
Sacraments, persons may commit sacrilege by
the abuse of a sacred person, place or thing;
for example, by wilfully wounding a person
consecrated to God

;
by robbing or destroying

a Church
;
by using the sacred vessels of the

Altar for unlawful purposes, &c.

Q. 601. Besides sanctifying grace do the
Sacraments give any other grace?

A. Besides sanctifying grace the Sacraments
give another grace, called sacramental grace.



123

Q. 602. What is sacramental grace?
A. Sacramental grace is a special help

which God gives, to attain the end for which
He instituted each Sacrament.

Q. 603. Is the Sacramental grace independ-
ent of the sanctifying grace given in the Sac-
raments?

A. The Sacramental grace is not independ-
ent of the sanctifying grace given in the Sac-
raments

;
for it is the sanctifying grace that

gives us a certain right to special helps-

—

called Sacramental grace—in each Sacrament,
as often as we have to fulfill the end of the
Sacrament or are tempted against it.

Q. 604. Give an example of how the Sacra-
mental grace aids us, for instance, in Confirm-
ation and Penance.

A. The end of Confirmation is to strength-
en us in our faith. When we are tempted to
deny our religion by word or deed, the Sacra-
mental Grace of Confirmation is given to us
and helps us to cling to our faith and firmly
profess it. The end of Penance is to destroy
actual sin. When we are tempted to sin, the
Sacramental Grace of Penance is given to us
and helps us to overcome the temptation and
persevere in a state of grace. The sacramen-
tal grace in each of the other Sacraments is
given in the same manner, and aids us in at-
taining the end for which each Sacrament was
instituted and for which we receive it.

Q. 605. Do the Sacraments always give
grace?
A. The Sacraments always give grace, if

we receive them with the right dispositions.



124

Q. 606. What do we mean by the “right dis-
positions” for the reception of the Sacra-
ments?

A. By the right dispositions for the recep-
tion of the Sacraments we mean the proper
motives and the fulfillment of all the condi-
tions required by God and the Church for the
worthy reception of the Sacraments.

Q. 607. Give an example of the “right dispo-
sitions” for Penance and for the Holy Eu-
charist.

A. The right dispositions for Penance are

:

(i)To confess all our mortal sins as we know
them; (2) To be sorry for them, and (3) to
have the determination never to commit them
or others again. The right dispositions for
the Holy Eucharist are: (1) To know what
the Holy Eucharist is; (2) To be in a state of
grace, and (3)—except in special cases of
sickness—to be fasting from midnight.

Q. 608. Can we receive the Sacraments more
than once?

A. We can receive the Sacraments more
than once, except Baptism, Confirmation, and
Holy Orders.

Q. 609. Why can we not receive Baptism,
Confirmation, and Holy Orders more than
once?

A. We cannot receive Baptism, Confirma-
tion, and Holy Orders more than once, be-
cause they imprint a character in the soul.

Q. 610. What is the character which these
Sacraments imprint in the soul?



125

A. The character which these Sacraments
imprint in the soul is a spiritual mark which
remains forever.

Q. 611. Does this character remain in the
soul even after death?

A. This character remains in the soul even
after death; for the honor and glory of those
who are saved

;
for the shame and punishment

of those who are lost.

Q. 612. Can the Sacraments be given condi-
tionally?

A. The Sacraments can be given condition-
ally as often as we doubt whether they were
properly given before, or whether they can be
validly given now.

Q. 613. What do we mean by giving a Sac-
rament conditionally?

A. By giving a Sacrament conditionally we
mean that the person administering the Sacra-
ment intends to give it only in case it has not
been given already or in case the person has
the right dispositions for receiving it, though
the dispositions cannot be discovered.

Q. 614. Give an example of how a Sacra-
ment is given conditionally.

A. In giving Baptism, for instance, condi-
tionally—or what we call conditional Baptism
—the priest, instead of saying absolutely, as
he does in ordinary Baptism : “l baptize thee,”
&c., says : “If you are not already baptized, or
if you are capable of being baptized, I baptize
thee,” &c., thus stating the sole condition on
which he intends to administer the Sacrament.



126

Q. 615. Which of the Sacraments are most
frequently given conditionally?

A. The Sacraments most frequently given
conditionally are Baptism, Penance and Ex-
treme Unction; because in some cases it is
difficult to ascertain whether these Sacraments
have been given before or whether they have

been validly given, or whether the person

about to receive them has the right disposi-
tions for them.

Q. 616. Name some of the more common cir-
cumstances in which a priest is obliged to ad-
minister the Sacraments conditionally.

A. Some of the more common circumstances
in which a priest is obliged to administer the
Sacraments conditionally are: (1) When he
receives converts into the Church and is not
certain of their previous baptism, he must
baptize them conditionally. (2) When he is
called—as in cases of accident or sudden ill-
ness—and doubts whether the person be alive
or dead, or whether he should be given the
Sacraments, he must give absolution and ad-
minister Extreme Unction conditionally.

Q. 617. What is the use and effect of giving
the Sacraments conditionally?
A. The use of giving the Sacraments condi-

tionally is that there may be no irreverence
to the Sacraments in giving them to persons
incapable or unworthy of receiving them ; and
yet that no one who is capable or worthy may
be deprived of them. The effect is to supply
the Sacrament where it is needed or can be
given, and to withhold it where it is not need-
ed or cannot be given.



127

Q. 618. What is the difference between the
powers of a bishop and of a priest with regard

to the administration of the Sacraments?

A. The difference between the powers of a
bishop and of a priest with regard to the ad-
ministration of the Sacraments is that a

bishop can give all the Sacraments, while a

priest cannot give Confirmation or Holy Or-
ders.

Q. 619. Can a person receive all the Sacra-
ments?

A. A person cannot, as a rule, receive all the
Sacraments

;
for a woman cannot receive Holy

Orders, and a man who receives priesthood is
forbidden to receive the Sacrament of Mat-
rimony.

LESSON FOURTEENTH.
ON BAPTISM.

Q. 620. When was baptism instituted?
A. Baptism was instituted, very probably,

about the time Our Lord was baptized by St.
John, and its reception was commanded when
after His resurrection Our Lord said to His
Apostles : “All power is given to Me in
heaven and in earth. Going, therefore, teach
all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy
Ghost.”

Q. 621. What is Baptism?
A. Baptism is a Sacrament which cleanses

us from original sin, makes us Christians, chil-
dren of God, and heirs of heaven.



128

Q. 622. What were persons called in the
first ages of the Church who were being in-
structed and prepared for baptism?
A. Persons who were being instructed and

prepared for baptism, in the first ages of the
Church, were called catechumens, and they
are frequently mentioned in Church history.

Q. 623. What persons are called heirs?
A. All persons who inherit or come lawfully

into the possession of property or goods at the
death of another, are called heirs.

Q. 624. Why, then, are we the heirs of
Christ?

A. We are the heirs of Christ because at
His death we came into the possession of
God’s friendship, of grace, and of the right to
enter heaven, provided we comply with the
conditions Our Lord has laid down for the
gaining of this inheritance.

Q. 625. What conditions has Our Lord laid
down for the gaining of this inheritance?

A. The conditions Our Lord has laid down
for the gaining of this inheritance are: (1)
That we receive, when possible, the Sacra-
ments He has instituted; and (2) That we be-
lieve and practise all He has taught.

Q. 626. Did not St. John the Baptist insti-
tute the Sacrament of Baptism?
A. St. John the Baptist did not institute the

Sacrament of Baptism, for Christ alone could
institute a Sacrament. The baptism given by
St. John had the effect of a Sacramental; that
is, it did not of itself give grace, but prepared
the way for it



129

Q. 627. Are actual sins ever remitted by
Baptism?

A. Actual sins and all the punishment due
to them are remitted by Baptism, if the person
baptized be guilty of any.

Q. 628. That actual sins may be remitted by
baptism, is it necessary to be soriy for them?
A. That actual sins may be remitted by bap-

tism it is necessary to be sorry for them, just
as we must be when they are remitted by the
Sacrament of Penance.

Q. 629. What punishments are due to actual
sins?

A. Two punishments are due to actual sins:
one, called the eternal, is inflicted in hell

;
and

the other, called the temporal, is inflicted in
this world or in purgatory. The Sacrament
of Penance remits or frees us from the eternal
punishment and generally only from part of
the temporal. Prayer, good works and indul-
gences in this world and the sufferings of pur-
gatory in the next remit the remainder of the
temporal punishment.

Q. 630. Why is there a double punishment
attached to actual sins?

A. There is a double punishment attached
to actual sins, because in their commission
there is a double guilt: (1) of insulting God
and of turning away from Him

; (2) Of de-
priving Him of the honor we owe Him, and of
turning to His enemies.

Q. 631. Is Baptism necessary to salvation?
A. Baptism is necessary to salvation, be-

cause without it we cannot enter into the king'
dom of heaven.



130

Q. 632. Where will persons go who—such
os infants—have not committed actual sin and
who, through no fault of theirs, die without
baptism?

A. Persons, such as infants, who have not
committed actual sin and who, through no
fault of theirs, die without baptism, cannot
enter heaven

;
but it is the common belief they

will go to some place similar to Limbo, where
they will be free from suffering, though de-
prived of the happiness of heaven.

Q. 633. Who can administer Baptism ?
A. A priest is the ordinary minister of bap-

tism; but in case of necessity anyone who has
the use of reason may baptize.

Q. 634. What do we mean by the “ordinary
minister’’ of a Sacrament?

A. By the “ordinary minister” of a Sacra-
ment we mean the one who usually does ad-
minister the Sacrament, and who has always
the right to do so.

Q. 635. Can a person who has not himself
been baptized, and who does not even believe
in the Sacrament of baptism, give it validly
to another in case of necessity?

A. A person who has not himself been bap-
tized, and who does not even believe in the
Sacrament of baptism, can give it validly to
another in case of necessity, provided: (1) He
has the use of reason

; (2) Knows how to give
baptism, and (3) Intends to do what the
Church intends in the giving of the Sacra-
ment. Baptism is so necessary that God af-
fords every opportunity for its reception.



Q. 636. Why do the consequences of orig-
inal sin, such as suffering, temptation, sickness,
and death, remain after the sin has been for-
given in baptism?

A. The consequences of original sin, such
as suffering, temptation, sickness and death,
remain after the sin has been forgiven in bap-
tism

: (1) To remind us of the misery that al-
ways follows sin

;
and (2) To afford us an op-

portunity of increasing our merit by bearing
these hardships patiently.

Q. 637. Can a person ever receive any of the
other Sacraments without first receiving bap-
tism?

A. A person can never receive any of the
other Sacraments without first receiving bap-
tism, because baptism makes us members of
Christ’s Church, and upless we are members
of His Church we cannot receive His Sacra-
ments.

Q. 638. How is Baptism given?
A. Whoever baptizes should pour water on

the head of the person to be baptized, and say,
while pouring the water: “I baptize thee in
the name of the Father, and of the Son, and of
the Holy Ghost.”

Q. 639. If water cannot be had, in case of
necessity, may any other liquid be used for
baptism?

A. If water cannot be had, in case of neces-
sity or in any case, no other liquid can be
used, and the baptism cannot be given.

Q. 640. If it is impossible, in case of neces-
sity, to reach the head, may the water be
poured on any other part of the body?



132

A. If it is impossible, in case of necessity, to

reach the head, the water should be poured
on whatever part of the body can be reached

;

but then the baptism must be given condi-
tionally

;
that is, before pronouncing the

words of baptism, you must say: “If I can
baptize thee in this way, I baptize thee in the
name of the Father,” &c. If the head can af-
terward be reached, the water must be poured
on the head and the baptism repeated condi-
tionally by saying: “If you are not already
baptized, I baptize thee in the name,” &c.

Q. 641. Is the baptism valid if we say: “I
baptize thee in the name of the Holy Trinitv,”
without naming the Persons of the Trinity?
A. The baptism is not valid if we say : “I

baptize thee in the name of the Holy Trinity/’
without naming the Persons of the Trinity

;

for we must use the exact words instituted by
Christ.

Q. 642. Is it wrong to defer the baptism of
an infant?

A. It is wrong to defer the baptism of an
infant, because we thereby expose the child
to the danger of dying without the Sacrament.

Q. 643. Can we baptize a child against the
wishes of its parents?

A. We cannot baptize a child against the
wishes of its parents

;
and if the parents are

not Catholics, they must not only consent to
the baptism, but also agree to bring the child
up in the Catholic religion. But if a child is
surely dying, we may baptize it without either
the consent or permission of its parents.



133

Q. 644. How many kinds of Baptism are
there ?

A. There are three kinds of Baptism: Bap-
tism of water, of desire, and of blood.

Q. 645. What is Baptism of water?
A. Baptism of water is that which is given

by pouring water on the head of the person to
be baptized, and saying at the same time, “I
baptize thee in the name of the Father, and of
the Son, and of the Holy Ghost.”

Q. 646. In how many ways was the baptism
of water given in the first ages of the Church?

A. In the first ages of the Church, baptism
of water was given in three ways, namely, by
immersion or dipping, by aspersion or sprink-
ling, and by infusion or pouring. Although
any of these methods \yould be valid, only the
method of infusion or pouring is now allowed
in the Church.

Q. 647. What are the chief ceremonies used
in solemn baptism, and what do they signify?

A. The chief ceremonies used in solemn
baptism are: (1) A profession of faith and re-
nouncement of the devil to signify our worth-
iness

; (2) The placing of salt in the mouth
to signify the wisdom imparted by faith

; (3)
The holding of the priest’s stole to signify our
reception into the Church

; (4) The anointing
to signify the strength given by the Sacra-
ment; (5) The giving of the white garment or
cloth to signify our sinless state after bap-
tism; and (6) the giving of the lighted candle
to signify the light of faith and fire of love
that should dwell in our souls.



134

Q. 648. Should one who, in case of necessity,
has been baptized with private baptism, be
afterwards brought to the Church to have the
ceremonies of solemn baptism completed?

A. One who, in case of necessity, has been
baptized with private baptism should after-
wards be brought to the Church to have the
ceremonies of solemn baptism completed, be-
cause these ceremonies are commanded by the
Church and bring down blessings upon us.

Q. 649. Is solemn baptism given with any
special kind of water?

A. Solemn baptism is given with conse-
crated water

;
that is, water mixed with holy

oil and blessed for baptism on Holy Saturday
and on the Saturday before Pentecost. It is
always kept in the baptismal font in the bap-
tistry—a place near the door of the Church set
apart for baptism.

Q. 650. What is Baptism of desire?
A. Baptism of desire is an ardent wish to

receive Baptism, and to do all that God has
ordained for our salvation.

Q. 651. What is Baptism of blood?
A. Baptism of blood is the shedding of one’s

blood for the faith of Christ.

Q. 652. What is the baptism of blood most
commonly called?

A. The baptism of blood is most commonly
called martyrdom, and those who receive it
are called martyrs. It is the death one pa-
tiently suffers from the enemies of our relig-
ion, rather than give up Catholic faith or vir-
tue. We must not seek martyrdom, though
we must endure it when it comes.



135

Q. 653. Is Baptism of desire or of blood suf-
ficient to produce the effects of Baptism of
water?

A. Baptism of desire or of blood is sufficient
to produce the effects of the Baptism of water,
if it is impossible to receive the Baptism of
water.

Q. 654. How do we know that the baptism
of desire or of blood will save us when it is
impossible to receive the baptism of water?

A. We know that baptism of desire or ol
blood will save us when it is impossible to re-
ceive the baptism of water, from Holy Scrip-
ture, which teaches that love of God and per-
fect contrition can secure the remission of
sins

;
and also that Our Lord promises salva-

tion to those who lay down their life for His
sake or for His teaching.

Q. ^55- What do we promise in Baptism?
A. In Baptism we promise to renounce the

devil, with all his works and pomps.

Q. 656. What do we mean by the “pomps”
of the devil?

A. By the pomps of the devil we mean all
worldly pride, vanities and vain shows by
which people are enticed into sin, and all fool-
ish or sinful display of ourselves or of what
we possess.

Q. 657. Why is the name of a saint given in
Baptism?

A. The name of a saint is given in Baptism
in order that the person baptized may imitate
his virtues and have him for a protector.

Q. 658. What is the Saint whose name we
bear called?



136

A. The saint whose name we bear is called
our patron saint—to whom we should have
great devotion.

Q. 659. What names should never be given
in baptism?

A. These and similar names should never
be given in baptism: (1) The names of noted
unbelievers, heretics or enemies of religion
and virtue

; (2) the names of heathen gods,
and (3) nick-names.

Q. 660. Why are godfathers and godmoth-
ers given in Baptism?

A. Godfathers and godmothers are given in
Baptism in order that they may promise, in the
name of the child, what the child itself would
promise if it had the use of reason.

Q. 661. By what other name are godfathers
and godmothers called?

A. Godfathers and godmothers are usually
called sponsors. Sponsors are not necessary
at private baptism.

Q. 662. Can a person ever be sponsor when
absent from the baptism?

A. A person can be sponsor even when ab-
sent from the baptism, provided he has been
asked and has consented to be sponsor, and
provided also some one answers the questions
and touches the person to be baptized in his
name. The absent godfather or godmother is
then said to be sponsor by proxy and becomes
the real godparent of the one baptized.

Q. 663. With whom do godparents, as well
as the one baptizing, contract a relationship?

A. Godparents, as well as the one baptizing.



137

contract a spiritual relationship with the per-
son baptized (not with his parents), and this
relationship is an impediment to marriage that
must be made known to the priest in case of
their future marriage with one another. The
godfather and godmother contract no relation-
ship with each other.

Q. 664. What questions should persons who
bring a child for baptism be able to answer?

A. Persons who bring a child for baptism
should be able to tell: (1) The exact place
where the child lives

; (2) The full name of its
parents, and, in particular, the maiden name,
or name before her marriage, of its mother;
(3) The exact day of the month on which it
was born

; (4) Whether or not it has received
private baptism, and (5) Whether its parents
be Catholics. Sponsors must know also the
chief truths of our religion.

Q. 665. What is the obligation of a godfath-
er and a godmother?

A. The obligation of a godfather and a god-
mother is to instruct the child in its religious
duties, if the parents neglect to do so or die.

Q. 666. Can persons who are not Catholics
be sponsors for Catholic children?

A. Persons who are not Catholics cannot be
sponsors for Catholic children, because they
cannot perform the duties of sponsors

;
for if

they do not know and profess the Catholic re-
ligion themselves, how can they teach it to
their godchildren? Moreover, they must an-
swer the questions asked at baptism and de-
clare that they believe in the Holy Catholic
Church and in all it teaches ; which would be
a falsehood on their part.



138

Q. 667. What should parents chiefly con-
sider in the selection of sponsors for their
children?

A. In the selection of sponsors for their
children parents should chiefly consider the
good character and virtue of the sponsors, se-
lecting model Catholics to whom they would
be willing at the hour of death to entrust the
care and training of their children.

Q. 668. What dispositions must adults or
grown persons, have that they may worthily
receive baptism?
A. That adults may worthily receive bap-

tism
: (1) They must be willing to receive it;

(2) they must have faith in Christ; (3) they
must have true sorrow for their sins, and (4)
they must solemnly renounce the devil and all
his works

;
that is, all sin.

Q. 669. What is the ceremony of churching?
A. The ceremony of churching is a particu-

lar blessing which a mother receives at the
Altar, as soon as she is able to present herself
in the Church after the birth of her child. In
this ceremony the priest invokes God’s bless-
ing on the mother and child, while she on her
part returns thanks to God.

LESSON FIFTEENTH.
ON CONFIRMATION

Q. 670. What is Confirmation?
A. Confirmation is a Sacrament through

which we receive the Holy Ghost to make us
strong and perfect Christians and soldiers of
Jesus Christ.



139

Q. 671. When was Confirmation instituted?
A. The exact time at which Confirmation

was instituted is not known. But as this Sac-
rament was administered by the Apostles and
numbered with the other Sacraments insti-
tuted by Our Lord, it is certain that He in-
stituted this Sacrament also and instructed
His Apostles in its use, at some time before
His ascension into heaven.

Q. 672. Why is Confirmation so called?
A. Confirmation is so called from its chief

effect, which is to strengthen or render us
more firm in whatever belongs to our faith
and religious duties.

Q. 673. Why are we called soldiers of Jesus
Christ?
A. We are called soldiers of Jesus Christ to

indicate how we must resist the attacks of our
spiritual enemies and secure our victory over
them by following and obeying Our Lord.

Q. 674. May one add a new name to his own
at Confirmation?

A. One may and should add a new name to
his own at Confirmation, especially when the
name of a saint has not been given in Baptism.

Q. 675. Who administers Confirmation?
A. The bishop is the ordinary minister of

Confirmation.

Q. 676. Why do we say the bishop is the
“ordinary minister” of Confirmation?
A. We say the bishop is the ordinary minis-

ter of Confirmation because in some foreign
missions, where bishops have not yet been ap-
pointed, the Holy Father permits one of the



140

priests to administer Confirmation with the
Holy Oil blessed by the bishop.

Q. 677. How does the bishop give Confirma-
tion?

A. The bishop extends his hands over those
who are to be confirmed, prays that they may
receive the Holy Ghost, and anoints the fore-
head of each with holy chrism in the form of a
cross.

Q. 678. In Confirmation, what does the ex-
tending of the bishop’s hands over us signify?

A. In Confirmation, the extending of the
bishop’s hands over us signifies the descent of
the Holy Ghost upon us and the special pro-
tection of God through the grace of Confirm-
ation.

Q. 679. What is holy chrism?
A. Holy chrism is a mixture of olive-oil and

balm, consecrated by the bishop.

Q. 680. What do the oil and balm in Holy
Chrism signify?
A. In Holy Chrism, the oil signifies

strength, and the balm signifies the freedom
from corruption and the sweetness which vir-
tue must give to our lives.

Q. 681. How many holy oils are used in the
Church?
A. Three holy oils are used in the Church,

namely, the oil of the sick, the oil of catechu-
mens, and holy chrism.

Q. 682. What constitutes the difference be-
tween these oils?

A. The form of prayer or blessing alone
constitutes the difference between these oils;



for they are all olive oil, but in the Holy
Chrism, balm is mixed with the oil.

Q. 683. When and by whom are the holy
oils blessed?

A. The holy oils are blessed at the Mass on
Holy Thursday by the bishop, who alone has
the right to bless them. After the blessing
they are distributed to the priests of the dio-
cese, who must then burn what remains of the
old oils and use the newly blessed oils for the
coming year.

Q. 684. For what are the holy oils used?
A. The holy oils are used as follows : The

oil of the sick is used for Extreme Unction
and for some blessings; the oil of catechumens
is used for Baptism and H^ply Orders. Holy
Chrism is used at Baptism and for the bless^
ing of some sacred things, such as altars,
chalices, church-bells, &c., which are usually
blessed by a bishop.

Q. 685. What does the bishop say in anoint-
ing the person he confirms?

A. In anointing the person he confirms the
bishop says: “I sign thee with the sign of the
cross, and I confirm thee with the chrism o r

salvation, in the name of the Father, and of
the Son, and of the Holy Ghost.”

Q. 686. What is meant by anointing the
forehead with chrism in the form of a cross?

A. By anointing the forehead with chrism
in the form of a cross is meant that the Chris-
tian who is confirmed must openly profess and
practise his faith, never be ashamed of it; and
rather die than denv it.



142

Q. 687. When must we openly profess and
practise our religion?

A. We must openly profess and practise our
religion as often as we cannot do otherwise
without violating some law of God or of His
Church.

Q. 688. Why have we good reason never to
be ashamed of the Catholic faith?

A. We have good reason never to be
ashamed of the Catholic Faith because it is
the Old Faith established by Christ and
taught by His Apostles; it is the Faith for
which countless Holy Martyrs suffered and
died; it is the Faith that has brought true civ-
ilization, with all its benefits, into the world,
and it is the only Faith that can truly reform
and preserve public and private morals.

Q. 689. Why does the bishop give the person
he confirms a slight blow on the cheek?

A. The bishop gives the person he confirms
a slight blow on the cheek, to put him in mind
that he must be ready to suffer everything,
even death, for the sake of Christ.

Q. 690. Is it right to test ourselves through
our imagination of what we would be willing
to suffer for the sake of Christ?

A. It is not right to test ourselves through
our imagination of what we would be willing
to suffer for the sake of Christ, for such tests
may lead us into sin. When a real test comes
we are assured God will give to us, as He did
to the Holy Martyrs, sufficient grace to en-
dure it.

Q. 691. To receive Confirmation worthily is
it necessary to be in the state of grace?



143

A. To receive Confirmation worthily it is
necessary to be in the state of grace.

Q. 692. What special preparation should be
made to receive Confirmation?

A. Persons of an age to learn should know
the chief mysteries of faith and the duties of a
Christian, and be instructed in the nature and
effects of this Sacrament.

Q. 693. Why should we know the chief
mysteries of faith and the duties of a Chris-
tian before receiving Confirmation?

A. We should know the Chief Mysteries of
Faith and the duties of a Christian before re-
ceiving Confirmation because as one cannot be
a good soldier without knowing the rules of
the army to which he belc^igs and understand-
ing the commands of his leader, so one cannot
be a good Christian without knowing the laws
of the Church and understanding the com-
mands of Christ.

Q. 694. Is it a sin to neglect Confirmation?
A. It is a sin to neglect Confirmation, espe-

cially in these evil days when faith and mor-
als are exposed to so many and such violent
temptations.

Q. 695. What do we mean by “these evi'
days”?

A. By “these evil days” we mean the pres-
ent age or century in which we are living, sur-
rounded on all sides by unbelief, false doc-
trines, bad books, bad example and temptation
in every form.

Q. 696. Is Confirmation necessary for salva-
tion?



144

A. Confirmation is not so necessary for sal-
vation that we could not be saved without it,
for it is not given to infants even in danger of
death

;
nevertheless, there is a divine command

obliging all to receive it, if possible. Persons
who have not been confirmed in youth should
make every effort to be confirmed later in life.

Q. 697. Are sponsors necessary in Confirm-
ation?

A. Sponsors are necessary in Confirmation,
and they must be of the same good character
as those required at Baptism, for they take
upon themselves the same duties and respon-
sibilities. They also contract a spiritual rela-
tionship, which, however, unlike that in Bap-
tism, is not an impediment to marriage.

LESSON SIXTEENTH.
ON THE GIFTS AND FRUITS OF THE HOLY GHOST.

Q. 698. Which are the effects of Confirma-
tion?
A. The effects of Confirmation are an in-

crease of sanctifying grace, the strengthening
of our faith, and the gifts of the Holy Ghost.

Q. 699. Which are the gifts of the Holy
Ghost?

A. The gifts of the Holy Ghost are Wisdom,
Understanding, Counsel, Fortitude, Knowl-
edge, Piety, and Fear of the Lord.

Q. 700. Why do we receive the gift of Fear
of the Lord?

A. We receive the gift of Fear of the Lord
to fill us with a dread of sin.



145

Q. 701. Why do we receive the gift of
Piety ?

A. We receive the gift of Piety to make us
love God as a Father, and obey Him because
we love Him.

Q. 702. Why do we receive the gift of
Knowledge?
A. We receive the gift of Knowledge to en-

able us to discover the will of God in all
things.

Q. 703. Why do we receive the gift of For-
titude?

A. We receive the gift of Fortitude to
strengthen us to do the will of God in all
things.

jp
Q. 704. Why do we receive the gift of Coun-

sel?

A. We receive the gift of Counsel to warn
us of the deceits of the devil, and of the dan-
gers to salvation.

Q. 705. How is it clear that the devil could
easily deceive us if the Holy Ghost did not
aid us?

A. It is clear that the devil could easily de-
ceive us if the Holy Ghost did not aid us,
for just as our sins do not deprive us of our
knowledge, so the devil’s sin did not deprive
him of the great intelligence and power which
he possessed as an angel. Moreover, his ex-
perience in the world extends over all ages and
places, while ours is confined to a few years
and to a limited number of places.

Q. 706. Why do we receive the gift of Un-
derstanding?



146

A. We receive the gift of Understanding to
enable us to know more clearly the mysteries
of faith.

Q. 707. Why do we receive the gift of Wis-
dom?
A. We receive the gift of Wisdom to give

us a relish for the things of God, and to direct
our whole life and all our actions to His honor
and glory.

Q. 708. Which are the Beatitudes?
A. The Beatitudes are: 1. Blessed are the

poor in spirit, for theirs is the kingdom of
heaven.

2. Blessed are the meek, for they shall pos-
sess the land.

3. Blessed are they that mourn, for they
shall be comforted.

4. Blessed are they that hunger and thirst
after justice, for they shall be filled.

5. Blessed are the merciful, for they shall
obtain mercy.

6. Blessed are the clean of heart, for they
shall see God.

7. Blessed are the peacemakers, for they
shall be called the children of God.

8. Blessed are they that suffer persecution
for justice’ sake, for theirs is the kingdom of
heaven.

Q. 709. What are the Beatitudes and why
are they so called?

A. The Beatitudes are a portion of Our
Lord’s Sermon on the Mount, and they are so
called because each of them holds out a prom-
ised reward to those who practise the virtues
they recommend.



147

Q. 710. Where did Our Lord usually
preach ?

A. Our Lord usually preached wherever an
opportunity of doing good by His Words pre-
sented itself. He preached at times in the
synagogues or meeting-houses but more fre-
quently in the open air—by the seashore or on
the mountain, and often by the wayside.

Q. 71 1. What is the meaning and use of
the Beatitudes in general?

A. (1) In general the Beatitudes embrace
whatever pertains to the perfection of Chris
tian life, and they invite us to the practice ot
the highest Christian virtues

; (2) In different
forms they all promise the same reward,
namely, sanctifying grace in this life and eter-
nal glory in the next; (3) They offer us en-
couragement and consolation for every trial
and affliction.

Q. 712. What does the first Beatitude mean
by the “poor in spirit”?

A. The first Beatitude means by the “poor
in spirit” all persons, rich or poor, who would
not offend God to possess or retain anything
that this world can give

;
and who, when ne-

cessity or charity requires it, give willingly

for the glory of God. It includes also those
who humbly submit to their condition in life
when it cannot be improved by lawful means.

Q. 713. Who are the mourners who deserve
the consolation promised in the third Beati-
tude?

A. The mourners who deserve the consola-
tion promised in the third Beatitude are they
who, out of love for God, bewail their own



148

sins and those of the world
;
and they who pa-

tiently endure all trials that come from God or
for His sake.

Q. 714. What lessons do the other Beati-
tudes convey?

A. The other Beatitudes convey these les-
sons : The meek suppress all feelings of anger
and humbly submit to whatever befalls them
by the Will of God

;
and they never desire to

do evil for evil. The justice after which we
should seek is every Christian virtue included
under that name, and we are told that if we
earnestly desire and seek it we shall obtain it.
The persecuted for justice’ sake are they who
will not abandon their faith or virtue for any
cause.

Q. 715. Who may be rightly called merciful?
A. The merciful are they who practice the

corporal and spiritual works of mercy, and
who aid by word or deed those who need their
help for soul or body.

Q. 716. Why are the clean of heart prom-
ised so great a reward?

A. The clean of heart, that is, the truly vir-
tuous, wdiose thoughts, desires, words and
works are pure and modest, are promised so
great a reward because the chaste and sinless
have always been the most intimate friends of
God.

Q. 717. What is the duty of a peacemaker?
A. It is the duty of a peacemaker to avoid

and prevent quarrels, reconcile enemies, and to
put an end to all evil reports of others or evil
speaking against them. As

.

peacemakers are



149

called the children of God, disturbers of peace
should be called the children of the devil.

Q. 718. Why does Our Lord speak in par-
ticular of poverty, meekness, sorrow, desire
for virtue, mercy, purity, peace and suffering?

A. Our Lord speaks in particular of pov-
erty, meekness, sorrow, desire for virtue,
mercy, purity, peace and suffering because
these are the chief features in His own earthly
life

;
poverty in His birth, life and death

;

meekness in His teaching
;
sorrow at all times.

He eagerly sought to do good, showed mercy
to all, recommended chastity, brought peace,
and patiently endured suffering.

Q. 719. Which are the twelve fruits of the
Holy Ghost?

A. The twelve fruits of the Holy Ghost are
Charity, Joy, Peace, Patience, Benignity,
Goodness, Long-suffering, Mildness, Faith,
Modesty, Continency, and Chastity.

Q. 720. Why are charity, joy, peace, &c.,
called fruits of the Holy Ghost?

A. Charity, joy, peace, &c., are called fruits
of the Holy Ghost because they grow in our
souls out of the seven gifts of the Holy Ghost.

LESSON SEVENTEENTH
ON THE SACRAMENT OF PENANCE.

Q. 721. What is the Sacrament of Penance?
A. Penance is a Sacrament in which the sins

committed after Baptism are forgiven.

Q. 722. Has the word Penance any other
meaning?



150

A. The word Penance has other meanings.
It means also those punishments we inflict
upon ourselves as a means of atoning for our
past sins

;
it means likewise that disposition of

the heart in which we detest and bewail our
sins because they were offensive to God.

Q. 723. How does the institution of the Sac-
rament of Penance show the goodness of Our
Lord?

A. The institution of the Sacrament of Pen-
ance shows the goodness of Our Lord, because
having once saved us through Baptism, He
might have left us to perish if we again com
mitted sin.

Q. 724. What are the natural benefits of the
Sacrament of Penance?

A. The natural benefits of the Sacrament of
Penance are : It gives us in our confessor a
true friend, to whom we can go in all our trials
and to whom we can confide our secrets with
the hope of obtaining advice and relief.

Q. 725. How does the Sacrament of Penance
remit sin, and restore to the soul the friend-
ship of God?

A. The Sacrament of Penance remits sin
and restores the friendship of God to the soul
by means of the absolution of the priest.

Q. 726. What is Absolution?
A. Absolution is the form of prayer or

words the priest pronounces over us with up-
lifted hand when he forgives the sins we have
confessed. It is given while we are saying the
Act of Contrition after receiving our Penance.

Q. 727. Does the priest ever refuse absolu-
tion to a penitent?



I5i

A. The priest must and does refuse absolm
tion to a penitent when he thinks the penitem
is not rightly disposed for the Sacrament. He
sometimes postpones the absolution till the
next confession, either for the good of the pen-
itent or for the sake of better preparation

—

especially when the person has been a long
time from confession.

Q. 728. What should a person do when the
priest has refused or postponed absolution?

A. When the priest has refused or post-
poned absolution, the penitent should humbly
submit to his decision, follow his instructions,
and endeavor to remove whatever prevented
the giving of the absolution and return to the
same confessor with the necessary dispositions
and resolution of amendment.

Q. 729. Can the priest forgive all sins in the
Sacrament of Penance?

A. The priest has the power to forgive all
sins in the Sacrament of Penance, but he may
not have the authority to forgive all. To for-
give sins validly in the Sacrament of Penance,
two things are required: (1) The power to for-
give sins which every priest receives at his
ordination, and (2) the right to use that power
which must be given by the bishop, who au-
thorizes the priest to hear confessions and
pass judgment on the sins.

Q. 730. What are the sins called which the
priest has no authority to absolve?

A. The sins which the priest has no author-
ity to absolve are called reserved sins. Abso-
lution from these sins can be obtained only
from the bishop, and sometimes only from th«^



152

Pope, or by his special permission. Persons
having a reserved sin to confess cannot be ab-
solved from any of their sins till the priest re-
ceives faculties or authority to absolve the re-
served sin also.

Q. 731. Why is the absolution from some
sins reserved to the Pope or bishop?

A. The absolution from some sins is re-
served to the Pope or bishop to deter or pre-
vent, by this special restriction, persons from
committing them, either on account of the
greatness of the sin itself or on account of its
evil consequences.

Q. 732. Can any priest absolve a person in
danger of death from reserved sins without
the permission of the bishop?

A. Any priest can absolve a person in dan-
ger of death from reserved sins without the
permission of the bishop, because at the hour
of death the Church removes these restrictions
in order to save, if possible, the soul of the
dying.

Q. 733. How do you know that the priest
has the power of absolving from the sins com-
mitted after Baptism?

A. I know that the priest has the power of
absolving from the sins committed after Bap-
tism, because Jesus Christ granted that power
to the priests of His Church when He said:
“Receive ye the Holy Ghost. Whose sins you
shall forgive, they are forgiven them; whose
sins you shall retain, they are retained.

,,

Q. 734. How do we know that Our Lord,
while on earth, had the power to forgive sins?



153

A. We know that Our Lord, while on earth,
had the power to forgive sins (i) because He
was always God, and (2) because He fre-
quently did forgive sins and proved their for-
giveness by miracles. Since He had the pow-
er Himself, He could give it to His Apostles.

Q. 735* Was the power to forgive sins given
to the apostles alone?

A. The power to forgive sins was not given
to the apostles alone, because it was not given
for the benefit merely of those who lived at
the time of the apostles, but for all who, hav-
ing grievously sinned, after Baptism, should
need forgiveness. Since, therefore, Baptism
will be given till the end of time, and since
the danger of sinning after it always remains
the power to absolve from such sins must also
remain in the Church till the end of time.

Q. 736 . When was the Sacrament of Pen-
ance instituted?

A. The Sacrament of Penance was insti-
tuted after the resurrection of Our Lord, when
He gave to His apostles the power to forgive
sins, which He had promised to them before
His death.

Q. 737 . Are the enemies of our religion right
when they say man cannot forgive sins ?

A. The enemies of our religion are right
when they say man cannot forgive sins if they
mean that he cannot forgive them by his own
power, but they are certainly wrong if they
mean that he cannot forgive them even by the
power of God, for man can do anything if God
gives him the power. The priest does not for-



154

give sins by his own power as man, but by the
authority he receives as the minister of God.

Q. 738. How do the priests of the Church
exercise the power of forgiving sins?

A. The priests of the Church exercise the
power of forgiving sins by hearing the confes-
sion of sins, and granting pardon for them as
ministers of God and in His name.

Q. 739. How does the power to forgive sins
imply the obligation of going to confession?

A. The power to forgive sins implies the ob-
ligation of going to confession because as sins
are usually committed secretly, the priest
could never know what sins to forgive and
what not to forgive, unless the sins committed
were made known to him by the persons guilty
of them.

Q. 740. Could God not forgive our sins if we
confessed them to Himself in secret?

A. Certainly, God could forgive our sins if
we confessed them to Himself in secret, but
He has not promised to do so

;
whereas He

has promised to pardon them if we confess
them to His priests. Since He is free to par-
don or not to pardon, He has the right to es-
tablish a Sacrament through which alone He
will pardon.

Q. 741. What must we do to receive the Sac-
rament of Penance worthily?

A. To receive the Sacrament of Penance
worthily we must do five things

:

1. We must examine our conscience.
2. We must have sorrow for our sins.
3. We must make a firm resolution never

more to offend God.



155

4. We must confess our sins to the priest.
5. We must accept the penance which the

priest gives us.

Q. 742. What should we pray for in prepar-
ing for confession?

A. In preparing for confession we should
pray to the Holy Ghost to give us light to
know our sins and to understand their guilt;
for grace to detest them

;
for courage to con-

fess them and for strength to keep our reso-
lutions.

Q. 743. What faults do many commit in pre-
paring for confession?

A. In preparing for confession many com-
mit the faults (1) of giving too much time
to the examination of conscience and little or
none in exciting themselves to true sorrow for
the sins discovered; (2) of trying to recall
every trifling circumstance, instead of think-
ing of the means by which they will avoid
their sins for the future.

Q. 744. What, then, is the most important
part of the preparation for confession?

A. The most important part of the prepara-
tion for confession is sincere sorrow for the
sins committed and the firm determination to
avoid them for the future.

Q. 745. What is the chief reason that our
confessions do not always amend our way of
living?

A. The chief reason that our confessions do
not always amend our way of living is our
want of real earnest preparation for them and
the fact that we have not truly convinced our-



156

selves of the need of amendment. We often
confess our sins more from habit, necessity or
fear than from a real desire of receiving grace
and of being restored to the friendship of God.

Q. 746. What faults are to be avoided in
making our confession?

A. In making our confession we are to
avoid: (1) Telling useless details, the sins of

others, or the name of any person
; (2) Con-

fessing sins we are not sure of having com-
mitted; exaggerating our sins or their num-
ber

;
multiplying the number of times a day by

the number of days to get. the exact number of
habitual sins

; (3) Giving a vague answer, such
as “sometimes,” when asked how often ; wait-
ing after each sin to be asked for the next ; (4)
Hesitating over sins through pretented mod-
esty and thus delaying the priests and others

;

telling the exact words in each when we have
committed several sins of the same kind, curs-
ing, for example ; and, lastly, leaving the con-
fessional before the priest gives us a sign to go.

Q. 747. Is it wrong to go to confession out
of your turn against the will of others waiting

with you?
A. It is wrong to go to confession out of

our turn against the will of others waiting

with us, because (1) it causes disorder, quar-

reling and scandalous conduct in the Church;

(2) it is unjust, makes others angry and les-
sens their good dispositions for confession;

(3)

it annoys and distracts the priest by the
confusion and disorder it creates. It is better

to wait than go to confession in an excited

and disorderly manner.



157

Q. 748. What should a penitent do who
knows he cannot perform the penance given?

A. A penitent who knows he cannot perform
the penance given should ask the priest for one
that he can perform. When we forget the pen-
ance given we must ask for it again, for we can-
not fulfill our duty by giving ourselves a pen-
ance. The penance must be performed at the
time and in the manner the confessor directs.

Q. 749. What is the examination of con-
science?

A. The examination of conscience is an ear-
nest effort to recall to mind all the sins we
have committed since our last worthy confes-
sion.

Q. 750. When is our confession worthy?
A. Our confession is worthy when we have

done all that is required for a good confession,
and when, through the absolution, our sins are
really forgiven.

Q. 751. How can we make a good examina-
tion of conscience?

A. We can make a good examination of con-
science by calling to memory the command-
ments of God, the precepts of the Church, the
seven capital sins, and the particular duties of
our state in life, to find out the sins we have
committed.

Q. 752. What should we do before begin-
ning the examination of conscience?

A. Before beginning the examination of
conscience we should pray to God to give us
light to know our sins and grace to detest
them.



158

LESSON EIGHTEENTH.
ON CONTRITION.

Q. 753- What is contrition, or sorrow for
sin?

A. Contrition, or sorrow for sin, is a hatred
of sin and a true grief of the soul for having
offended God, with a firm purpose of sinning
no more.

Q. 754. Give an example of how we should
hate and avoid sin.

A. We should hate and avoid sin as one hates
and avoids a poison that almost caused his
death. We may not grieve over the death of
our soul as we do over the death of a friend,
and yet our sorrow may be true

;
because the

sorrow for sin comes more from our reason
than from our feelings.

Q. 755* What kind of sorrow should we
have for ours sins?

A. The sorrow we should have for our sins
should be interior, supernatural, universal, and
sovereign.

Q. 756. What do you mean by saying that
our sorrow should be interior?

A. When I say that our sorrow should be
interior, I mean that it should come from the
heart, and not merely from the lips.

Q. 757. What do you mean by saying that
our sorrow should be supernatural?

A. When I say that our sorrow should be
supernatural, I mean that it should be prompt-
ed by the grace of God, and excited by motives
which spring from faith, and not by merely
natural motives.



159

Q. 758. What do we mean by “motives that
spring from faith” and by “merely natural
motives” with regard to sorrow for sin?

A. By sorrow for sin from “motives that
spring from faith,” we mean sorrow for rea-
sons that God has made known to us, such as
the loss of heaven, the fear of hell or purga-
tory, or the dread of afflictions that come from
God in punishment for sin. By “merely nat-
ural motives” we mean sorrow for reasons
made known to us by our own experience or
by the experience of others, such as loss of
character, goods or health. A motive is
whatever moves our will to do or avoid any-
thing.

Q. 759. What do you mean by saying that
our sorrow should be universal?

A. When I say that our sorrow should be
universal, I mean that we should be sorry for
all our mortal sins without exception.

Q. 760. Why cannot some of our mortal sins
be forgiven while the rest remain on our
souls?

A. It is impossible for any of our mortal sins
to be forgiven unless they are all forgiven, be-
cause as light and darkness cannot be together
in the same place, so sanctifying grace and
mortal sin cannot dwell together. If there be
grace in the soul, there can be no mortal sin,
and if there be mortal sin, there can be no
grace, for one mortal sin expels all grace.

Q. 761. What do you mean when you say
that our sorrow should be sovereign?

A. When I say that our sorrow should be
sovereign, I mean that we should grieve more



i6o

for having offended God than for any other
evil that can befall us.

Q. 762. Why should we be sorry for our
sins?

A. We should be sorry for our sins because
sin is the greatest of evils and an offence
against God our Creator, Preserver, and Re-
deemer, and because it shuts us out of heaven
and condemns us to the eternal pains of hell.

Q. 763. How do we show that sin is the
greatest of all evils?

A. We show that sin is the greatest of evils
because its effects last the longest and have the
most terrible consequences. All the misfor-
tunes of this world can last only for a time,
and we escape them at death, whereas the
evils caused by sin keep with us for all eternity
and are only increased at death.

Q. 764. How many kinds of contrition are
there?

A. There are two kinds of contrition; per-
fect contrition and imperfect contrition.

Q. 765. What is perfect contrition?
A. Perfect contrition is that which fills us

with sorrow and hatred for sin, because it of-
fends God, who is infinitely good in Himself
and worthy of all love.

Q. 766. When will perfect contrition obtain
pardon for mortal sin without the Sacrament
of Penance?

A. Perfect contrition will obtain pardon for
mortal sin without the Sacrament of Penance
when we cannot go to confession, but with the
perfect contrition we must have the intention



i6i

of going to confession as soon as possible, if
we again have the opportunity.

Q. 767. What is imperfect contrition?
A. Imperfect contrition is that by which we

hate what offends God because by it we lose
heaven and deserve hell; or because sin is so
hateful in itself.

Q. 768. What other name is given to imper-
fect contrition and why is it called imperfect?
A. Imperfect contrition is called attrition. It

is called imperfect only because it is less per-
fect than the highest grade of contrition by
which we are sorry for sin out of pure love of
God’s own goodness and without any consid-
eration of what befalls ourselves.

Q. 769. Is imperfect contrition sufficient for
a worthy confession?

A. Imperfect contrition is sufficient for a
worthy confession, but we should endeavor to
have perfect contrition.

Q. 770. What do you mean by a firm pur-
pose of sinning no more?

A. By a firm purpose of sinning no more I
mean a fixed resolve not only to avoid all mor-
tal sin, but also its near occasions.

Q. 771. What do you mean by the near occa-
sions of sin?

A. By the near occasions of sin I mean all
the persons, places and things that may easily
lead us into sin.

Q. 772. Why are we bound to avoid occa-
sions of sin?

A. We are bound to avoid occasions of sin
because Our Lord has said : “He wtjp loves the



102

danger will perish in it”
;
and as we are bound

to avoid the loss of our souls, so we are bound
to avoid the danger of their loss. The occasion
is the cause of sin, and you cannot take away
the evil without removing its cause.

Q. 773. Is a person who is determined to
avoid the sin, but who is unwilling to give up
its near occasion when it is possible to do so,
rightly disposed for confession?
* A. A person who is determined to avoid the
sin, but who is unwilling to give up its near oc-
casion when it is possible to do so, is not right-
ly disposed for confession, and he will not be
absolved if he makes known to the priest the
true state of his conscience.

Q. 774. How many kinds of occasions of sin
are there?

A. There are four kinds of occasions of sin

:

(1) Near occasions, through which we always
fall; (2) remote occasions, through which we
sometimes fall

; (3) voluntary occasions or
those we can avoid; and (4) involuntary occa-
sions or those we cannot avoid. A person who
lives in a near and voluntary occasion of sin
need not expect forgiveness while he contin-
ues in that state.

Q. 775. What persons, places and things are
usually occasions of sin ?

A. (1) The persons who are occasions of sin
are all those in whose company we sin, whether
they be bad of themselves or bad only while in
our company, in which case we also become oc-
casions of sin for them

; (2) the places are usu-

ally liquor saloons, low theatres, indecent dan-
ces* entertainments, amusements, exhibitions,



and all immoral resorts of any kind, whether
we sin in them or not; (3) the things are all
bad books, indecent pictures, songs, jokes and
the like, even when they are tolerated by pub-
lic opinion and found in public places.

LESSON NINETEENTH.
ON CONFESSION.

Q. 776. What is Confession?
A. Confession is the telling of our sins to a

duly authorized priest, for the purpose of ob-
taining forgiveness.

Q. 777. Who is a duly authorized priest?
A. A duly authorized priest is one sent to

hear confessions by the lawful bishop of the
diocese in which we are at the time of our
confession.

Q. 778. Is it ever allowed to write our sins
and read them to the priest in the confessional
or give them to him to read?

A. It is allowed, when necessary, to write
our sins and read them to the priest, as per-
sons do who have almost entirely lost their
memory. It is also allowed to give the paper
to the priest, as persons do who have lost the
use of their speech. In such cases the paper
must, after the confession, be carefully de-
stroyed either by the priest or the penitent.

Q. 779. What is to be done when persons
must make their confession and cannot find a
priest who understands their language?

A. Persons who must make their confession
and who cannot find a priest who understands



164

their language, must confess as best they can
by some signs, showing what sins they wish to
confess and how they are sorry for them.

Q. 780. What sins are we bound to confess?
A. We are bound to confess all our mortal

sins, but it is well also to confess our venial
sins.

Q. 781. Why is it well to confess also the
venial sins we remember?

A. It is well to confess also the venial sins
we remember (1) because it shows our hatred
of all sin, and (2) because it is sometimes dif-
ficult to determine just when a sin is venial
and when mortal.

Q. 782. What should one do who has only
venial sins to confess?

A. One who has only venial sins to confess
should tell also some sin already confessed in
his past life for which he knows he is truly
sorry; because it is not easy to be truly sorry
for slight sins and imperfections, and yet we
must be sorry for the sins confessed that our
confession may be valid—hence we add some
past sin for which we are truly sorry to those
for which we may not be sufficiently sorry.

Q. 783. Should a person stay from confes-
sion because he thinks he has no sin to con-
fess?

A. A person should not stay from confession
because he thinks he has no sin to confess, for
the Sacrament of Penance, besides forgiving
sin, gives an increase of sanctifying grace, and
of this we have always need, especially to re-
sist temptation. The Saints, who were almost



i6s

without imperfection, went to confession fre-
quently.

Q. 784. Should a person go to Communion
after confession even when the confessor does
not bid him go?

A. A person should go to Communion after
confession even when the confessor does not
bid him go, because the confessor so intends
unless he positively forbids his penitent to re-

ceive Communion. However, one who has not
yet received his first Communion should not
go to Communion after confession, even if the
confessor by mistake should bid him go.

Q. 785. Which are the chief qualities of a
good Confession?

A. The chief qualities of a good Confession
are three : it must be humble, sincere, and en-
tire.

Q. 786. When is our Confession humble?
A. Our Confession is humble when we ac-

cuse ourselves of our sins, with a deep sense
of shame and sorrow for having offended God.

Q. 787. When is our Confession sincere?
A. Our Confession is sincere when we tell

our sins honestly and truthfully, neither ex-
aggerating nor excusing them.

Q. 788. Why is it wrong to accuse ourselves
of sins we have not committed ?

A. It is wrong to accuse ourselves of sins we
have not committed, because, by our so doing,
the priest cannot know the true state of our
souls, as he must do before giving us absolu-
tion.

Q. 789. When is our Confession entire?



i66

A. Our Confession is entire when we tell the
number and kinds of our sins and the circum-
stances which change their nature.

Q. 790. What do you mean by the “kinds of
sin?”

A. By the “kinds of sin,” we mean the par-
ticular division or class to which the sins be-
long; that is, whether they be sins of blas-
phemy, disobedience, anger, impurity, dishon-
esty, &c. We can determine the kind of sin
by discovering the commandment or precept
of the Church we have broken or the virtue
against which we have acted.

Q. 791. What do we mean by “circum-
stances which change the nature of sins?”

A. By “circumstances which change the na-
ture of sins” we mean anything that makes it
another kind of sin. Thus to steal is a sin,
but to steal from the Church makes our theft
sacrilegious. Again, impure actions are sins,
but a person must say whether they were com-
mitted alone or with others, with relatives or
strangers, with persons married or single, &c.’
because these circumstances change them
from one kind of impurity to another.

Q. 792. What should we do if we cannot re-
member the number of our sins?

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

Q. 793 * Is our Confession worthy if, with-
out our fault, we forget to confess a mortal
sin?



1 67

A. If without our fault we forget to confess
a mortal sin, our Confession is worthy, and
the sin is forgiven

;
but it must be told in Con-

fession if it again comes to our mind.

Q. 794. May a person who has forgotten to
tell a mortal sin in confession go to Holy
Communion before going again to confession?
A. A person who has forgotten to tell a mor-

tal sin in confession may go to communion be-
fore again going to confession, because the fo*
gotten sin was forgiven with those confessed,
and the confession was good and worthy.

Q. 795. Is it a grievous offence wilfully to
conceal a mortal sin in Confession?

A. It is a grievous offence wilfully to con-
ceal a mortal sin in Confession, because we
thereby tell a lie to the Holy Ghost, and make
our Confession worthless.

Q. 796. How is concealing a sin telling a lie
to the Holy Ghost?

A. Concealing a sin is telling a lie to the
Holy Ghost, because he who conceals the sin
declares in confession to God and the priest
that he committed no sins but what he has
confessed, while the Holy Ghost, the Spirit of
Truth, saw him committing the sin he now
conceals and still sees it in his soul while he
denies it.

Q. 797. Why is it foolish to conceal sins in
confession?

A. It is foolish to conceal sins in confession

:

(1) Because we thereby make our spiritual
condition worse; (2) We must tell the sin
sometime if we ever hope to be saved; (3) It



168

will be made known on the day of judgment,
before the world, whether we conceal it now
or confess it.

Q. 798. What must he do who has wilfully
concealed a mortal sin in Confession?

A. He who has wilfully concealed a mortal
sin in Confession must not only confess it, but
must also repeat all the sins he has committed
since his last worthy Confession.

Q. 799. Must one who has wilfully con-
cealed a mortal sin in confession do more than
repeat the sins committed since his last
worthy confession?

A. One who has wilfully concealed a mortal
sin in confession must, besides repeating all
the sins he has committed since his last worthy
confession, tell also how often he has unworth-
ily received absolution and Holy Communion
during the same time.

Q. 800. Why does the priest give us a pen-
ance after Confession?

A. The priest gives us a penance after Con-
fession, that we may satisfy God for the tem-
poral punishment due to our sins.

Q. 801. Why should we have to satisfy for
our sins if Christ has fully satisfied for them?

A. Christ has fully satisfied for our sins and
after our baptism we were free from all guilt
and had no satisfaction to make. But when
we wilfully sinned after baptism, it is but just
that we should be obliged to make some satis-
faction.

Q. 802. Is the slight penance the priest
gives us sufficient to satisfy for all the sins

confessed?



i6g

A. The slight penance the priest gives us is
not sufficient to satisfy for all the sins con-
fessed: (i) Because there is no real equality
between the slight penance given and the pun-
ishment deserved for sin; (2) Because we are
all obliged to do penance for sins committed,
and this would not be necessary if the penance
given in confession satisfied for all. The pen-
ance is given and accepted in confession chiefly
to show our willingness to do penance and
make amends for our sins.

Q. 803. Does not the Sacrament of Penance
remit all punishment due to sin?

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

Q. 804. Why does God require a temporal
punishment as a satisfaction for sin?
A. God requires a temporal punishment as

a satisfaction for sin to teach us the great evil
of sin and to prevent us from falling again.

Q. 805. Which are the chief means by which
we satisfy God for the temporal punishment
due to sin?

A. The chief means by which we satisfy
God for the temporal punishment due to sin
are: Prayer, Fasting, Almsgiving; all spir-
itual and corporal works of mercy, and the
patient suffering of the ills of life.

Q. 806. What fasting has the greatest
merit ?

A. The fasting imposed by the Church on
certain days of the year, and particularly dur-
ing Lent, has the greatest merit.



170

Q. 807. What is Lent?
A. Lent is the forty days before Easter Sun-

day, during which we do penance, fast and pray
to prepare ourselves for the resurrection of
Our Lord

;
and also to remind us of His own

fast of forty days before His Passion.

Q. 808. What do we mean by “almsgiv-
ing”?

A. By almsgiving we mean money, goods,
or assistance given to the poor or to charitable
purposes. The law of God requires all per-
sons to give alms in proportion to their means.

Q. 809. What “ills of life” help to satisfy
God for sin?

A. The ills of life that help to satisfy God
for sin are sickness, poverty, misfortune, trial,
affliction, &c., especially, when we have not
brought them upon ourselves by sin.

Q. 810. How did the Christians in the first
ages of the Church do Penance?

A. The Christians in the first ages of the
"hurch did public penance, especially for the sins

of which they were publicly known to be guilty.
Penitents were excluded for a certain time from
Mass or the Sacrament, and some were obliged to
stand at the door of the Church begging the
prayers of those who entered.

Q. 81 1. What were these severe Penances
of the First Ages of the Church called?

A. These severe penances of the first ages
of the Church were called canonical penances,
because their kind and duration were regu-
lated by the Canons or laws of the Church.

Q. 812. How can we know spiritual from
corporal works of mercy?



A. We can know spiritual from corporal
works of mercy, for whatever we do for the
soul is a spiritual work, and whatever we do
for the body is a corporal work.

Q. 813. Which are the chief spiritual works
of mercy?

A. The chief spiritual works of mercy are
seven: To admonish the sinner, to instruct the
ignorant, to counsel the doubtful, to comfort
the sorrowful, to bear wrongs patiently, to
forgive all injuries, and to pray for the living
and the dead.

Q. 814. When are we bound to admonish
the sinner?

A. We are bound to admonish the sinner
when the following conditions are fulfilled

:

(1) When his fault is a mortal sin; (2) When
we have authority or influence over him, and
(3) When there is reason to believe that our
warning will not make him worse instead of
better.

Q. 815. Who are meant by the “ignorant”
we are to instruct, and the “doubtful” we are
to counsel?

A. By the ignorant we are to instruct and
the doubtful we are to counsel, are meant
those particularly who are ignorant of the
truths of religion and those who are in doubt
about matters of faith. We must aid such
persons as far as we can to know and believe
the truths necessary for salvation.

Q. 816. Why are we advised to bear wrong
patiently and to forgive all injuries?

A. We are advised to bear wrongs patiently
and to forgive all injuries, because, being



172

Christians, we should imitate the example of
Our Divine Lord, who endured wrongs pa-
tiently and who not only pardoned but prayed
fnr those who injured Him.

Q. 817. If, then, it be a Christian virtue to
forgive all injuries, why do Christians estab-
lish courts and prisons to punish wrongdoers?

A. Christians establish courts and prisons to
punish wrongdoers, because the preservation
of lawful authority, good order in society, the
protection of others, and sometimes even the
good of the guilty one himself, require that
crimes be justly punished. As God Himself
punishes crime and as lawful authority comes
from Him, such authority has the right to pun-
ish, though individuals should forgive the in-
juries done to themselves personally.

Q. 818. Why is it a work of mercy to pray
for the living and the dead?

A. It is a work of mercy to aid those who
are unable to aid themselves. The living are
exposed to temptations, and while in mortal
sin they are deprived of the merit of their
good works and need our prayers. The dead
can in no way help themselves and depend on
us for assistance.

Q. 819. Which are the chief corporal works
of mercy?

A. The chief corporal works of mercy are
seven: To feed the hungry, to give drink to
the thirsty, to clothe the naked, to ransom the
captive, to harbor the harborless, to visit the
sick, and to bury the dead.

Q. 820. How may we briefly state the cor-
poral works of mercy ?



173

A. We may briefly state the corporal works
of mercy by saying that we are obliged to
help the poor in all their forms of want

Q. 821. How are Christians aided in the
performance of works of mercy?

A. Christians are aided in the performance
of works of mercy through the establishment
of charitable institutions where religious com-
munities of holy men or women perform these
duties for us, provided we supply the neces-
sary means by our almsgiving and good
works.

Q. 822. Who are religious?
A. Religious are self-sacrificing men and

women who, wishing to follow more closely
the teachings of Our Lord, dedicate their lives
to the service of God and religion. They live
together in societies approved by the Church,
under a rule and guidance of a superior. They
keep the vows of chastity, poverty and obedi-
ence, and divide their time between prayer
and good works. The houses in which they
dwell are called convents or monasteries, and
the societies in which they live are called re-
ligious orders, communities or congregations.

Q. 823. Are there any religious communities
of priests?

A. There are many religious communities of
priests, who, besides living according to the
general laws of the Church, as all priests do,
follow certain rules laid down for their com-
munity. Such priests are called the regular
clergy, because living by rules to distinguish
them from the secular clergy who live in their
oarishes Under no special rule. The chief woi*k



174

of the regular clergy is to teach in colleges and
give missions and retreats.

Q. 824. Why are there so many different re-
ligious communities?

A. There are many different religious com-
munities (1) because all religious are not fitted
for the same work, and (2) because they de-
sire to imitate Our Lord's life on earth as per-
fectly as possible

;
and when each community

takes one of Christ’s works and seeks to be-
come perfect in it, the union of all their works
continues as perfectly as we can the works He
began upon earth.

LESSON TWENTIETH.
ON THE MANNER OF MAKING A GOOD

CONFESSION.

Q. 825. What should we do on entering the
confessional?

A. On entering the confessional we should
kneel, make the sign of the Cross, and say to
the priest, “Bless me, father”; then add, “I
confess to Almighty God and to you, father,
that I have sinned.”

Q. 826. Which are the first things we
should tell the priest in Confession?

A. The first things we should tell the priest
in Confession are the time of our last Confes-
sion, and whether we said the penance and
went to Holy Communion.

Q. 827. Should we tell anything else in con-
nection with our last confession?

A. In connection with our last confession



175

we should tell also what restrictions—if any

—

were placed upon us with regard to our oc-
casions of sin, and what obligations with re-
gard to the payment of debts, restitution, in-
juries done to others and the like, we were
commanded to fulfill.

Q. 828. After telling the time of our last
Confession and Communion what should we
do?

A. After telling the time of our last Con-
fession and Communion we should confess all
the mortal sins we have since committed, and
all the venial sins we may wish to mention.

Q. 829. What is a general confession?
A. A general confession is the telling of the

sins of our whole life or a great part of it. It
is made in the same manner as an ordinary
confession, except that it requires more time
and longer preparation.

Q. 830. When should a General Confession
be made?

A. A general confession (1) is necessary
when we are certain that our past confessions
were bad

; (2) it is useful on special occasions
in our lives when some change in our way of
living is about to take place

; (3) it is hurtful

and must not be made when persons are scru-
pulous.

Q. 831. What are the signs of scruples and
the remedy against them?
A. The signs of scruples are chiefly: (1) To

be always dissatisfied with our confessions

;

(2) To be self-willed in deciding what is sin-
ful and what is not. The chief remedy against



176

them is to follow exactly the advice of the con-
fessor without questioning the reason or utility
of his advice.

Q. 832. What must we do when the confes-
sor asks us questions?

A. When the confessor asks us questions
we must answer them truthfully and clearly.

Q. 833. What should we do after telling our
sins?

A. After telling our sins we should listen
with attention to the advice which the confes-
sor may think proper to give.

Q. 834. What duties does the priest perform
in the confessional?

A. In the confessional the priest performs
the duties (1) of a judge, by listening to our
self-accusations and passing sentence upon
our guilt or innocence; (2) Of a father, by the
good advice and encouragement he gives us

;

(3) Of a teacher, by his instructions, and (4)
Of a physician, by discovering the afflictions
of our soul and giving us the remedies to re-
store it to spiritual health.

Q. 835. Why is it beneficial to go always if
possible to the same confessor?

A. It is beneficial to go always, if possible,
to the same confessor, because our continued
confessions enable him to see more clearly the
true state of our soul and to understand better
our occasions of sin.

Q. 836. Should we remain away from con-
fession because we cannot go to our usual
confessor?
A. We should not remain away from confes-



177

sion because we cannot go to our usual confes-
sor, for though it is well to confess to the
same priest, it is not necessary to do so. One
should never become so attached to a confes-
sor that his absence or the great inconvenience
of going to him would become an excuse for
neglecting the Sacraments.

Q. 837. How should we end our Confession?
A. We should end our Confession by say-

ing, “I also accuse myself of all the sins of nrn
past life,” telling, if we choose, one or several
of our past sins.

Q. 838. What should we do while the priest
is giving us absolution?

A. While the priest is giving us absolution
we should from our heart renew the Act of
Contrition.

LESSON TWENTY-FIRST.
ON INDULGENCES.

Q. 839. What is an Indulgence?
A. An Indulgence is the remission in whole

or in part of the temporal punishment due to
sin.

Q. 840. What does the word “indulgence”
mean ?

A. The word indulgence means a favor or
concession. An indulgence obtains by a very
slight penance the remission of penalties that
would otherwise be severe.

Q. 841. Is an Indulgence a pardon of sin, or
a license to commit sin?

A. An Indulgence is not a pardon of sin,



178

nor a license to commit sin, and one who is
in a state of mortal sin cannot gain an Indul-
gence.

Q. 842. How do good works done in mortal
sin profit us?
A. Good works done in mortal sin profit us

by obtaining for us the grace to repent and
sometimes temporal blessings. Mortal sin de-
prives us of all our merit, nevertheless God
will bestow gifts for every good deed as He
will punish every evil deed.

Q. 843. How many kinds of Indulgences are
there?

A. There are two kinds of Indulgences

—

Plenary and Partial.

Q. 844. What is Plenary Indulgence?
A. A Plenary Indulgence is the full remis-

sion of the temporal punishment due to sin.

Q. 845. Is it easy to gain a Plenary Indul-
gence?
A. It is not easy to gain a Plenary Indul-

gence, as we may understand from its great
privilege. To gain a Plenary Indulgence, we
must hate sin, be heartily sorry for even our
venial sins, and have no desire for even the
slightest sin. Though we may not gain en-
tirely each Plenary Indulgence we seek, we al-
ways gain a part of each

;
that is, a partial in-

dulgence, greater or less in proportion to our
good dispositions.

Q. 846. Which are the most important
Plenary Indulgences granted by the Church?

A. The most important Plenary Indulgences
granted by the Church are (1) The Indulgences
of a jubilee which the Pope grants every twen-



179

ty-five years or on great occasions by which he
gives special faculties to confessors for the ab-

solution of reserved sins
; (2) The Indulgence

granted to the dying in their last agony.

Q. 847. What is a Partial Indulgence?
A. A Partial Indulgence is the remission of

a part of the temporal punishment due to sin.

Q. 848. How long has the practice of grant-
ing Indulgences been in use in the Church,
and what was its origin?

A. The practice of granting Indulgences has
been in use in the Church since the time of the
apostles. It had its origin in the earnest prayers
of holy persons, and especially of the martyrs
begging the Church for their sake to shorten
the severe penances of sinners, or to change
them into lighter penances. The request was
frequently granted and the penance remitted,
shortened or changed, and with the penance re-
mitted the temporal punishment corresponding
to it was blotted out.

Q. 849. How do we show that the Church
has the power to grant Indulgences ?

A. We show that the Church has the powe)
to grant Indulgences, because Christ has given
it power to remit all guilt without restriction,
and if the Church has power, in the Sacrament
of penance, to remit the eternal punishment

—

which is the greatest—it must have power to
remit the temporal or lesser punishment, even
outside the Sacrament of Penance.

Q. 850. How do we know that these Indul-
gences have their effect?
A. We know that these Indulgences haw.

their effect, because the Church, through her



councils, declares Indulgences useful, and if
they have no effect they would be useless, and
the Church would teach error in spite of
Christ’s promise to guide it.

Q. 851. Have there ever existed abuses
among the faithful in the manner of using In-
dulgences?

A. There have existed, in past ages, some
abuses among the faithful in the manner of us-
ing Indulgences, and the Church has always
labored to correct such abuses as soon as pos-
sible. In the use of pious practices we must be
always guided by our lawful superiors.

Q. 852. How have the enemies of the
Church made use of the abuse of Indulgences ?

A. The enemies of the Church have made
use of the abuse of Indulgences to deny the
doctrine of Indulgences, and to break down the
teaching and limit the power of the Church.
Not to be deceived in matters of faith, we must
always distinguish very carefully between the
abuses to which a devotion may lead and the
truths upon which the devotion rests.

Q. 853. How does the Church by means of
Indulgences remit the temporal punishment
due to sin?

A. The Church, by means of Indulgences,
remits the temporal punishment due to sin by
applying to us the merits of Jesus Christ, and
the superabundant satisfactions of the Blessed
Virgin Mary and of the saints; which merits
and satisfactions are its spiritual treasury.

Q. 854. What do we mean by the “super-
abundant satisfaction of the Blessed Virgin
and the Saints”?



i8i

A. By the superabundant satisfaction of the
Blessed Virgin and the saints, we mean all the
satisfaction over and above what was necessary
to satisfy for their own sins. As their good
works were many and their sins few—the
Blessed Virgin being sinless—the satisfaction
not needed for themselves is kept by the
Church in a spiritual treasury to be used for
our benefit.

Q. 855. Does the Church, by granting In-
dulgences, free us from doing Penance?

A. The Church, by granting Indulgences,
does not free us from doing penance, but sim-
ply makes our penance lighter that we may
more easily satisfy for our sins and escape the
punishments they deserve.

Q. 856. Who has the power to grant Indul-
gences?

A. The Pope alone has the power to grant
Indulgences for the whole Church

;
but the

bishops have power to grant partial Indul-
gences in their own diocese. Cardinals and
some others, by the special permission of the
Pope, have the right to grant certain Indul-
gences.

Q. 857. Where shall we find the Indul-
gences granted by the Church?

A. We shall find the Indulgences granted by
the Church in the declarations of the Pope and
of the Sacred Congregation of Cardinals. These
declarations are usually put into prayer books
and books of devotion or instruction.

Q. 858. What must we do to gain an Indul-
gence?



1 82

A. To gain an Indulgence we must be in the
state of grace and perform the works enjoined.

Q. 859. Besides being in a state of grace and
performing the works enjoined, what else is
necessary for the gaining of an Indulgence?

A. Besides being in a state of grace and per-
forming the works enjoined, it is necessary for
the gaining of an Indulgence to have at least
the general intention of gaining it.

Q. 860. How and why should we make a
general intention to gain all possible Indul-
gences each day?

A. We should make a general intention at
our morning* prayers to gain all possible Indul-
gences each day, because several of the prayers
we say and good works we perform may have
Indulgences attached to them, though we are
not aware of it.

Q. 861. What works are generally enjoined
for the gaining of Indulgences?
A. The works generally enjoined for the

gaining of Indulgences are : The saying of cer-
tain prayers, fasting, and the use of certain ar-
ticles of devotion

;
visits to Churches or altars,

and the giving of alms. For the gaining of
Plenary Indulgences it is generally required to
go to confession and Holy Communion and
pray for the intention of the Pope.

Q. 862. What does praying for a person’s
intention mean?

A. Praying for a person’s intention means
praying for whatever he prays for or desires to
obtain through prayer—some spiritual or tem-
poral favors.



183

Q. 863. What does an Indulgence of forty
days mean?

A. An Indulgence of forty days means that
for the prayer or work to which an Indulgence
of forty days is attached, God remits as much
of our temporal punishment as He remitted for
forty days’ canonical penance. We do not know
just how much temporal punishment God re-
mitted for forty days’ public penance, but
whatever it was, He remits the same now when
we gain an Indulgence of forty days. The same
rule applies to Indulgences of a year or any
length of time.

Q. 864. Why did the Church moderate its
severe penances?

A. The Church moderated its severe pen-
ances, because when Christians—terrified by
persecution—grew weaker in their faith, there
was danger of some abandoning their religion
rather than submit to the penances imposed.
The Church, therefore, wishing to save as
many as possible, made the sinner’s penance as
light as possible.

Q. 865. To what things may Indulgences be
attached?

A. Plenary or Partial Indulgences may be at-
tached to prayers and solid articles of devo-
tion

;
to places such as churches, altars, shrines.

&c., to be visited
;
and by a special privilege

they are sometimes attached to the good works
of certain persons.

Q. 866. When do things lose the Indul-
gences attached to them?

A. Things lose the Indulgences attached to
them

: (1) When they are so changed at once as



i&4

to be no longer what they were
; (2) When

they are sold. Rosaries and other imdulgenced
articles do not lose their indulgences, when they
are loaned or given away, for the indugence is

not personal but attached to the article itself.

Q. 867. Will a weekly Confession suffice to
gain during the week all Indulgences to which
Confession is enjoined as one of the works?
A. Weekly confession will suffice to gain

during the week all Indulgences to which con-
fession is enjoined as one of the works, pro-
vided we continue in a state of grace, perform
the other works enjoined and have the inten-
tion of gaining these Indulgences.

Q. 868. How and when may we apply In-
dulgences for the benefit of the souls in Pur-
gatory?

A.. We may apply Indulgences- for the bene-
fit of the souls in Purgatory by way of inter-
cession

;
whenever this application is mention-

ed and permitted by the Church in granting the
Indulgence

;
that is, when the Church declares

that the Indulgence granted is applicable to the
souls of the living or the souls in Purgatory

;
so

that we may gain it for the benefit of either.

LESSON TWENTY-SECOND.
ON. THE HOLY EUCHARIST.

Q. 869. What does the word Eucharist
Strictly mean?

A. The word Eucharist strictly means pleas-
ing,. and this Sacrament is so called because it
renders us most pleasing to God by the grace it



185

Imparts, and it gives us the best means of
thanking Him for all His blessings.

Q. 870. What is the Holy Eucharist?
A. The Holy Eucharist is the Sacrament

which contains the body and blood, soul and
divinity, of our Lord Jesus Christ under the
appearances of bread and wine.

Q. 871. What do we mean when we say the
Sacrament which contains the Body and
Blood?

A. When we say the Sacrament which con
tains the Body and Blood, we mean the Sacra
ment which is the Body and Blood, for after
the Consecration there is no other substance
present in the Eucharist.

Q. 872. When is the Holy Eucharist a Sac-
rament, and when is it a sacrifice?

A. The Holy Eucharist is a Sacrament when
we receive it in Holy Communion and when it
remains in the Tabernacle of the Altar. It is a
sacrifice when it is offered up at Mass by the
separate Consecration of the bread and wine,

I

which signifies the separation of Our Lord’s

|

blood from His body when He died on the
Cross.

Q. 873. When did Christ institute the Holy
Eucharist?

A. Christ instituted the Holy Eucharist at
the Last Supper, the night before He died.

Q. 874. Who were present when our Lord
i
instituted the Holy Eucharist?

A. When Our Lord instituted the Holy Eu-
charist, the twelve Apostles were present.



1 86

Q. 875. How did our Lord institute the
Holy Eucharist?

A. Our Lord instituted the Holy Eucharist
by taking bread, blessing, breaking, and giving
to His Apostles, saying: “Take ye and eat.
This is my body’’ ; and then, by taking the cup
of wine, blessing and giving it, saying to them

:

“Drink ye all of this. This is my blood which
shall be shed for the remission of sins. Do
this for a commemoration of me.”

Q. 876. What happened when our Lord said,
‘ This is my body ; this is my blood”?

A. When Our Lord said, “This is my body,”
the substance of the bread was changed into

the substance of His body; when He said,
“This is my blood,” the substance of the wine
was changed into the substance of His blood.

Q. 877. How do we prove the Real Pres-
ence, that is, that Our Lord is really and truly
present in the Holy Eucharist?

A. We prove the Real Presence—that is,
that Our Lord is really and truly present in the
Holy Eucharist—(1) By showing that it is pos-
sible to change one substance into another ; (2)
By showing that Christ did change the sub-
stance of bread and wine into the substance of

His body and blood; (3) By showing that He
gave this power also to His Apostles and to

the priests of His Church.

Q. 878. How do we know that it is possible ,
to change one substance into another?

A. We know that it is possible to change one
substance into another, because (1) God
changed water into blood during the plagues

of Egypt; (2) Christ changed water into Hvine



187

at the marriage of Cana
; (3) Our own food is

daily changed into the substance of our flesh
and blood

;
and what God does gradually, He

can also do instantly by an act of His will.

Q. 879. Are these changes exactly the same
as the changes that take place in the Holy
Eucharist?

A. These changes are not exactly the same
as the changes that take place in the Holy Eu-
charist, for in these changes the appearance
also is changed, but in the Holy Eucharist only
the substance is changed while the appearance
remains the same.

Q. 880. How do we show that Christ did
change bread and wine into the substance of
His body and blood?

A. We show that Christ did change bread
and wine into the substance of His body and
blood

: (1) From the words by which He prom-
ised the Holy Eucharist; (2) From the words
by which He instituted the Holy Eucharist;.
(3) From the constant use of the Holy Eucha-
rist in the Church since the time of the Apos-
tles

; (4) From the impossibility of denying the
Real Presence in the Holy Eucharist, without
likewise denying all that Christ has taught and
done

;
for we have stronger proofs for the Holy

Eucharist than for any other Christan truth.

Q. 881. Is Jesus Christ whole and entire
both under the form of bread and under the
form of wine?

A. Jesus Christ is whole and entire both
under the form of bread and under the form of
wine.



1 88

Q. 882. How do we know that under the
appearance of bread we receive also Christ’s
blood; and under the appearance of wine we
receive also Christ’s body?
A. We know that under the appearance of

bread we receive also Christ’s blood, and under
the appearance of wine we receive also Christ’s
body

;
because in the Holy Eucharist we re-

ceive the living body of Our Lord, and a living
body cannot exist without blood, nor can liv-
ng blood exist without a body.

Q. 883, Is Jesus Christ present whole and
entire in the smallest portion of the Holy Eu-
charist, under the form of either bread or
wine?

A. Jesus Christ is present whole and entire
in the smallest portion of the Holy Eucharist
under the form of either bread or wine ; for His
body in the Eucharist is in a glorified state,
and as it partakes of the character of a spiritual
substance, it requires no definite size or shape.

Q. 884. Did anything remain of the bread
and wine after their substance had been
changed into the substance of the body and
blood of our Lord?

A. After the substance of the bread and
wine had been changed into the substance of
the body and blood of Our Lord, there re-
mained only the appearances of bread and
wine.

Q. 885. What do you mean by the appear-
ances of bread and wine?
A. By the appearances of bread and wine I

mean the figure, the color, the taste, and what-
ever appears to the senses.



i8<j

Q. 886. What is this change of the bread
and wine into the body and blood of our Lord
called ?

A. This change of the bread and wine into
the body and blood of Our Lord is called
Transubstantiation.

Q. 887. What is the second great miracle in
the Holy Eucharist?

A. The second great miracle in the Holy Eu-
charist is the multiplication of the presence oi
Our Lord’s body in so many places at the same
time, while the body itself is not multiplied

—

for there is but one body of Christ.

Q. 888. Are there not, then, as many bodies
of Christ as there are tabernacles in the world,
or as there are Masses being said at the same
time?

A. There are not as many bodies of Christ as
there are tabernacles in the world, or as there
are Masses being said at the same time

;
but

only one body of Christ, which is everywhere
present whole and entire in the Holy Eucha-
rist, as God is everywhere present, while He is
but one God.

Q. 889. How was the substance of the bread
and wine changed into the substance of the
body and blood of Christ?

A. The substance of the bread and wine was
changed into the substance of the body and
blood of Christ by His almighty power.

Q. 890. Does this change of bread and wine
into the body and blood of Christ continue to
be made in the Church?

A. This change of bread and wine into the



igo

body and blood of Christ continues to be made
in the Church by Jesus Christ through the
ministry of His priests.

Q. 891. When did Christ give His priests
the power to change bread and wine into His
body and blood?

A. Christ gave His priests the power to
change bread and wine into His body and
blood when He said to the Apostles, “Do this
in commemoration of me.”

Q. 892. What do the words “Do this in
commemoration of Me” mean?

A. The words “do this in commemoration of
me” mean : Do what I, Christ, am doing at My
last supper, namely, changing the substance of
bread and wine into the substance of My body
and blood

;
and do it in remembrance of Me.

Q. 893. How do the priests exercise this
power of changing bread and wine into the
body and blood of Christ?
A. The priests exercise this power of chang-

ing bread and wine into the body and blood of
Christ through the words of consecration in
the Mass, which are words of Christ: “This
is my body

;
this is my blood.”

Q. 894. At what part of the Mass does the
Consecration take place?

A. The Consecration in the Mass takes place
immediately before the elevation of the Host
and Chalice, which are raised above the head of
the priest that the people may adore Our Lord
who has just come to the altar at the words of
Consecration.



IQI

LESSON TWENTY-THIRD.
ON THE ENDS FOR WHICH THE HOLY EUCHARIST

WAS INSTITUTED.

Q. 895. Why did Christ institute the Holy
Eucharist?
A. Christ instituted the Holy Eucharist

—

1. To unite us to Himself and to nourish
our soul with His divine life.

2. To increase sanctifying grace and all
virtues in our soul.

3. To lessen our evil inclinations.
4. To be a pledge of everlasting life.
5. To fit our bodies for a glorious res-

surrection.

6. To continue the sacrifice of the Cross
in His Church.

Q. 896. Has the Holy Eucharist any other
effect?

A. The Holy Eucharist remits venial sins by
disposing us to perform acts of love and contri-
tion. It preserves us from mortal sin by excit-
ing us to greater fervor and strengthening us
against temptation.

Q. 897. How are we united to Jesus Christ
in the Holy Eucharist?

A. We are united to Jesus Christ in the
Holy Eurcharist by means of Holy Com-
munion.

Q. 898. What is Holy Communion?
A. Holy Communion is the receiving of the

body and blood of Christ.
Q. 899. Is it not beneath the dignity of Our

Lord to enter our bodies under the appearance
of ordinary food?



IQ2

A. It is not beneath the dignity of Our Lord
to enter our bodies under the appearance of or-
dinary food any more than it was beneath His
dignity to enter the body of His Blessed Moth-
er and remain there as an ordinary child for
nine months. Christ’s dignity, being infinite,
can never be diminished by any act on His own
or on our part.

Q. 900. Why does not the Church give
Holy Communion to the people as it does to
the priest under the appearance of wine also?

A. The Church does not give Holy Com-
munion to the people as it does to the priest un-
der the appearance of wine also, to avoid the
danger of spilling the Precious Blood; to pre-
vent the irreverence some might show if com-
pelled to drink out of a chalice used by all, and
lastly, to refute those who denied that Our
Lord’s blood is present under the appearance
of bread also.

Q. 901. What is necessary to make a good
Communion?
A. To make a good Communion it is neces-

sary to be in the state of sanctifying grace and
to be fasting from midnight.

Q. 902. What should a person do who,
through forgetfulness or any other cause, has
broken the fast necessary for Holy Com-
munion?

A. A person who through forgetfulness or
any other cause has broken the fast necessary
for Holy Communion, should again fast and re-
ceive Holy Communion the following morning
if possible, without returning to confession. It



193

is not a sin to break one’s fast, but it would be
a mortal sin to receive Holy Communion after
knowingly breaking the fast necessary for it

Q. 903. Does he who receives Communion
in mortal sin receive the body and blood ofr
Christ?

A. He who receives Communion in mortal
sin receives the body and blood of Christ, but
does not receive His grace, and he commits a
great sacrilege.

Q. 904. Is it enough to be free from mortal
sin to receive plentifully the graces of Holy
Communion?

A. To receive plentifully the graces of Holy
Communion it is not enough to be free from
mortal sin, but we should be free from all af-
fection to venial sin, and should make acts of
lively faith, of firm hope, and ardent love.

Q. 905. What is the fast necessary for Holy
Communion?
A. The fast necessary for Holy Communion

is the abstaining from midnight from every-
thing which is taken as food or drink.

Q. 906. Does medicine taken by necessity or
food taken by accident break the fast for Holy
Communion?

A. Medicine taken by necessity or food
taken by accident, or anything that enters our
body and is there changed, breaks the fast for
Holy Communion, even if only a crumb 01
drop be taken.

Q. 907. Is any one ever allowed to receive
Holy Communion when not fasting?



m
A. Anyone in danger of death is allowed to

receive Communion when not fasting.

Q. 908. Is the Holy Communion called by
any other name when given to one in danger
of death?

A. When the Holy Communion is given to
one in danger of death, it is called Viaticum,
and is given with its own form of prayer. In
giving Holy Communion the priest says : “May
the body of Our Lord Jesus Christ guard your
soul to eternal life/’ In giving Holy Viaticum
he says: “Receive, brother (or sister), the Vi-
aticum of the body of Our Lord Jesus Christ,
which will guard you from the wicked enemy
and lead you into eternal life/' •

Q. 909. When are we bound to receive Holy
Communion ?

A. We are bound to receive Holy Com-
munion, under pain of mortal sin, during the
Easter time and when in danger of death.

Q. 910. Is it well to receive Holy Com-
munion often?

A. It is well to receive Holy Communion
often, as nothing is a greater aid to a holy

life than often to receive the Author of all
grace and the Source of all good.

Q. 91 1. How shall we know how often we
should receive Holy Communion?

A. We shall know how often we shall re-
ceive Holy Communion only from the advice
of our confessor, by whom we must be guided,
and whom we must strictly obey in this as well
as in all matters concerning the state of our

soul.



195

Q. 912. What is a spiritual Communion?
A. A spiritual communion is an earnest de-

sire to receive Communion in reality, by which
desire we make all preparations and thanksgiv-
ings that we would make in case we really re-
ceived the Holy Eucharist. Spiritual Commun-
ion is an act of devotion that must be pleasing
to God and bring us blessings from Him..

Q. 913. What should we do after Holy Com-
munion ?

A. After Holy Communion we should spend
some time in9 adoring Our Lord, in thanking
Him for the grace we have received, and in
asking Him for the blessings we need.

Q. 914. What length of time should we
spend in thanksgiving after Holy Com-
munion?

A. We should spend sufficient time in
thanksgiving after Holy Communion to show
due reverence to the Blessed Sacrament; for
Our Lord is personally with us as long as the
appearance of bread and wine remains.

Q. 915. What should we be particular about
when receiving Holy Communion?

A. When receiving Holy Communion we
should be particular: (1) About the respectful
manner in which we approach and return from
the altar; (2) About our personal appearance,
especially neatness and cleanliness

; (3) About
raising our head, opening our mouth and put-
ting forth the tongue in the proper manner;

(4) About swallowing the Sacred Host.; (5)
About removing it carefully with the tongue,
in case it should stick to the mouth, but never
with the finger under any circumstances.



196

LESSON TWENTY-FOURTH.
i ON THE SACRIFICE OF THE MASS.

Q. 916. When and where are the bread and
wine changed into the body and blood of
Christ?

A. The bread and wine are changed into the
body and blood of Christ at the Consecration
in the Mass.

Q. 917. What is the Mass?
A. The Mass is the unbloody sacrifice of the

body and blood of Christ. *

Q. 918. Why is this Sacrifice called the
Mass?

A. This Sacrifice is called the “Mass” very
probably from the words “Ite Missa est,” used
by the priest as he tells the people to depart
when the Holy Sacrifice is ended.

Q. 919. What is a sacrifice?
A. A sacrifice is the offering of an object by

a priest to God alone, and the consuming of it
to acknowledge that He is the Creator and
Lord of all things.

Q. 920. Is the Mass the same sacrifice as
that of the Cross?

A. The Mass is the same sacrifice as that
of the Cross.

Q. 921. How is the Mass the same sacrifice
as that of the Cross?

A. The Mass is the same sacrifice as that of
the Cross because the offering and the priest
are the same—Christ our Blessed Lord; and
the ends for which the sacrifice of the Mass is
offered are the same as those of the sacrifice of
the Cross.



IQ7

Q. 922. What were the ends for which the
sacrifice of the Cross was offered?

A. The ends for which the sacrifice of the
Cross was offered were: 1st, To honor and
glorify God; 2nd, To thank Him for all the
graces bestowed on the whole world; 3rd, To
satisfy God’s justice for the sins of men; 4th,
To obtain all graces and blessings.

Q. 923. How are the fruits of the Mass dis-
tributed?

A. The fruits of the Mass are distributed
thus : The first benefit is bestowed on the priest
who says the Mass

;
the second on the person

for whom theJMass is said, or for the intention
for which it is said

;
the third on those who are

present at the Mass, and particularly on those
who serve it, and the fourth on all the faithful
who are in communion with the Church.

Q. 924. Are all Masses of equal value in
themselves or do they differ in worth?

A. All Masses are equal in value in them-
selves and do not differ in worth, but only in
the solemnity with which they are celebrated
or in the end for which they are offered.

Q. 925. How are Masses distinguished?
A. Masses are distinguished thus: (1)

When the Mass is sung by a bishop, assisted by
a deacon and sub-deacon, it is called a Pontifi-
cal Mass

; (2) When it is sung by a priest, as-
sisted by a deacon and sub-deacon, it is called
a Solemn Mass

; (3) When sung by a priest
without deacon and sub-deacon, it is called a
Missa Cantata or High Mass

; (4) When the
Mass is only read in a low tone it is called a
low or private Mass.



ig8

Q. 926. For what end or intention may
Mass be offered?

A. Mass may be offered for any end or in-
tention that tends to the honor and glory of
God, to the good of the Church or the welfare
of man

;
but never for any object that is bad in

itself, or in its aims
;
neither can it be offered

publicly for persons who are not members of
the true Church.

Q. 927. Explain what is meant by Requiem,
Nuptial and Votive Masses.

A. A Requiem Mass is one said in black
vestments and with special prayers fof the
dead. A Nuptial Mass is one said at the mar-
riage of two Catholics, and it has special pray-
ers for their benefit. A Votive Mass is one
said in honor of some particular mystery or
saint, on a day not set apart by the Church for
the honor of that mystery or saint.

Q. 928. From what may we learn that we
are to offer up the Holy Sacrifice with the
priest?

A. We may learn that we are to offer up the
Holy Sacrifice with the priest from the words
used in the Mass itself

;
for the priest, after of-

fering up the bread and wine for the Sacrifice,
turns to the people and says: “Orate Fratres,”
&c., which means : “Pray, brethren, that my
sacrifice and yours may be acceptable to God
the Father Almighty,” and the server answers
in our name : “May the Lord receive the sac-
rifice from thy hands to the praise and glory of
His own name, and to our benefit and that of
all His Holy Church.”



199

Q. 929. From what did the custom of mak-
ing an offering to the priest for saying Mass
arise?

A. The custom of making an offering to the
priest for saying Mass arose from the old cus-
tom of bringing to the priest the bread and
wine necessary for the celebration of Mass.

Q. 930. Is it not simony, or the buying of a
sacred thing, to offer the priest money for
saying Mass for your intention?

A. It is not simony, or the buying of a sac-
red thing, to offer the priest money for saying
Mass for our intention, because the priest does
not take the money for the Mass itself, but for
the purpose of supplying the things necessary
for Mass and for his own support.

Q. 931. Is there any difference between the
sacrifice of the Cross and the sacrifice of the
Mass?

A. Yes; the manner in which the sacrifice
is offered is different. On the Cross Christ
really shed His blood and was really slain; in
the Mass there is no real shedding of blood
nor real death, because Christ can die no
more; but the sacrifice of the Mass, through
the separate consecration of the bread and the
wine, represents His death on the Cross.

Q. 932. What are the chief parts of the
Mass?

A. The chief parts of the Mass are: (1) The
Offertory, at which the priests offers to God
the bread and wine to be changed at the Con-
secration

; (2) The Consecration, at which the
• substance of the bread and wine are changed
into the substance of Christ’s body and blood;



200

(3) The Communion, at which the priest re-
ceives into his own body the Holy Eucharist
under the appearance of both bread and wine.

Q. 933. At what part of the Mass does the
Offertory take place, and what parts of the
Mass are said before it?
A. The Offertory takes place immediately

after the uncovering of the chalice. The parts
of the Mass said before it are: The Introit,
Kyrie, Gloria, Prayers, Epistle, Gospel and
Creed. The Introit, Prayers, Epistle and Gos-
pel change in each Mass to correspond with
the feast celebrated.

Q. 934. What is the part of the Mass called
in which the Words of Consecration are
found?

A. The part of the Mass in which the words
of Consecration are found is called the Canon.
This is the most solemn part of the Mass, and
is rarely and but slightly changed in any Mass.

Q. 935. What follows the Communion of
the Mass?

A. Following the Communion of Mass,
there are prayers of thanksgiving, the blessing
of the people, and the saying of the last Gospel.

Q. 936. What things are necessary for
Mass?

A. The things necessary for Mass are: (1)
An altar with linen covers, candles, crucifix,
altar stone and Mass book

; (2) A Chalice with
all needed in its use, and bread of flour from
wheat and wine from the grape; (3) Vest-
ments for the priest, and (4) An acolyte or t
server.



201

Q. 937- What is the altar stone, and of what
does it remind us?

A. The altar stone is that part of the altar
upon which the priest rests the Chalice during
Mass. This stone contains some holy relics
sealed up in it by the bishop, and if the altar is
of wood this stone is inserted just in front of
the Tabernacle. 'The altar stone reminds us of
the early history of the Church, when the mar-
tyrs’ tombs were used for altars by the perse-
cuted Christians.

Q. 938. What lesson do we learn from the
practice of using martyrs’ tombs for altars?

A. From the practice of using martyrs’
tombs for altars we learn the inconvenience,
sufferings and dangers the early Christians
willingly underwent for the sake of hearing
Mass. Since the Mass is the same now as it
was then, we should suffer every inconveni-
ence rather than be absent from Mass on Sun-
days or holy days.

Q. 939. What things are used with the chal-
ice during Mass?

A. The things used with the chalice during
Mass are: (1) The purificator or cloth for wip-
ing the inside; (2) The paten or small silver
plate used in handling the host; (3) The pall
or white card used for covering the chalice at
Mass

; (4) The corporal or linen cloth on
which the chalice and host rest.

Q. 940. What is the host?
A. The host is the name given to the thin

wafer of bread used at Mass. This name is
generally applied before and after Consecra-
tion to the large particle of bread used by the



202

priest, though the small particles given to the
people are also called by the same name.

Q. 941. Are large and small hosts conse-
crated at every Mass?

A. A large host is consecrated at every
Mass, but small hosts are consecrated only at
some Masses at which they are to be given to
the people or placed in the Tabernacle for the
Holy Communion of the faithful.

Q. 942. What vestments does the priest use
at Mass and what do they signify?

A. The vestments used by the priest at
Mass are

: (1) The Amice, a white cloth around
the shoulders to signify resistance to tempta-
tion

; (2) The Alb, a long white garment to
signify innocence

; (3) The Cincture, a cord
about the waist, to signify chastity

; (4) The
Maniple or hanging vestment on the left arm,
to signify penance; (5) The Stole or long vest-
ment about the neck, to signify immortality;
(6) The Chasuble or long vestment over all,
to signify love and remind the priest, by its
cross on front and back, of the Passion of Our
Lord.

Q. 943. How many colors of vestments are
used, and what do the colors signify?

A. Five colors of vestments are used, name-
ly, white, red, green, violet or purple, and
black. White signifies innocence and is used
on the feasts of Our Blessed Lord, of the
Blessed Virgin, and of some saints. Red sig-
nifies love, and is used on the feasts of the
Holy Ghost, and of martyrs. Green signifies
hope, and is generally used on the Sundays
from Epiphany to Pentecost. Violet signifies



203

penance, and is used in Lent and Advent.
Black signifies sorrow, and is used on Good
Friday and at Masses for the dead. Gold is
often used for white on great feasts.

Q. 944. What is the Tabernacle and what is
the Ciborium?

A. The Tabernacle is the house-shaped part
of the altar where the sacred vessels contain-
ing the Blessed Sacrament are kept. The Ci-
borium is the large silver or gold vessel which
contains the Blessed Sacrament while in the
Tabernacle, and from which the priest gives
Holy Communion tcrthe people.

Q. 945. What is the Ostensorium or Mon-
strance?

A. The Ostensorium or Monstrance is the
beautiful wheel-like vessel in which the
Blessed Sacrament is exposed and kept during
Benediction.

Q. 946. How should we assist at Mass?
A. We should assist at Mass with great in-

terior recollection and piety and with every
outward mark of respect and devotion.

Q. 947. Which is the best manner of hear-
ing Mass?

A. The best manner of hearing Mass is to
offer it to God with the priest for the same
purpose for which it is said, to meditate on
Christ’s sufferings and death, and to go to
Holy Communion.

Q. 948. What is important for the proper
and respectful hearing of Mass?

A. For the proper and respectful hearing of
Mass it is important to be in our place before



204

the priest comes to the altar and not to leave
it before the priest leaves the altar. Thus we
prevent the confusion and distraction caused
by late coming and too early leaving. Stand-
ing in the doorways, blocking up passages and
disputing about places should, out of respect
for the Holy Sacrifice, be most carefully
avoided.

Q. 949. What is Benediction of the Blessed
Sacrament, and what vestments are used
at it?

A. Benediction of the Blessed Sacrament is
an act of divine worship in which the Blessed
Sacrament, placed in the ostensorium, is ex-
posed for the adoration of the people and is
lifted up to bless them. The vestments used
at Benediction are: A cope or large silk cloak
and a humeral or shoulder veil.

Q. 950. Why does the priest wear special
vestments and use certain ceremonies while
performing his sacred duties?

A. The priest wears special vestments and
uses certain ceremonies while performing his
sacred duties: (1) To give greater solemnity
and to command more attention and respect at
divine worship; (2) To instruct the people in
the things these vestments and ceremonies
signify; (3) To remind the priest himself of
the importance and sacred character of the
work in which he is the representative of Our
Lord Himself. Hence we should learn the
meaning of the ceremonies of the Church.

Q. 951. How do we show that the ceremo-
nies of the Church are reasonable and proper?

A. We show that the ceremonies of the



205

Church are reasonable and proper from the
fact that all persons in authority, rulers, judges
and masters, require certain acts of respect
from their subjects, and as we know Our Lord
is present on the altar, the Church requires
definite acts of reverence and respect at the
services held in His honor and in His presence.

Q. 952. Are there other reasons for the use
of ceremonies?

A. There are other reasons for the use of
ceremonies: (1) God commanded ceremonies
to be used in the old law, and (2) Our Blessed
Lord Himself made use of ceremonies in per-
forming some of His miracles.

Q. 953. How are the persons who take part
in a Solemn Mass or Vespers named?

A. The persons who take part in a Solemn
Mass or Vespers are named as follows: The
priest who says or celebrates the Mass is called
the celebrant; those who assist him as deacon
and sub-deacon are called the ministers

;
those

who serve are called acolytes, and the one who
directs the cermonies is called the master of
ceremonies. If the celebrant be a bishop, the
Mass or Vespers is called Pontifical Mass or
Pontifical Vespers.

Q. 954. What is Vespers?
A. Vespers is a portion of the divine office

or daily prayer of the Church. It is sung in
Churches generally on Sunday afternoon or
evening, and is usually followed by Benedic-
tion of the Blessed Sacrament.

Q. 955- Can one satisfy for neglecting Mass
on Sunday by hearing Vespers on the same
day?



206

A. One cannot satisfy for neglecting Mass
on Sunday by hearing Vespers on the same
day, because there is no law of the Church
obliging us under pain of sin to attend Vespers,
while there is a law obliging us under pain of
mortal sin to hear Mass.

LESSON TWENTY-FIFTH.
ON EXTREME UNCTION AND HOLY ORDERS.

Q. 956. What is the Sacrament of Extreme
Unction?
A. Extreme Unction is the Sacrament

which, through the anointing and prayer of
the priest, gives health and strength to the
soul, and sometimes to the body, when we are
in danger of death from sickness.

Q. 957. Why is this Sacrament called Ex-
treme Unction?

A. Extreme means last, and Unction means
an anointing or rubbing with oil, and because
Catholics are anointed with oil at Baptism,
Confirmation and Holy Orders, the last Sacra-
ment in which oil is used is called Extreme
Unction, or the last Unction or anointing.

Q. 958. Is this Sacrament called Extreme
Unction if the person recovers after receiv-
ing it?

A. This Sacrament is always called Ex-
treme Unction, even if it must be given several
times to the same person, for Extreme Unc-
tion is the proper name of the Sacrament, and
it may be given as often as a person recovering
from one attack of sickness is in danger of
death by another. In a lingering illness it may



207

be repeated after a month or six weeks, if the
person slightly recovers and again relapses
into a dangerous condition.

Q. 959. To whom may Extreme Unction be
given ?

A. Extreme Unction may be given to all
Christians dangerously ill, who have ever been
capable of committing sin after baptism and
who have the right dispositions for the Sacra-
ment. Hence it is never given to children who
have not reached the use of reason, nor to per-
sons who have always been insane.

Q. 960. What are the right dispositions for
Extreme Unction?

A. The right dispositions for Extreme Unc-
tion are: (1) Resignation to the Will of God
with regard to our recovery; (2) A state of
grace or at least contrition for sins committed,
and (3) A general intention or desire to re-
ceive the Sacrament. This Sacrament is never
given to heretics in danger of death, because
they cannot be supposed to have the intention
necessary for receiving it, nor the desire to
make use of the Sacrament of Penance in put-
ting themselves in a state of grace.

Q. 961. When and by whom was Extreme
Unction instituted?

A. Extreme Unction was instituted at the
time of the apostles, for James the Apostle ex-
horts the sick to receive it. It was instituted
by Our Lord Himself—though we do not
know at what particular time—for He alone
can make a visible act a means of grace, and
the apostles and their successors could never
have believed Extreme Unction a Sacrament



208

and used it as such unless they had Our Lord’s
authority for so doing.

Q. 962. When should we receive Extreme
Unction?

A. We should receive Extreme Unction
when we are in danger of death from sickness,
or irom a wound or accident.

Q. 963. What parts of the body are anointed
in Extreme Unction?

A. The parts of the body anointed in Ex-
treme Unction are : The eyes, the ears, the
nose or nostrils, the lips, the hands and the
feet, because these represent our senses of
sight, hearing, smell, taste and touch, which
are the means through which we have com-
mitted most of our sins.

Q. 964. What things should be prepared in
the sick-room when the priest is coming to
give the last Sacraments?

A. When the priest is coming to give the
last Sacraments, the following things should
be prepared : A table covered with a white
cloth

;
a crucifix

;
two lighted candles in can-

dlesticks
;
holy water in a small vessel, with a

small piece of palm for a sprinkler; a glass of
clean water; a tablespoon and a napkin or
cloth, to be placed under the chin of the one
receiving the Viaticum. Besides these, if Ex-
treme Unction also is to be given, there should
be some cotton and a small piece of bread or
lemon to purify the priest’s fingers.

Q. 965. What seems most proper with re-
gard to the things necessary for the last
Sacraments ?



209

A. It seems most proper that the things
necessary for the last Sacraments should be
carfully kept in every Catholic family, and
should never, if possible, be used for any other
purpose.

Q. 966. What else is to be observed about
the preparation for the administration of the
last Sacraments?

A. The further preparation for the adminis-
tration of the last Sacraments requires that
out of respect for the Sacraments, and in par-
ticular for the presence of Our Lord, every-
thing about the sick-room, the sick person and
even the attendants, should be made as neat
and clean as possible. Especially should the
face, hands and feet of the one to be anointed
be thoroughly clean.

Q. 967. Should we wait until we are in ex-
treme danger before we receive Extreme
Unction?

A. We should not wait until we are in ex-
treme danger before we receive Extreme Unc-
tion, but if possible we should receive it whilst
we have the use of our senses.

Q. 968. What should we do in case of seri-
ous illness if the sick person will not consent
or is afraid to receive the Sacraments, or, at
least, wishes to put off their reception?

A. In case of serious illness, if the sick per-
son will not consent, or is afraid to receive the
Sacraments, or, at least, wishes to put off their
reception, we should send for the priest at
once and let him do what he thinks best in the
case, and thus we will free ourselves from the



210

responsibility of letting a Catholic die without
the last Sacraments.

Q. 969. Which are the effects of the Sacra-
ment of Extreme Unction?

A. The effects of Extreme Unction are: 1st,
To comfort us in the pains of sickness and to
strengthen us against temptations; 2d, To re-
mit venial sins and to cleanse our soul from
the remains of sin; 3d, To restore us to health,
when God sees fit.

Q. 970. Will Extreme Unction take away
mortal sin if the dying person is no longer
able to confess?

A. Extreme Unction will take away mortal
sin if the dying person is no longer able to
confess, provided he has the sorrow for his
sins that would be necessary for the worthy
reception of the Sacrament of Penance.

Q. 971. How do we know that this Sacra-
ment, more than any other, was instituted to
benefit the body?

A. We know that this Sacrament more than
any other was instituted to benefit the body
(1) From the words of St. James exhorting us
to receive it; (2) It is given when the soul is
already purified by the graces of Penance and
Holy Viaticum; (3) One of its chief objects is
to restore us to health if it be for our spiritual
good, as most of the prayers said in giving this
Sacrament indicate.

Q. 972. Since Extreme Unction may restore
us to health, should we not be glad to re-
ceive it?

A. Since Extreme Unction may restore us to
health, we should be glad to receive it, and we



should not delay its reception till we are so
near death that God could restore us only by
a miracle. Again, this Sacrament, like the
others, gives sanctifying and sacramental
grace, which we should be eager to obtain as
soon as our sickness is sufficient to give us the
privilege of receiving the last Sacraments.

Q. 973. What do you mean by the remains
of sin?

A. By the remains of sin I mean the inclina-
tion to evil and the weakness of the will which
are the result of our -sins, and which remain
after our sins have been forgiven.

Q. 974. How should we receive the Sacra-
ment of Extreme Unction?

A. We should receive the Sacrament of Ex-
treme Unction in the state of grace, and with
lively faith and resignation to the will of God.

Q. 975. Who is the minister of the Sacra-
ment of Extreme Unction?

A. The priest is the minister of the Sacra-
ment of Extreme Unction.

Q. 976. What is the final preparation we
should make for the reception of the last Sac-
raments?

A. The final preparation we should make
for the reception of the last Sacraments con-
sists in an earnest effort to be resigned to

God's Holy Will, to excite ourselves to true
sorrow for our sins, to profit by the graces
given us, to keep worldly thoughts from the
mind, and to dispose oursedves as best we
can for the worthy reception of the Sacraments
and the blessings of a good death.



212

Q. 977. At what time should persons dan-
gerously ill attend to the final arrangement of
their temporal or worldly affairs?

A. Persons dangerously ill should attend to
the final arrangement of their temporal or
wordly affairs at the very beginning of their
illness, that these things may not distract them
at the hour of death, and that they may give
the last hours of their life entirely to the care
of their soul.

Q. 978. What is the Sacrament of Holy
Orders?
A. Holy Orders is a Sacrament by which

bishops, priests, and other ministers of the
Church are ordained and receive the power
and grace to perform their sacred duties.

Q. 979. Besides bishops and priests, who are
the other ministers of the Church?

A. Besides bishops and priests, the other
ministers of the Church are deacons and sub-
deacons, who, while preparing for the priest-
hood, have received some of the Holy Orders,
but who have not been ordained to the full
powers of the priest.

Q. 980. Why is this Sacrament called Holy
Orders ?
A. This Sacrament is called Holy Orders be-

cause it is conferred by seven different grades
or steps following one another in fixed order
by which the sacred powers of the priesthood
are gradually given to the one admitted to that
holy state.

Q. 981. What are the grades by which one
ascends to the priesthood?

A. The grades by which one ascends to the



213

priesthood are (i) Tonsure, or the clipping of
the hair by the bishop, by which the candidate
for priesthood dedicates himself to the service
of the altar; (2) The four minor orders, Porter,
Reader, Exorcist, and Acolyt£, by which he is
permitted to perform certain duties that lay-
men should not perform

; (3) Sub-deaconship,
by which he takes upon himself the obligation
of leading a life of perpetual chastity and of
saying daily the divine office; (4) Deaconship,
by which he receives power to preach, baptize,
and give Holy Communion. The next step,
priesthood, gives him power to offer the Holy
Sacrifice of the Mass and forgive sins. These
orders are not all given at once, but at times
fixed by the laws of the Church.

Q. 982. Are not the different orders sep-
arate Sacraments?

A. These different orders are not separate
Sacraments. Taken all together, some are a
preparation for the Sacrament and the rest are
but the one Sacrament of Holy Orders

;
as the

roots, trunk and branches form but one tree.

Q. 983. What name is given to sub-deacon-
ship, deaconship and priesthood?

A. Sub-deaconship, deaconship and priest-
hood are called major or greater orders, be-
cause those who receive them are bound for
life to the service of the altar and they cannot
return to the service of the world to live as
ordinary laymen.

Q. 984. What double power does the
Church possess and confer on her pastors?

A. The Church possesses and confers on her
pastors the power of orders and the oower o*



214

jurisdiction
;
that is, the power to administer

the Sacraments and sanctify the faithful, and
the power to teach and make laws that direct
the faithful to their spiritual good. A bishop
has the full power of orders and the Pope alone
has the full power of jurisdiction.

Q. 985. How do the pastors of the Church
rank according to authority?

A. The pastors o{ the Church rank accord-
ing to authority as follows: (1) Priests, who gov-
ern parishes or congregations in the name of
their bishop

; (2) Bishops, who rule over a
number of parishes or a diocese

; (3) Arch-
bishops, who have authority over a number of
dioceses or a province

; (4) Primates, who have
authority over the ecclesiastical or Church
provinces of a nation

; (5) Patriarchs, who
have authority over a whole country, and last
and highest, the Pope, who rules the Church
throughout the world.

Q. 986. How do the prelates or higher offi-
cers of the Church rank in dignity?

A. The prelates or higher officers of the
Church rank in dignity as they rank in author-
ity, except that in dignity Cardinals are next

to the Pope, and Vicars Apostolic, Monsignori,
and others having titles follow bishops. Papal
delegates and those specially appointed by the
Pope rank according to the powers he has
given them.

Q. 987. Who are Cardinals, what are their
duties and how are they divided?

A. Cardinals are the members of the Su-
preme Council or Senate of the Church. Their
duties are to advise and aid the Pope in the



215

government of the Church, and to elect a new
Pope when the reigning Pope dies. They are
divided into committees called sacred congre-
gations, each having its special work to per-
form. All these congregations taken together
are called the Sacred College of Cardinals, ot
which the whole number is seventy.

Q. 988. Who is a Monsignor?
A. A Monsignor is a worthy priest upon

whom the Pope confers this title as a mark of
esteem. It gives certain privileges and the
right to wear purple like a bishop.

Q. 989. Who is a Vicar-General?
A. A Vicar-General is one who is appointed

by the bishop to aid him in the government of
his diocese. He shares the bishop’s power
and in the bishop’s absence he acts for the
bishop and with his authority.

Q. 990. Who is an Abbot?
A. An Abbot is one who exercises over a re-

ligious community of men authority similar in
many things to that exercised by a bishop over
his diocese. He has also certain privileges
usually granted to bishops.

Q. 991. What is the pallium?
A. The pallium is a white woolen vestment

worn by the Pope and sent by him to patri-
archs, primates and archbishops. It is the
symbol of the fullness of pastoral power, and
reminds the wearer of the Good Shepherd,
whose example he must follow.

Q. .992. What is necessary to receive Holy
Orders worthily?

A. To receive Holy Orders worthily it is



2l6

necessary to be in the state of grace, to have
the necessary knowledge and a divine call to
this sacred office.

Q. 993- What name is given to this divine
call and how can we discover this call?

A. This divine call is named a vocation to
the priestly or religious life. We can discover
it in our constant inclination to such a life
from the pure and holy motive of serving God
better in it, together with our fitness for it, or,
at least, our ability to prepare for it, also in
our true piety and mastery over our sinful pas-
sions and unlawful desires.

Q. 994. How should we finally determine
our vocation?

A. We should finally determine our voca-
tion

: (1) By leading a holy life that we may be
more worthy of it; (2) By praying to the Holy
Ghost for light on the subject; (3) By seeking
the advice of holy and prudent persons and
above all of our confessor.

Q. 995. What should parents and guardians
bear in mind 'with regard to their children’s
vocations?

A. Parents and guardians should bear in
mind with regard to their children’s vocations:
(i)That it is their duty to aid their children
to discover their vocation

; (2) That it is sinful
for them to resist the Will of God by endeav-
oring to turn their children from their true
vocation or to prevent them from following
it by placing obstacles in their way, and, worst
of all, to urge them to enter a state of life to
which they have not been divinely called

; (3)
That in giving their advice they should be



217

guided only by the future good and happiness
of their children and not by any selfish or
worldly motive which may lead to the loss of
souls.

Q. 996. How should Christians look upon
the priests of the Church?

A. Christians should look upon the priests
of the Church as the messengers of God and
the dispensers of His mysteries.

Q. 997. How do we know that the priests
of the Church are the messengers of God?

A. We know that the priests of the Church
are the messengers of God, because Christ said
to His apostles, and through them to their
successors : “As the Father hath sent Me, I also*
send you”

;
that is to say, to preach the true

religion, to administer the Sacraments, to offer
Sacrifice, and to do all manner of good for the
salvation of souls.

Q. 998. When did the priests of the Church
receive this threefold power to preach, to for-
give sins and to consecrate bread and wine?

A. The priests of the Church received this
three-fold power to preach, to forgive sins and
to consecrate bread and wine, when Christ said
to them, through the apostles : “Go teach all
nations”

;
“Whose sins you shall forgive they

are forgiven,” and “Do this for a commemo-
ration of Me.”

Q. 999. Why should we show great respect
to the priests and bishops of the Church?

A. We should show great respect to the
priests and bishops of the Church: (1) Be-
cause they are the representatives of Christ

upon earth, and (2) Because they administer



218

the Sacraments without which we cannot be
saved. Therefore, we should be most careful
in what we do, say or think concerning God’s
ministers. To show our respect in proportion
to their dignity, we address the priest as Rev-
erend, the bishop as Right Reverend, the arch-
bishop as Most Reverend, and the Pope as
Holy Father.

Q. 1000. Should we do more than merely re-
spect the ministers of God?

A. We should do more than merely respect
the ministers of God. We should earnestly
and frequently pray for them, that they may
be enabled to perform the difficult and impor-
tant duties of their holy state in a manner
pleasing to God.

Q. iooi. Who. can confer the Sacrament of
Holy Orders?

A. Bishops can confer the Sacrament of
Holy Orders.

Q. 1002. How do we know that there is a
true priesthood in the Church?

A. We know that there is a true priesthood
in the Church: (i) Because in the Jewish re-
ligion, which was only a figure of the Christian
religion, there was a true priesthood estab-
lished by God; (2) Because Christ conferred
on His apostles and not on all the faithful the
power to offer Sacrifice, distribute the Holy
Eucharist and forgive sins.

Q. 1003. But is there need of a special Sac-
rament of Holy Orders to confer these pow-
ers?

A. There is need of a special Sacrament of
Holy Orders to confer these powers: (1) Be-



2ig

cause the priesthood which is to continue the
work of the apostles must be visible in the
Church, and it must therefore be conferred by
some visible ceremony or outward sign

; (2)
because this outward sign called Holy Orders
gives not only power but grace and was insti-
tuted by Christ, Holy Orders must be a Sacra-
ment.

Q. 1004. Can bishops, priests and other
ministers of the Church always exercise the
power they have received in Holy Orders?

A. Bishops, priests _and other ministers of
the Church cannot exercise the power thev
have received in Holy Orders unless author-
ized and sent to do so by their lawful superiors.
The power can never be taken from them, but
the right to use it may be withdrawn for causes
laid down in the laws of the Church, or for
reasons that seem good to those in authority
over them. Any use of sacred power with-
out authority is sinful, and all who take part
in such ceremonies are guilty of sin.

LESSON TWENTY-SIXTH.
ON MATRIMONY.

Q. 1005. What is the Sacrament of Matri-
mony?

A. The Sacrament of Matrimony is the Sac-
rament which unites a Christian man and
woman in lawful marriage.

Q. 1006. When are persons lawfully mar-
ried?

A. Persons are lawfully married when they
complv with all the laws of God and of the



220

Church relating to marriage. To marry un-
lawfully is a mortal sin, and it deprives the
souls of the grace of the Sacrament.

Q. 1007. When was marriage first insti-
tuted?

A. Marriage was first instituted in the Gar-
den of Eden, when God created Adam and Eve
and made them husband and wife, but it was
not then a Sacrapient, for their union did not
confer any special grace.

Q. 1008. When was the contract of mar-
riage raised to the dignity of a Sacrament?

A. The exact time at which the contract of
marriage was raised to the dignity of a Sacra-
ment is not known, but the fact that it was
thus raised is certain from passages in the New
Testament and from the constant teaching of
the Church ever since the time of the apostles.
Our Lord did not merely add grace to the con-
tract, but He made the very contract a Sacra-
ment, so that Christians cannot make this con-
tract without receiving the Sacrament.

Q. 1009. What is the outward sign in the
Sacrament of Matrimony, and in what does the
whole essence of the marriage contract con-
sist?

A. The outward sign in the Sacrament of
matrimony is the mutual consent of the per-
sons, expressed by words or signs in accord-
ance with the laws of the Church. The whole
essence of the marriage contract consists in
the surrender by the persons of their bodies
to each other and in declaring by word or sign
that they make this surrender and take each
other for husband and wife now and for life.



221

Q. 1010. What are the chief ends of the Sac-
rament of Matrimony?

A. The chief ends of the Sacrament of matri-
mony are: (i) To enable the husband and wife
to aid each other in securing the salvation of
their souls; (2) To propagate or keep up the
existence of the human race by bringing chil-
dren into the world to serve God; (3) To pre-
vent sins against the holy virtue of purity by
faithfully obeying the laws of the marriage
state.

Q. 1 01 1. Can a Christian man and woman be
united in lawful marriage in any other way
than by the Sacrament of Matrimony?

A. A Christian man and woman cannot be
united in lawful marriage in any other way
than by the Sacrament of Matrimony, because
Christ raised marriage to the dignity of a sac-
rament.

Q. 1012. Were, then, all marriages before
the coming of Christ unlawful and invalid?

A. All marriages before the coming of Christ
were not Unlawful and invalid. They were
both lawful and valid when the persons con-
tracting them followed the dictates of their
conscience and the laws of God as they knew
them

;
but such marriages were only contracts.

Through their evil inclinations many forgot
or neglected the true character of marriage
till Our Lord restored it to its former unity
and purity.

Q. ioi3.What do we mean by impediments
to marriage?

A. By impediments to marriage we mean
certain restrictions, imposed by the law of



222

God or of the Church, that render the mar-
riage invalid or unlawful when they are vio-
lated in entering into it. These restrictions re-
gard age, health, relationship, intention, re-
ligion and other matters affecting the good of
the Sacrament.

Q. 1014. Can the Church dispense from or
remove these impediments to marriage?

A. The Church can dispense from or remove
the impediments to marriage that arise from
its own laws

;
but it cannot dispense from im-

pediments that arise from the laws of God and
nature. Every lawmaker can change or ex-
cuse from the laws made by himself or his
equals, but he cannot, of his own authority,
change or excuse from laws made by a higher
power.

Q. 1015. What is required that the Church
may grant, when it is able, dispensations from
the impediments to marriage or from other
laws?

A. That the Church may grant dispensa-
tions from the impediments to marriage or
from other laws, there must be a good and
urgent reason for granting such dispensations.
The Church does not grant dispensations with-
out cause and merely to satisfy the wishes of
those who ask for them.

Q. 1016. Why does the Church sometimes
require the persons to whom dispensations
are granted to pay a tax or fee for the privi-
lege ?

A. The Church sometimes requires, the per-
sons to whom dispensations are granted to pay



223

a tax or fee for the privilege: (i) That persons
on account of this t&x may be restrained from
asking for dispensations and may comply with
the general laws

; (2) That the Church may
not have to bear the expense of supporting an
office for granting privileges to a few.

Q. 1017. What should persons who are
about to get married do?

A. Persons who are about to get married
should give their pastor timely notice of their
intention, make knowir-to him privately what-
ever they suspect might be an impediment to
the marriage, and make sure of all arrange-
ments before inviting their friends.

Q. 1018. What timely notice of marriage
should be given to the priest, and why?

A. At least three weeks’ notice of marriage
should be given to the priest, because, accord-
ing to the laws of the Church, the names of
the persons about to get married must be an-
nounced and their intended marriage pub-
lished at the principal Mass in their parish
for three successive Sundays.

Q. 1019. Why are the banns of matrimony
published in the Church?

A. The banns of matrimony are published
in the Church that any person who might
know of any impediment to the marriage may
have an opportunity to declare it privately to
the priest before the marriage takes place and
thus prevent an invalid or unlawful marriage.
Persons who know of such impediments and
fail to declare them in due time are guilty of
sin.



224

Q. 1020. What things in particular should
persons arranging for their marriage make
known to the priest?

A. Persons arranging for their marriage
should make known to the priest whether both
are Christians and Catholics

;
whether either

has been solemnly engaged to another person

;

whether they have ever made any vow to God
with regard to chastity or the like

;
whether

they are related and in what degree
;
whether

either was ever married to any member of the
other's family and whether either was ever
godparent in baptism for the other.

Q. 1021. What else must they make known?
A. They must also make known whether

either was married before and what proof can
be given of the death of the former husband or
wife

;
whether they really intend to get mar-

ried, and do so of their own will
;
whether they

are of lawful age ; whether they are sound in
body or suffering from any deformity that
might prevent their marriage, and lastly,
whether they live in the parish in which they
ask to be married, and if so, how long they
have lived in it.

Q. 1022. What is particularly necessary that
persons may do their duty in the marriage
state?

A. That persons may do their duty in the
marriage state, it is particularly necessary that
they should be well instructed, before entering
it, in the truths and duties of their religion

;

for how will they teach their children these
things if they are ignorant of them themselves ?



225

Q. 1023. Can the bond of Christian marriage
be dissolved by any human power?

A. The bond of Christian marriage cannot
be dissolved by any human power.

Q. 1024. Does not a divorce granted by
courts of justice break the bond of marriage?

A. Divorce granted by courts of justice or
by any human power does not break the bond
of marriage, and one who makes use of such a
divorce to marry again while the former hus-
band or wife lives commits a sacrilege and
lives in the sin of adultery. A civil divorce
may give a sufficient reason for the persons to
live apart and it may determine their rights
with regard to support, the control of the chil-
dren and other temporal things, but it has no
effect whatever upon the bond and spiritual
nature of the Sacrament.

Q. 1025. Does not the Church sometimes al-
low husband and wife to separate and live
apart?

A. The Church sometimes, for very good
reasons, does allow husband and wife to sepa-
rate and live apart; but that is not dissolving
the bond of marriage, or divorce as it is called,
for though separated they are still husband
and wife, and neither can marry again till the
other dies.

Q. 1026. Has not the Church sometimes al-
lowed Catholics once married to separate and
marry again ?

A. The Church has never allowed Catholics
once really married to separate and marry
again, but it has sometimes declared persons



220

apparently married free to marry again, be-
cause their first marriage was null

;
that is, no

marriage on account of some impediment not
discovered till after the ceremony.

Q. 1027. What evils follow divorce so com-
monly claimed by those outside the true
Church and granted by civil authority?

A. The evils that follow divorce so com-
monly claimed by those outside the true
Church and granted by civil authority are very
many; but chiefly (1) A disregard for the
sacred character of the Sacrament and for the
spiritual welfare of the children

; (2) The loss
of the true idea of home and family followed
by bad morals and sinful living.

Q. 1028. Which are the effects of the Sacra-
ment of Matrimony?

A. The effects of the Sacrament of Matri-
mony are 1st, To sanctify the love of husband
and wife

;
2nd, To give them grace to bear with

each other’s weaknesses; 3d, To enable them
to bring up their children in the fear and love
of God.

Q. 1029. What do we mean by bearing with
each other’s weaknesses?
A. By bearing with each other’s weaknesses

we mean that the husband and wife must be
patient with each other’s faults, bad habits or
dispositions, pardon them easily, and aid each
other in overcoming them.

Q. 1030. How are parents specially fitted to
bring up their children in the fear and love of
God?

A. Parents are specially fitted to bring up



227

their children in the fear and love of God (i)
By the special grace they receive to advise
and direct their children and to warn them
against evil

; (2) By the experience they have
acquired in passing through life from child-
hood to the position of parents. Children
should, therefore, conscientiously seek and ac-
cept the direction of good parents.

Q. 1031. To receive the Sacrament of Mat-
rimony worthily is it necessary to be in the
state of grace?

A. To receive the Sacrament of Matrimony
worthily it is necessary to be in the state of
grace, and it is necessary also to comply with
the laws of the Church.

Q. 1032. With what laws of the Church are
we bound to comply in receiving the Sacra-
ment of Matrimony?

A. In receiving the Sacrament of matrimony
we are bound to comply with whatevei laws
of the Church concern Matrimony ; such as
laws forbidding solemn marriage in Lent and
Advent; or marriage with relatives or with
persons of a different religion, and in general
all laws that refer to any impediment to mar-
riage.

Q. 1033. In how many ways may persons be
related?

A. Persons may be related in four ways.
When they are related by blood their relation-
ship is called consanguinity; when they are
related by marriage it is called affinity; when
they are related by being god-parents in Bap-

tism or Confirmation, it is called spiritual af-



228

finity; when they are related by adoption, it
is called legal affinity.

Q. 1034. Who has the right to make laws
concerning the Sacrament of marriage?

A. The Church alone has the right to make
laws concerning the Sacrament of marriage,
though the state also has the right to make
laws concerning the civil effects of the mar-
riage contract.

Q. 1035. What do we mean by laws con-
cerning the civil effects of the marriage con-
tract?

A. By laws concerning the civil effects of
the marriage contract we mean laws with re-
gard to the property or debts of the husband
and wife, the inheritance of their children, or
whatever pertains to their temporal affairs.
All persons are bound to obey the laws of their
country when these laws are not opposed to
the laws of God.

Q. 1036. Does the Church forbid the mar-
riage of Catholics with persons who have a
different religion or no religion at all?

A. The Church does forbid the marriage of
Catholics with persons who have a different re-
ligion or no religion at all.

Q. 1037. Why does the Church forbid the
marriage of Catholics with persons who have a
different religion or no religion at all?

A. The Church forbids the marriage of
Catholics with persons who have a different
religion, or no religion at all, because such
marriages generally lead to indifference, loss
of faith, and to the neglect of the religious ed-
ucation of the children.



229

Q. 1038. What are the marriages of Catho-
lics with persons of a different religion called,
and when does the Church permit them by
dispensation?

A. The marriages of Catholics with persons
of a different religion are called mixed mar-
riages. The Church permits them by dispen-
sation only under certain conditions and for
urgent reasons

;
chiefly to prevent a greater

evil.

Q. 1039, What ar^ the conditions upon
which the Church will permit a Catholic to
marry one who is not a Catholic?

A. The conditions, upon which the Church
will permit a Catholic to marry one who is not
a Catholic are: (1) That the Catholic be al-
lowed the free exercise of his or her religion :

(2) that the Catholic shall try by teaching and
good example to lead the one who is not a
Catholic to embrace the true faith

; (3) that all

the children born of the marriage shall be
brought up in the Catholic religion. The mar-
riage ceremony must not be repeated before
a heretical minister. Without these prom-
ises, the Church will not consent to a mixed
marriage, and if the Church does not consent
the marriage is unlawful.

Q. 1040. What penalty does the Church im-
pose on Catholics who marry before a Prot-
estant minister?

A. Catholics who marry before a Protestant
minister incur excommunication

;
that is, a

censure of the Church or spiritual penalty
which prevents them from receiving the Sac-
rament. of Penance till the priest who hears



230

their confession gets special faculties or per-
mission from the bishop

;
because by such a

marriage they make profession of a false re-
ligion in acknowledging as a priest one who
has neither sacred power nor authority.

Q. 1041. How does the Church show its dis-
pleasure at mixed marriages?

A. The Church shows its displeasure at
mixed marriages fiy the coldness with which
it sanctions them, prohibiting all religious
ceremony at them by forbidding the priest to
use any sacred vestments, holy water or bless-
ing of the ring at such marriages

;
by pro-

hibiting them also from taking place in the
Church or even in the sacristy. On the other
hand, the Church shows its joy and approval
at a true Catholic marriage by the Nuptial
Mass and solemn ceremonies.

Q. 1042. Why should Catholics avoid mixed
marriages ?

A. Catholics should avoid mixed marriages

(1) Because they are displeasing to the Church
and cannot bring with them the full measure
of God's grace and blessing; (2) because the
children should have the good example of both
parents in the practice of their religion; (3)
because such marriages give rise to frequent
disputes on religious questions between hus-
band and wife and between their relatives

; (4)
because the one not a Catholic, disregarding
the sacred character of the Sacrament, may
claim a divorce and marry again, leaving the
Catholic married and abandoned.

Q. 1043. Does the Church seek to make con-
verts by its laws concerning mixed marriages?



231

A. The Church does not seek to make con-
verts by its laws concerning mixed marriages,
but seeks only to keep its children from losing
their faith and becoming perverts by constant
company with persons not Catholics. The
Church does not wish persons to become Cath-
olics merely for the sake of marrying Cath-
olics. Such conversions are, as a rule, not sin-
cere, do no good, but rather make such con-
verts hypocrites and guilty of greater sins,
especially sins of sacrilege.

Q. 1044. Why do many marriages prove un-
happy?

A. Many marriages prove unhappy because
they are entered into hastily and without
worthy motives.

Q. 1045. When are marriages entered into
hastily?

A. Marriages are entered into hastily when
persons do not sufficiently consider and inves-
tigate the character, habits and dispositions
of the one they intend to marry. It is wise
to look for lasting qualities and solid virtues
in a life-long companion and not to be carried
away with characteristics that please only for
a time.

Q. 1046. When are motives for marriage
worthy?

A. Motives for marriage are worthy when
persons enter it for the sake of doing God’s
will and fulfilling the end for which He insti-
tuted the Sacrament. Whatever is opposed to
the true object of the Sacrament and the sanc-
tification of the husband and wife must be an
unworthy motive.



232

Q. 1047. How should Christians prepare for
a holy and happy marriage?

A. Christians should prepare for a holy and
happy marriage by receiving the Sacraments
of Penance and Holy Eucharist; by begging
God to grant them a pure intention and to di-
rect their choice; and by seeking the advice
of their parents and the blessing of their pas-
tors.

Q. 1048. How may parents be guilty of great
injustice to their children in case of marriage!

A. Parents may be guilty of great injustice
to their children in case of marriage by seek-
ing the gratification of their own aims and de-
sires, rather than the good of their children,
and thus for selfish and unreasonable motives
forcing their children to marry persons they
dislike or preventing them from marrying the
persons chosen by the dictates of their con-
science, or compelling them to marry when
they have no vocation for such a life or no
true knowledge of its obligations.

Q. 1049. May persons receive the Sacrament
of Matrimony more than once?

A. Persons may receive the Sacrament of
Matrimony more than once, provided they are
certain of the death of the former husband or
wife and comply with the laws of the Church.

Q. 1050. Where and at what time of the day
should Catholics be married?

A. Catholics should be married before the
altar in the Church. They should be mar-
ried in the morning, and with a Nuptial Mass
if possible.



233

Q. 1051. What must never be forgotten by
those who attend a marriage ceremony in th<i
Church?

A. They who attend a marriage ceremony
in the Church must never forget the presence
of the Blessed Sacrament, and that all laugh-
ing, talking, or irreverence is forbidden then
as at other times. Women must never enter
into the presence of the Blessed Sacrament
with uncovered heads, and their dress must be
in keeping with the strict modesty that Our
Lord’s presence demands, no matter what
worldly vanity or social manners may require.

LESSON TWENTY-SEVENTH.
ON THE SACRAMENTALS.

Q. 1052. What is a sacramental?
A. A sacramental is anything set apart or

blessed by the Church to excite good thoughts
and to increase devotion, and through these
movements of the heart to remit venial sin.

Q. 1053. How do the Sacramentals excite
good thoughts and increase devotion?

A. The Sacramentals excite good thoughts
by recalling to our minds some special reason
for doing good and avoiding evil

;
especially

by reminding us of some holy person, event or
thing through which blessings have come to
us. They increase devotion by fixing our
minds on particular virtues and by helping us
to understand and desire them.

Q. 1054. Do the Sacramentals of themselves
remit venial sins?



234

A. The Sacramentals of themselves do not
remit venial sins, but they move us to truer
devotion, to greater love for God and greater
sorrow for our sins, and this devotion, love
and sorrow bring us grace, and the grace re-
mits venial sins.

Q. 1055. Why does the Church use Sacra-
mentals?

A. The Church uses Sacramentals to teach
the faithful of every class the truths of re-
ligion, which they may learn as well by their
sight as by their hearing; for God wishes us
to learn His laws by every possible means, by
every power of soul and body.

Q. 1056. Show by an example how Sacra-
mentals aid the ignorant in learning the truths
of faith.

A. Sacramentals aid the ignorant in learn-
ing the truths of faith as children learn from
pictures before they are able to read. Thus
one who cannot read the account of Our
Lord’s passion may learn it from the Stations
of the Cross, and one who kneels before a
crucifix and looks on the bleeding head,
pierced hands and wounded side, is better able
to understand Christ’s sufferings than one
without a crucifix before him.

Q. 1057. What are the Stations or Way of
the Cross?

A. The Stations or Way of the Cross is a
devotion instituted by the Church to aid us in
meditating on Christ’s passion and death.
Fourten crosses or stations, each with a pic-
ture of some scene in the passion, are ar-
ranged at distances apart. By passing from



235

one station to another and praying before each
while we meditate upon the scene it repre-
sents, we make the Way of the Cross in mem-
ory of Christ's painful journey during His pas-
sion, and we gain the indulgence granted for
this pious exercise.

Q. 1058. Are prayers and ceremonies of the
Church also Sacramentals?

A. Prayers and ceremonies of the Church
are also Sacramentals because they excite
good thoughts and increase devotion. What-
ever the Church dedicates to a pious use or
devotes to the worship of God may be called
a Sacramental.

Q. 1059. On what ground does the Church
make use of ceremonies?

A. The Church makes use of ceremonies
(1) After the example of the Old Law, in
which God described and commanded cere-
monies

; (2) after the example of Our Lord,
who rubbed clay on the eyes of the blind to
whom He wished to restore sight, though He
might have performed the miracle without any
external act

; (
3
)

on the authority of the
Church itself, to whom Christ gave power to
do whatever was necessary for the instruction
of all men; (4) to add solemnity to religious
acts.

Q. 1060. How may persons sin in using
Sacramentals?

A. Persons may sin in using Sacramentals
by using them in a way or for a purpose pro-
hibited by the Church; also by believing that
the use of Sacramentals will save us in spite

of our sinful lives. We must remember that



236

Sacramentals can aid us only through the
blessing the Church gives them and through
the good dispositions they excite in us. They
have, therefore, no power in themselves, and
to put too much confidence in their use leads
to superstition.

Q. 1061. What is the difference between
the Sacraments and the sacramentals?

A. The difference between the Sacraments
and the sacramentals is: ist. The Sacraments
were instituted by Jesus Christ and the sacra-
mentals were instituted by the Church

;
2d.

The Sacraments give grace of themselves
when we place no obstacle in the way; the
sacramentals excite in us pious dispositions,
by means of which we may obtain grace.

Q. 1062. May the Church increase or dimin-
ish the number of Sacraments and Sacramen-
tals?

A. The Church can never increase nor di-
minish the number of Sacraments, for as
Christ Himself instituted them, He alone has
power to change their number

;
but the Church

may increase or diminish the number of the
Sacramentals as the devotion of its people or

the circumstances of the time and place re-
quire, for since the Church instituted them
they must depend entirely upon its laws.

Q. 1063. Which is the chief sacramental
used in the Church?

A. The chief sacramental used in the Church
is the sign of the cross.

Q. 1064. How do we make the sign of the
cross?



237

A. We make the sign of the cross by put-
ting the right hand to the forehead, then on
the breast, and then to the left and right shoul-
ders, saying, “In the name of the Father, and
of the Son, and of the Holy Ghost, Amen.”

Q. 1065. What is a common fault with many
in blessing themselves?

A. A common fault with many in blessing
themselves is to make a hurried motion with
the hand which is in no way a sign of the
cross. They perform this act of devotion with-
out thought or intention, forgetting that the
Church grants an indulgence to all who bless
themselves properly while they have sorrow
for their sins.

Q. 1066. Why do we make the sign of the
cross?

A. We make the sign of the cross to show
that we are Christians and to profess our be-
lief in the chief mysteries of our religion.

Q. 1067. How is the sign of the cross a pro-
fession of faith in the chief mysteries of our
religion ?

A. The sign of the cross is a profession of
faith in the chief mysteries of our religion be-
cause it expresses the mysteries of the Unity
and Trinity of God and of the Incarnation and
death of our Lord.

Q. 1068. How does the sign of the cross ex-
press the mystery of the Unity and Trinity of
God?

A. The words, “In the name,” express the
Unity of God; the words that follow, “of the
Father, and of the Son, and of the Holy
Ghost/’ express the mystery of the Trinity.



238

Q. 1069. How does the sign of the cross ex-
press the mystery of the Incarnation and death
of our Lord?
A. The sign of the cross expresses the mys-

tery of the Incarnation by reminding us that
the Son of God, having become man, suffered
death on the cross.

Q. 1070. What other sacramental is in very
frequent use?

A. Another sacramental in very frequent use
is holy water.

Q. 1071. What is holy water?
A. Holy water is water blessed by the priest

with solemn prayer to beg God’s blessing on
those who use it, and protection from the pow-
ers of darkness.

Q. 1072. How does the water blessed on
Holy Saturday, or Easter Water,' as it is
called, differ from the holy water blessed at
other times?

A. The water blessed on Holy Saturday, or
Easter water, as it is called, differs from the
holy water blessed at other times in this, that
the Easter water is blessed with greater sol-
emnity, the paschal candle, which represents
Our Lord risen from the dead, having been
dipped into it with a special prayer.

Q. 1073. Is water ever blessed in honor of
certain saints?

A. Water is sometimes blessed in honor of
certain saints and for special purposes. The
form of prayer to be used in such blessings is
found in the Roman Ritual—the book con-
taining the prayers and ceremonies for the ad-



239

ministration of the Sacraments and of bless-
ings authorized by the Church.

Q. 1074. Are there other sacramentals be-
sides the sign of the cross and holy water?

A. Beside the sign of the cross and holy
water there are many other sacramentals, such
as blessed candles, ashes, palms, crucifixes,
images of the Blessed Virgin and of the saints,
rosaries, and scapulars.

Q. 1075. When are candles blessed in the
Church and why are they used?
A. Candles are blessed in the Church on the

feast of the Purification of the Blessed Virgin
—February 2d.‘ They are used chiefly to
illuminate and ornament our altars, as a mark
of reverence for the presence of Our Lord and
of joy at His coming.

Q. 1076. What praiseworthy custom is now
in use in many places?

A. A praiseworthy custom now in use in
many places is the offering by the faithful on
the feast, of the Purification of candles for the
use of the altar during the year. It is pleas-
ing to think we have candles burning in our
name on the altar of God, and if the Jewish
people yearly made offerings to their temple,
faithful Christians should not neglect their
altars and churches where God Himself dwells.

Q. 1077. When are ashes blessed in the
Church and why are they used?
A. Ashes are blessed in the Church on Ash

Wednesday. They are used to keep us in
mind of our humble origin, and of how the
body of Adam, our forefather, was formed out



240

of the siime or clay of the earth
;
also to re-

mind us of death, when our bodies will return
to dust, and of the necessity of doing penance
for our sins. These ashes are obtained by
burning the blessed palms of the previous
year.

Q. 1078. When are palms blessed and of
what do they remind us?

A. Palms are blessed on Palm Sunday.
They remind us of Our Lord's triumphal en-
try into Jerusalem, when the people, wishing
to honor Him and make Him king, strewed
palm branches and even their own garments
in His path, singing: Hosanna to the Son of
David.

Q. 1079. What is the difference between a
cross and a crucifix?

A. A cross has no figure on it and a crucifix
has a figure of Our Lord. The word crucifix
means fixed or nailed to the cross.

Q. 1080. What is the rosary?
A. The Rosary is a form of prayer in which

we say a certain number of Our Fathers and
Hail Marys, meditating or thinking for a short
time before each decade

;
that is, before each

Our Father and ten Hail Marys, on some par-
ticular event in the life of Our Lord. These
events are called mysteries of the Rosary.
The string of beads on which these prayers
are said is also called a Rosary. The ordinary
beads are of five decades, or one-third of the
whole Rosary.

Q. 1081. Who taught the use of the Rosary
in its present form?

A. St. Dominic taught the use of the Ro-



241

sary in its present form. By it he instructed
his hearers in the chief truths of our holy re-
ligion and converted many to the true faith.

Q. 1082. How do we say the Rosary, or
beads?

A. To say the Rosary or beads we bless
ourselves with the cross, then say the
Apostles’ Creed and the Our Father on the
first large bead, then the Hail Mary on each
of the three small beads, and then Glory be to
the Father, &c. Then we mention or think
of the first mystery ^ve wish to honor, and
say an Our Father on the large bead and a
Hail Mary on each small bead of the ten that
follow. At the end of every decade, or ten
Hail Marys, we say “Glory be to the Father;”
&c. Then we mention the next mystery and
do as before, and so on to the end.

Q. 1083. How many mysteries of the Rosary
are there?

A. There are fifteen mysteries of the Ro-
sary arranged in the order in which these
events occurred in the life of Our Lord, and
divided into five joyful, five sorrowful, and
five glorious mysteries.

Q. 1084. Say the five joyful mysteries of the
Rosary.

A. The five joyful mysteries of the Rosary
are: (1) The Annunciation—the Angel Ga-
briel telling the Blessed Virgin that she is to

be the Mother of God; (2) the Visitation

—

the Blessed Virgin goes to visit her cousin,

St. Elizabeth, the mother of St. John the Bap-
tist; (3) the Nativity, or birth, of Our Lord;

(4) the Presentation of the Child Jesus in the



24

2

temple—His parents offered Him to God
; (5)

the finding of the Child Jesus in the temple

—

His parents had lost Him in Jerusalem for
three days.

Q. 1085. Say the five sorrowful mysteries of
the Rosary.

A. The five sorrowful mysteries of the Ro-
sary are: (1) The Agony in the Garden—Our
Lord was in dreadful anguish and bathed in a
bloody sweat

; (2) the Scourging at the Pillar
—Christ was stripped of His garments and
lashed in a cruel manner

; (3) the Crowning
with Thorns—Pie was mocked as a king by
heartless men

; (4) the Carriage of the Cross

—

from the place He was condemned to Calvary,
the place of Crucifixion

; (5) the Crucifixion

—

He was nailed to the cross amid the jeers and
blasphemies of His enemies.

Q. 1086. Say the five glorious mysteries of
the Rosary.

A. The five glorious mysteries of the Ro-
sary are: (1) The Resurrection of Our Lord:
(2) the Ascension of Our Lord; (3) the Com-
ing of the Holy Ghost upon the Apostles

; (4)
the Assumption of the Blessed Virgin—after
death she was taken body and soul into
heaven

; (5) the Coronation of the Blessed
Virgin—on entering heaven she was made
queen of all the Angels and Saints and placed
in dignity next to her Divine Son, Our Blessed
Lord.

Q. 1087. On what days, according to the
pious custom of the faithful, are the different
mysteries of the Rosarv usually said?

A. According to the pious custom of the



243

faithful, the different mysteries of the Rosary
are usually said on the following* days, name-
ly; the joyful on Mondays and Thursdays, the
sorrowful on Tuesdays and Fridays, and the
glorious on Sundays, Wednesdays and Satur-
days.

Q. 1088. What do the letters I. N. R. I. over
the crucifix mean?

A. The letters I. N. R. I. over the crucifix
are the first letters of four Latin words that
mean Jesus of Nazareth, King of the Jews.
Our Lord did say He was king of the Jews,
but He also said that He was not their tempo-
ral or earthly king, but their spiritual and
heavenly king.

Q. 1089. To what may we attribute the de-
sire of the Jews to put Christ to death?

A. We may attribute the desire of the Jews
to put Christ to death to the jealously, hatred
and ill-will of their priests and the Pharisees,
whose faults He rebuked and whose hypoc-
risy He exposed. By their slanders and lies
they induced the people to follow them in de-
manding Our Lord's crucifixion.

Q. 1090. With whom did the Blessed Virgin
live after the death of Our Lord?

A. After the death of Our Lord the Blessed
Virgin lived for about eleven years with the
Apostle St. John the Evangelist, called also
the Beloved Disciple. He wrote one of the
four Gospels, three Epistles, and the Apoca-
lypse, or Book of Revelations—the last book
of the Bible. He lived to the age of a hun-
dred years or more and died last of all the
apostles.



244

Q. 1091. What do we mean by the Assump-
tion of the Blessed Virgin, and why do we
believe in it?

A. By the Assumption of the Blessed Vir-
gin we mean that her body was taken up into
heaven after her death. We believe in it: (i)
Because the Church cannot teach error, and
yet from an early age the Church has cele-
brated the Feast of the Assumption

; (2) be-
cause no one ever claimed to have a relic of
our Blessed Mother’s body, and surely the
apostles, who knew and loved her, would have
secured some relic had her body remained
upon earth.

Q. 1092. What do the letters I. H. S. on an
altar or sacred things mean?

A. The letters I. H. S. on an altar or sacred
things mean the name Jesus; for it is in that
way the Holy Name is written in the Greek
language when some of the letters are left out.

Q. 1093. What is the scapular, and why is it
worn?

A. The scapular is a long, broad piece of
woolen cloth forming a part of the religious
dress of monks, priests and sisters of some re-
ligious orders. It is worn over the shoulders
and extends from the shoulders to the feet.
The small scapular made in imitation of it, and
consisting of two small pieces of cloth fas-
tened together by strings, is worn by the
faithful as a promise or proof of their willing-
ness to practise some particular devotion, in-
dicated by the kind of scapular they wear.

Q. 1094. How many kinds of scapulars are
there in use among the faithful?



245

A. Among the faithful there are many
kinds of scapulars in use, such as the brown
scapular or scapular of Mount Carmel, worn
in honor of the Blessed Virgin

;
the red, in

honor of Our Lord’s passion
;
the white, in

honor of the Holy Trinity; the blue, in honor
of the Immaculate Conception

;
and the black,

in honor of the seven dolors of the Blessed
Virgin. When these are joined together and
worn as one they are called the five scapulars.
The brown scapular is best known and entitles
its wearer to the greatest privileges and in-
dulgences.

Q. 1095. What are the seven dolors of the
Blessed Virgin?

A. The seven dolors of the Blessed Virgin
are the chief sorrowful events in the life of
Our Blessed Lady. They are (1) the Circum-
cision of Our Lord—when she saw His blood
shed for the first time

; (2) her flight into
Egypt—to save the life of the Infant Jesus,
when Herod sought to kill Him

; (3) the three

days she lost her Son in Jerusalem; (4) when
she saw Him carrying the cross; (5) when she
saw Him die

; (6) when His dead body was
taken down from the cross

; (7) when it was
laid in the sepulchre or tomb.

Q. 1096. What are seven dolor beads, and
how do we say them?

A. Seven dolar beads are beads constructed
with seven medals, each bearing a representa-
tion of one of the seven dolors, and seven
beads between each medal and the next. At
each medal we meditate on the proper dolor
and then say a Hail Mary on each of the beads
following it.



240

Q. 1097. What is an Agnus Dei?
A. An Agnus Dei is a small piece of bees-

wax stamped with the image of a lamb and
cross. It is solemnly blessed by the Pope
with special prayers for those who carry it
about their person in honor of Our Blessed
Redeemer, whom we call the Lamb of God,
Who taketh away the sins of the world. The
wax is usually covered with silk or some fine
material.

LESSON TWENTY-EIGHTH.
ON PRAYER.

Q. 1098. Is there any other means of obtain-
ing God’s grace than the Sacraments?

A. There is another means of obtaining
God’s grace, and it is prayer.

Q. 1099. What is prayer?
A. Prayer is the lifting up of our minds

and hearts to God, to adore Him, to thank
Him for His benefits, to ask His forgiveness,
and to beg of Him all the graces we need
whether for soul or body.

Q. 1 100. How many kinds of prayer are
there?

A. There are two kinds of prayer: (1) Men-
tal prayer, called meditation, in which we
spend the time thinking of God or of one or
more of the truths He has revealed, that by
these thoughts we may be persuaded to lead
holier lives

; (2) vocal prayer, in which we ex-
press these pious thoughts in words.



247

Q. iioi. Why is mental prayer most useful
to us?

A. Mental prayer is most useful to us be-
cause it compels us, while we are engaged in
it, to keep our attention fixed on God and His
holy laws and to keep our hearts and minds
lifted up to Him.

Q. 1102. How can we make a meditation?
A. We can make a meditation (i) By re-

membering that we are in the presence of
God

; (2) by asking the Holy Ghost to give us
grace to benefit by the meditation

; (3) by
reflecting seriously on some sacred truth re-
garding our salvation

; (4) by drawing some
good resolution from the thoughts we have
had, and (5) by thanking God for the knowd-
edge and grace bestowed on us through the
meditation.

Q. 1103. Where may we find subjects or
points for meditation?

A. We may find the subjects or points for
meditation in the words of the Our Father,
Hail Mary or Apostles’ Creed; also in the
questions and answers of our Catechism, in
the Holy Bible, and in books of meditation.

Q. 1104. Is prayer necessary to salvation?
A. Prayer is necessary to salvation, and

without it no one having the use of reason can
be saved.

Q. 1105. At what particular times should we
pray?

A. We should pray particularly on Sundays
and holy days, every morning and night, in all
dangers, temptations, and afflictions.



248

Q. 1106. How should we pray?
A. We should pray: ist. With attention;

2d. With a sense of our own helplessness and
dependence upon God; 3d. With a great de-
sire for the graces we beg of God; 4th. With
trust in God’s goodness; 5th. With perseve-
rance.

Q. 1107. What should our attention at pray-
er be?

A. Our attention at prayer should be three-
fold, namely, Attention to the words, that we
may say them correctly and distinctly; atten-
tion to their meaning, if we understand it, and
attention to God, to whom the words are ad-
dressed.

Q. 1108. What should be the position of the
body when we pray?

A. At prayer the most becoming position of
the body is kneeling upright, but whether we
pray kneeling, standing or sitting, the position
of the body should always be one indicating
reverence, respect and devotion. We may
pray even lying down or walking, for Our
Lord Himself says we should pray at all times.

Q. 1109. What should we do that we may
pray well?

A. That we may pray well we should make
a preparation before prayer (1) By calling to
mind the dignity of God, to whom we are
about to speak, and our own unworthiness to
appear in His presence; (2) by fixing upon
the precise grace or blessing for which we in-
tend to ask

; (3) by remembering God’s power
and willingness to give if we truly need and
earnestly, humbly and confidently ask.



249

Q. mo. Why does God not always grant
our prayers?

A. God does not always grant our prayers
for these and other reasons: (i) Because we
may not pray in the proper manner

; (2) that

we may learn our dependence on Him, prove
our confidence in Him, and merit rewards by
our patience and perseverance in prayer. Pru-
dent persons do not grant every request

;
why

then, should God do so?

Q. mi. What assurance have we that God
always hears and rewards our prayers, though
He may not grant what we ask?

A. We have the assurance of Our Lord
Himself that God always hears and rewards
our prayers, though He may not grant what
we ask

;
for Christ said : “Ask and it shall be

given you,” and “if you ask the Father any-
thing in My name, He will give it you.”

Q. 1112. Which are the prayers most recom-
mended to us?

A. The prayers most recommended to us
are the Lord’s Prayer, the Hail Mary, the
Apostles’ Creed, the Confiteor, and the Acts
of Faith, Hope, Love, and Contrition.

Q. 1 1 13. Are prayers said with distractions
of any avail?

A. Prayers said with wilful distraction are
of no avail.

Q. 1 1 14. Why are prayers said with wilful
distraction of no avail?

A. Prayers said with wilful distraction are
of no avail because they are mere words, such
as a machine might utter, and since there is no



250

lifting up of the mind or heart with them they
cannot be prayer.

Q. 1 1 15. Do, then, the distractions which we
often have at prayer deprive our prayers of all
merit?

A. The distractions which we often have at
prayer do not deprive our prayers of all merit,
because they are pot wilful when we try to
keep them away, for God rewards our good
intentions and the efforts we make to pray
well.

Q. 1 1 16. What, then, is a distraction?
A. A distraction is any thought that, during

prayer, enters our mind to turn our thoughts
and hearts from God and from the sacred duty
we are performing.

Q. 1 1 17. What are the fruits of prayer?
A. The fruits of prayer are : It strengthens

our faith, nourishes our hope, increases our
love for God, keeps us humble, merits grace
and atones for sin.

Q. 1 1 18. Why should we pray when God
knows our needs?

A. We pray not to remind God or tell Him
of what we need, but to acknowledge that He
is the Supreme Giver, to adore and worship
Him by showing our entire dependence upon
Him for every gift to soul or body.

Q. 1 1 19. What little prayers may we ^ay
even at work?

A. Even at work we may say little aspira-
tions such as “My God, pardon my sins

;

Blessed be the Holy Name of Jesus; Holy
Spirit, enlighten me

;
Holy Mary, pray for

me,” &c.



251

Q. 1120. Did Our Lord Himself pray, and
why?

A. Our Lord Himself very frequently
prayed, often spending the whole night in
prayer. He prayed before every important
action, not that He needed to pray, but to set
us an example of how and when we should
pray.

Q. 1 12 1. Why does the Church conclude
most of its prayers with the words “through
Jesus Christ Our Lord”?

A. The Churh concludes most of its pray-
ers with the words “through Jesus Christ Our
Lord” because it is only through His merits
that we can obtain grace, and because “there
is no other name given to men whereby we
must be saved.”

Q. ii22. Was any special promise made in
favor of the united prayers of two or more
persons?

A. A special promise was made in favor of
the united prayers of two or more persons
when Our Lord said: “Where there are two
or three gathered together in My name, there
am I in the midst of them.” Therefore, the
united prayers of a congregation, sodality or

family, and, above all, the public prayers of
the whole Church, have great influence with
God. We should join in public prayers out of
true devotion, and not from habit, or, worse,
to display our piety.

Q. 1123. What is the most suitable place for
prayer?

A. The most suitable place for prayer is in
the Church—the house of prayer—made holy



252

by special blessings and, above all, by the Real
Presence of Jesus dwelling in the Tabernacle.
Still, Our Lord exhorts us to pray also in se-
cret, for His Father, who seeth in secret, will
repay us.

Q. 1124. For what should we pray?
A. We should pray (1) For ourselves, for

the blessings of soul and body that we may be
devoted servants of God

; (2) for the Church,
for all spiritual and temporal wants, that the
true faith may be everywhere known and pro-
fessed

; (3) for our relatives, friends and bene-
factors, particularly for those we may in any
way have injured

; (4) for all men, for the pro-
tection of the good and conversion of the
wicked, that virtue may flourish and vice dis-
appear; (5) for our spiritual rulers, the Pope,
our bishops, priests and religious communi-
ties, that they may faithfully perform their
sacred duties

; (6) for our country and tempo-
ral rulers, that they may use their power for
the good of their subjects and for the honor
and glory of God.

LESSON TWENTY-NINTH.
ON THE COMMANDMENTS OF GOD.

Q. 1125. Is it enough to belong to God’s
Church in order to be saved?

A. It is not enough to belong to the Church
in order to be saved, but we must also keep
the Commandments of God and of the Church,

Q. 1126. Are not the commandments of the
Church also commandments of God?

A. The commandments of the Church are



253

also commandments of God, for they are made
by His authority and under the guidance of
the Holy Ghost ; nevertheless, the Church can
change or abolish its own commandments,
while it cannot change or abolish the com-
mandments given directly by God Himself.

Q. 1127. Which are the Commandments that
contain the whole law of God?

A. The Commandments which contain the
whole law of God are these two: 1st. Thou
shalt love the Lord thy God with thy whole
heart, with thy whole soul, with thy whole
strength, and with thy whole mind; 2. Thou
shalt love thy neigbor as thyself.

Q. 1128. Why do these two Commandments
of the love of God and of our neighbor contain
the whole law of God?

A. These two Commandments of the love
of God and of our neighbor contain the whole
law of God because all the other Command-
ments are given either to help us to keep these
two, or to direct us how to shun what is op-
posed to them.

Q. 1129. Explain further how the two com-
mandments of the love of God and of our
neighbor contain the teaching of the whole
ten commandments.

A. The two commandments of the love of
God and of our neighbor contain the teaching
of the whole ten commandments because the
first three of the ten commandments refer to
God and oblige us to worship Him alone, re-
spect His name and serve Him as He wills,
and these things we will do if we love Him;
secondly, the last seven of the ten command-



254

merits refer to our neighbor and forbid us to
injure him in body, soul, goods or reputation,
and if we love him we will do him no injury
in any of these, but, on the contrary, aid him
as far as we can.

Q. 1130. Which are the Commandments of
God?
A. The Commandments of God are these

ten

:

1. I am the Lord thy God, who brought
thee out of the land of Egypt, out of the house
of bondage. Thou shaft not have strange gods
before me. Thou shalt not make to thyself a
graven thing, nor the likeness of any thing
that is in heaven above, or in the earth be-
neath, nor of those things that are in the wa-
ters under the earth. Thou shalt not adore
them, nor serve them.

2. Thou shalt not take the name of the Lord
thy God in vain.

3. Remember thou keep holy the Sabbath
day.

4. Honor thy father and thy mother.
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against

thy neighbor.
9. Thou shalt not covet thy neighbor’s wife.
10. Thou shalt not cover thy neighbor’s

goods.

Q. 1131, ‘What does the first commandment
mean by a “graven thing” or “the likeness of
anything” in heaven, in the earth or in the
waters?



255

A. The first commandment means by a
“graven thing” or “the likeness of anything”
in heaven, in the earth or in the waters, the
statue, picture or image of any creature in
heaven or of any animal on land or in water
intended for an idol and to be worshipped as a
god.

Q. ii 32 . Who gave the Ten Command-
ments?

A. God Himself gave the Ten Command-
ments tc Moses on Mgunt Sinai, and Christ
our Lord confirmed them.

Q. 1133. How and when were the Com-
mandments give to Moses?

A. The Commandments, written on two
tables of stone, were given to Moses in the
midst of fire and smoke, thunder and light-
ning, from which God spoke to him on the
mountain, about fifty days after the Israelites
were delivered from the bondage of Egypt
and while they were on their journey through
the desert to the Promised Land.

Q. 1134. What do we mean when we say
Christ confirmed the Commandments?

A. When we say Christ confirmed the Com-
mandments we mean that He strongly ap-
proved them, and gave us by His teaching a
fuller and clearer knowledge of their meaning
and importance.

Q. 1135. Was anyone obliged to keep the
Commandments before they were given to
Moses?

A. All persons, from the beginning of the
world, were obliged to keep the Command-



256

merits, for it was always sinful to blaspheme
God, murder, steal or violate any of the Com-
mandments, though they were not written till
the time of Moses.

Q. 1136. How many kinds of laws had the
Jews before the coming of Our Lord?

A. Before the coming of Qur Lord the Jews
had three kinds of laws: (1) Civil laws, reg-
ulating the affairs of their nation

; (2) ceremo-
nial laws, governing their worship in the tem-
ple

; (3) moral laws, guiding their religious
belief and actions.

Q. 1137. To which of these laws did the Ten
Commandments belong?

A. The Ten Commandments belong to the
moral law, because they are a compendium
or short account of what we must do in order
to save our souls; just as the Apostles’ Creed
is a compendium of what we must believe.

Q. 1138. When did the civil and ceremonial
laws of the Jews cease to exist?

A. The civil laws of the Jews ceased to ex-
ist when the Jewish people, shortly before the
coming of Christ, ceased to be an independent
nation. The ceremonial laws ceased to exist
when the Jewish religion ceased to be the true
religion

;
that is, when Christ established the

Christian religion, of which the Jewish relig-
ion was only a figure or promise.

Q. 1139. Why were not also the moral laws
of the Jews abolished when the Christian re-
ligion was established?

A. The moral laws of the Jews could not be
abolished by the establishment of the Chris-



tian religion because they regard truth and
virtue and have been revealed by God, and
whatever God has revealed as true must be
always true, and whatever He has condemned
as bad in itself must be always bad.

LESSON THIRTIETH.
ON THE FIRST COMMANDMENT.

Q. 1140. What is the first Commandment?
A. The first Commandment is: I am the

Lord thy God: thou shalt not have strange
gods before me.

Q. 1 14 1. What does the commandment mean
by “strange gods”?

A. By strange gods the commandment
means idols or false gods, which the Israelites
frequently worshiped when, through their
sins, they had abandoned the true God.

Q. 1142. How may we, in a sense, worship
strange gods ?

A. We, in a sense, may worship strange
gods by giving up the salvation of our souls
for wealth, honors, society, worldly pleasures,
&c., so that we would offend God, renounce
our faith or give up the practice of our re-
ligion for their sake.

Q. 1143. How does the first Commandment
help us to keep the great Commandment of
the love of God?

A. The first Commandment helps us to keep
the great Commandment of the love of God
because it commands us to adore God alone.



258

Q. 1144. How do we adore God?
A. We adore God by faith, hope, and char-

ity, by prayer and sacrifice.

Q. 1145. By what prayers do we adore God?
A. We adore God by all our prayers, but in

particular by the public prayers of the Church,
and, above all, by the Holy Sacrifice of the
Mass.

Q. 1146. How may the first Commandment
be broken?

A. The first Commandment make be broken
by giving to a creature the honor which be-
longs to God alone; by false worship; and by
attributing to a creature a perfection which
belongs to God alone.

Q. 1147. What is the honor which belongs
to God alone?
A. The honor which belongs to God alone

is a divine honor, in which we offer Him sac-
rifice, incense or prayer, solely for His own
sake and for His own giory. To give such
honor to any creature, however holy, would be
idolatry.

Q. 1148. How do we offer God false wor-
ship?
A. We offer God false worship by rejecting

the religion He has instituted and following
one pleasing to ourselves, with a form of wor-
ship He has never authorized, approved or
sanctioned.

Q. 1149. Why must we serve God in the
form of religion He has instituted and in no
other?

A. We must serve God in the form of re-



259

ligion He has instituted and in no other, be-
cause heaven is not a right, but a promised
reward, a free gift of God, which we must
merit in the manner He directs and pleases.

Q. 1150. When do we attribute to a creature
a perfection which belongs to God alone?

A. We attribute to a creature a perfection
which belongs to God alone when we believe
it possesses knowledge or power independ-
ently of God, so that it may, without His aid.
make known the future ox perform miracles.

Q. 1 1 51. Do those who make use of spells
and charms, or who believe in dreams, in me-
diums, spiritists, fortune-tellers, and the like,
sin against the first Commandment?

A. Those who make use of spells and
charms, or who believe in dreams, in mediums,
spiritists, fortune-tellers, and the like, sin
against the first Commandment, because they
attribute to creatures perfections which be-
long to God alone.

Q. 1152. What are spells and charms?
A. Spells and charms are certain words, bv

the saying of which superstitious persons be-
lieve they can avert evil, bring good fortune
or produce some supernatural or wonderful ef-
fect. They may be also objects or articles
worn about the body for the same purpose.

Q. 1153. Are not Agnus Deis, medals, scap-
ulars, &c., which we wear about our bodies
also charms?

A. Agnus Deis, medals, scapulars, &c„
which we wear about our bodies, are nojt
charms, for we do not expect any help from



26o

these things themselves, but, through the
blessing they have received from the Church,
we expect help from God, the Blessed Mother,
or the Saint in whose honor we wear them.
On the contrary, they who wear charms ex-
pect help from the charms themselves, or from
some evil spirit.

Q. 1154. What must we carefully guard
against in all our devotions and religious
practices?

A. In all our devotions and religious prac-
tices we must carefully guard against expect-
ing God to perform miracles when natural
causes may bring about what we hope for.
God will sometimes miraculously help us, but,
as a rule, only when all natural means have
failed.

Q. 1155. What are dreams and why is it for-
bidden to believe in them?

A. Dreams are the thoughts we have in
sleep, when our will is unable to guide them.
It is forbidden to believe in them, because they
are often ridiculous, unreasonable, or wicked,
and are not governed by either reason or
faith.

Q. 1156. Are bad dreams sinful in them-
selves?

A. Bad dreams are not sinful in themselves,
because we cannot prevent them, but we may
make them sinful (1) By taking pleasure in
them when we awake, and (2) by bad reading
or immodest looks, thoughts, word or actions
before going to sleep

;
for by any of these

things we may make ourselves responsible for
the bad dreams.



Q. 1157. Did not God frequently in the Old
Law make use of dreams as a means of making
known His will?

A. God did frequently in the Old Law make
use of dreams as a means of making known
His Will

;
but on such occasions He always

gave proof that what He made known was not
a mere dream, but rather a revelation or inspi-
ration. He no longer makes use of such
means, for He now makes known His will
through the inspiration of -His Church.

Q. 1158. What are mediums and spiritists?
A. Mediums and spiritists are persons who

pretend to converse with the dead or with
spirits of the other world. They pretend also
to give this power to others, that they may
know what is going on in heaven, purgatory
or hell.

Q. 1159. What other practice is very dang-
gerous to faith and morals?

A. Another practice very dangerous to faith
and morals is the use of mesmerism or hyp-
notism, because it is liable to sinful abuses,
for it deprives a person for a time of the con-
trol of his reason and will and places his body
and mind entirely in the power of another.

Q. 1160. What are fortune tellers?
A. Fortune tellers are imposters who, learn-

ing the past, or guessing at it, pretend to know
also the future and to be able to reveal it to
anyone who pays for the knowledge. They
pretend also to know whatever concerns
things lost or stolen, and the secret thoughts,
actions or intentions of others.



262
, ,

•

Q. 1161. How do we, by believing in spells,
charms, mediums, spiritists and fortune tell-
ers, attribute to creatures the perfections of
God?

A. By believing in spells, charms, mediums,
spiritists and fortune tellers we attribute to
creatures the perfections of God because we
expect these creatures to perform miracles, re-
veal the hidden judgments of God, and make
known His designs for the future with regard
to His creatures, things that only God Him-
self may do.

Q. 1162. Is it sinful to consult mediums,
spiritists, fortune tellers and the like when we
do not believe in them, but through mere cu-
riosity to hear what they may say?

A. It is sinful to consult mediums, spiritists,
fortune tellers and the like even when we do
not believe in them, but through mere curi-
osity, to hear what they may say, (1) Because
it is wrong to expose ourselves to the danger
of sinning even though we do not sin

; (2) be-

cause we may give scandal to others who are
not certain that we go through mere curiosity

;

(3) because by our pretended belief we en-
courage these impostors to continue their

wicked practices.

Q. 1163. Are sins against faith, hope, and
charity also sins against the first Command-
ment?

A. Sins against faith, hope and charity are
also sins against the first Commandment.

Q. 1164. How does a person sin against
iaith?

A. A person sins against faith: 1st, Bv not



263

trying to know what God has taught; 2d, by
refusing to believe all that God has taught

;
3d,

by neglecting to profess his belief in what God
has taught.

Q. 1165. How do we fail to try to know
what God has taught?

A. We fail to try to know what God has
taught by neglecting to learn the Christian
doctrine.

Q. 1166. What means have we of learning
the Christian doctrine? ip*

A. We have many means of learning the
Christian doctrine: In youth we have Cate-
chism and special instructions suited to our
age; later we have sermons, missions, retreats,
religious sodalities and societies through
which we may learn. At all times, we have
books of instruction, and, above all, the priests
of the Church, ever ready to teach us. God
will not excuse our ignorance if we neglect to
learn our religion when He has given us the
means.

Q. 1167. Should we learn the Christian doc-
trine merely for our own sake?

A. We should learn .the Christian doctrine
not merely for our own sake, but for the sake
also of others who may sincerely wish to learn
from us the truths of our holy faith.

Q. 1168. How should such instruction be
given to those who ask it of us ?

A. Such instruction should be given to
those who ask it of us in a kind and Christian
spirit, without dispute or bitterness. We
should never attempt to explain the truths of
mir religion unless we are certain of what wa



264

say. When we are unable to answer what is
asked we should send those who inquire to
the priest or to others better instructed than

ourselves.

Q. 1169. Who are they who do not believe
all that God has taught?

A. They who do not believe all that God
has taught are the heretics and infidels.

Q. 1170. Name the different classes of unbe-
lievers and tell what they are.

A. The different classes of unbelievers are

(1) Atheists, who deny there is a God; (2)
Deists, who admit there is a God, but deny
that He revealed a religion; (3) Agnostics,
who will neither admit nor deny the existence
of God

; (4) Infidels, who have never been bap-
tized, and who, through want of faith, refuse
to be baptized; (5) Heretics, who have been
baptized Christians, but do not believe all the

articles of faith
; (6) Schismatics, who have

been baptized and believe all the articles of

faith, but do not submit to the authority of the

Pope; (7) Apostates, who have rejected the
true religion, in which they formerly believed,

to join a false religion; (8) Rationalists and

Materialists, who believe only in material
things.

Q. 1x71. Will the denial of only one article

of faith make a person a heretic?
A. The denial of only one article of faith

will make a person a heretic and guilty of
mortal sin, because the Holy Scripture says:

“Whosoever shall keep the whole law but of-

fend in one point is become guilty of all.”

Q. 1172. What is an article of faith?



265

A. An article of faith is a revealed truth so
important and so certain that no one can deny
or doubt it without rejecting the testimony of
God. The Church very clearly points out
what truths are articles of faith that we may
distinguish them from pious beliefs and tradi-
tions, so that no one can be guilty of the sin
of heresy without knowing it.

Q. 1173. Who are they who neglect to pro-
fess their belief in what God has taught?
.

A - They who neglect to profess their belief
in what God has taught are all those who fail
to acknowledge the true Church in which they
really believe.

Q. 1174. How do persons who are members
of the Church neglect to profess their belief?

A. Persons who are members of the Church
neglect to profess their belief by living con-
trary to the teachings of the Church : that is
by neglecting Mass or the Sacraments, doing
injury to their neighbor, and disgracing their
religion by sinful and scandalous lives.

Q. 1175- What chiefly prevents persons who
believe in the Church from becoming mem-
bers of it?

A. A want of Christian courage chiefly pre-
vents persons who believe in the Church from
becoming members of it. They fear too much
the opinion or displeasure of others, the loss
of position or wealth, and, in general, the
trials they may have to suffer for the sake of
the true faith.

Q. 1176. What does Our Lord say of those
who neglect the true religion for the sake of
relatives or friends, or from fear of suffering?



266

A. Our Lord says of those who neglect the
true religion for the sake of relatives or
friends, or from fear of suffering: “He that
loveth father or mother more than Me, is not
worthy of Me

;
and he that loveth son or

daughter more than Me, is not worthy of
Me”

;
also : “And whosoever does not carry

his cross and come after Me cannot be My
disciple/’

Q. 1177. What excuse do some give for neg-
lecting to seek and embrace the true religion?

A. Some give as an excuse for neglecting
to seek and embrace the true religion that we
should live in the religion in which we were
born, and that one religion is as good as an-
other if we believe we are serving God.

Q. 1178. How do we show that such an ex-
cuse is false and absurd?

A. We show that such an excuse is false and
absurd because (1) It is false and absurd to
say that we should remain in error after we
have discovered it; (2) because if one religion
is as good as another, Our Lord would not
have abolished the Jewish religion, nor the
apostles have preached against heresy.

Q. 1179. Can they who fail to profess their
faith in the true Church in which they believe
expect to be saved while in that state?

A. They who fail to profess their faith in
the true Church in which they believe cannot
expect to be saved while in that state, for
Christ has said: “Whosoever shall deny me
before men, I will also deny him before my
Father who is in heaven/’



267

Q. 1180. Are we obliged to make open pro-
fession of our faith?

A. We are obliged to make open profession
of our faith as often as God’s honor, our neigh-
bor’s spiritual good or our own requires it.
“Whosoever,” says Christ, “shall confess me
before men, I will also confess him before my
Father who is in heaven.”

Q. 1 18 1. When does God’s honor, our
neighbor’s spiritual good, or our own good
require us to make an open profession of our
faith?

A. God’s honor, our neighbor’s spiritual
good, or our own good requires us to make an
open profession of our faith as often as we
cannot conceal our religion without violating
some law of God or of His Church, or without
giving scandal to others or exposing ourselves
to the danger of sinning. Pious practices not
commanded may often be omitted without any
denial of faith.

Q. 1182. Which are the sins against hope?
A. The sins against hope are presumption

and despair.

Q. 1183. What is presumption?
A. Presumption is a rash expectation of sal-

vation without making proper use of the neces-
sary means to obtain it.

Q. 1184. How may we be guilty of pre-
sumption?

A. We may be guilty of presumption (1)
By putting off confession when in a state of
mortal sin; (2) by delaying the amendment of
our lives and repentance for past sins

; (3) by
being indifferent about the number of times



268

we yield to any temptation after we have once
yielded and broken our resolution to resist it

;

(4) by thinking we can avoid sin without
avoiding its near occasion; (5) by relying too
much on ourselves and neglecting to follow
the advice of our confessor in regard to the
sins we confess.

Q. 1185. What is despair?
A. Despair is the loss of hope in God’s

mercy.
Q. 1186. How may we be guilty of despair?
A. We may be guilty of despair by believing

that we cannot resist certain temptations,
overcome certain sins or amend our lives so as
to be pleasing to God.

Q. 1187. Are all sins of presumption and de-
spair equally great?

A. All sins of presumption and despair are
not equally great. They may be very slight
or very great in proportion to the degree in
which we deny the justice or mercy of God.
0 . 1188. How do we sin against the love of

God?
A. We sin against the love of God by all

sin, but particularly by mortal sin.

LESSON THIRTY-FIRST.
:HE FIRST COMMANDMENT ON THE HONOR AND

INVOCATION OF THE SAINTS.

Q. 1189. Does the first Commandment for-
bid the honoring of the saints?

A. The first Commandment does not forbid
the honoring of the saints, but rather approves
of it; because by honoring the saints, who are



26q

the chosen friends of God, we honor God Him-
self.

Q. 1190. What does “invocation” mean?
A. Invocation means calling upon another

for help or protection, particularly when we
are in need or danger. It is used specially
with regard to calling upon God or the saints,
and hence it means prayer.

Q. 1 19 1. How do we show that by honoring
the Saints we honor God Himself?

A. We honor the Saints because they hon-
or God. Therefore, it is for His sake that
we honor them, and hence by honoring them
we honor Him.

Q. 1192. Give another reason why we honor
God by honoring the Saints.

A. Another reason why we honor God by
honoring the Saints is this : As we honor our
country by honoring its heroes, so do we
honor our religion by honoring its Saints. By
honoring our religion we honor God, who
taught it. Therefore, by honoring the Saints
we honor God, for love of whom they became
religious heroes in their faith.

Q. 1193. Does the first Commandment for-
bid us to pray to the saints?

A. The first Commandment does not forbid
us to pray to the saints.

Q. 1194. Why does the first commandment
not forbid us to pray to the Saints?

A. The first commandment does not forbid
us to pray to the Saints, because if we are al-
lowed to ask the prayers of our fellow-crea-
tures upon earth we should be allowed also



270

to ask the prayers of our fellow-creatures in
heaven. Moreover, the Saints must have an
interest in our welfare, because whatever
tends to make us good, tends also to the glory
of God.

Q. 1195. What do we mean by praying to
the saints?

A. By praying to the saints we mean the
asking of their help and prayers.

Q. 1196. Do we not slight God Himself by
addressing our prayers to saints?

A. We do not slight God Himself by ad-
dressing our prayers to saints, but, on the con-
trary, show a greater respect for His majesty
and sanctity, acknowledging, by our prayers
to the saints, that we are unworthy to address
Him for ourselves, and that we, therefore, ask
His holy friends to obtain for us what we our-
selves are not worthy to ask.

Q. 1197. How do we know that the saints
hear us?

A. We know that the saints hear us, because
they are with God, who makes our prayers
known to them.

Q. 1198. Why do we believe that the saints
will help us?

A. We believe that the saints will help us
because both they and we are members of the
same Church, and they love us as their breth-
ren.

Q, 1199. How are the saints and we mem-
bers of the same Church?

A. The saints and we are members of the
same Church, because the Church in heaven



271

and the Church on earth are one and the same
Church, and all its members are in communion
with one another.

Q. 1200. What is the communion of the
members of the Church called?

A. The Communion of the members of the
Church is called the Communion of Saints.

Q. 1201. What does the communion of
saints mean?

A. The communion of saints means the
union which exists between the members of
the Church on earth with one another, and
with the blessed in Heaven, and with the suf-
fering souls in Purgatory.

Q. 1202. What benefits are derived from the
communion of saints?

A, The following benefits are derived from
the communion of saints the faithful on
earth assist one another by their prayers and
good works, and they are aided bv the inter-
cession of the saints in Heaven, while both the
saints in Heaven and the faithful on earth help
the souls in Purgatory.

Q. 1203. How can we best honor the Saints,
and where shall we learn their virtues?
A. We can best honor the saints by imitat-

ing their virtues, and we shall learn their vir-
tues from the written accounts of their lives.
Among the Saints wTe shall find models for
every age, condition or state of life.

Q. 1204. Does the first Commandment for-
bid us to honor relics?

A. The first Commandment does not forbid
us to honor relics, because relics are the bodies



272

of the saints or objects directly connected with

them or with our Lord.

Q. 1205. How many kinds or classes of
relics are there?

A. There are three kinds or classes of relics

:

(1) The body or part of the body of a saint;

(2) articles, such as clothing or
books, used

by the saint; (3) articles that have touched a

relic of the body or other relic.

Q. 1206. What is there special about a relic
of the true cross on which Our Lord Died, and

also about the instruments of His Passion?

A. The relics of the true Cross and relics of

the thorns, nails, &c., used in the Passion are

entitled to a very special veneration, and they

have certain privileges with regard to their

use and the manner of keeping them that other

relics have not. A relic of the true Cross is
never kept or carried with other relics.

Q. 1207. What veneration does the Church
permit us to give to relics?

A. The Church permits us to give relics a

veneration similar to that we give images. We
do not venerate the relics for their own sake,

but for the sake of the persons they represent.

The souls of canonized saints are certainly in

heaven, and we are certain that their bodies

also will be there. Therefore, we may honor

their bodies because they are to be glorified in

heaven and were' sanctified upon earth.

Q. 1208. What care does the Church take in
'

the examination and distribution of relics?

A. The Church takes the greatest care in

the examination and distribution of relics,
(i)



273

The canonization or beatification of the person
whose relic we receive must be certain; (2)
the relics are sent in sealed packets, that must
be opened only by the bishop of the diocese to
which the relics are sent, and each relic or
packet must be accompanied by a document or
written paper proving its genuineness

; (3)
the relics cannot be exposed for public venera-
tion until the bishop examines them and pro-
nounces them authentic

;
that is, that they are

what they are claimed to be.

Q. 1209. What should we be certain of be-
fore using any relic or giving it to another?

A. Before using any relic or giving it to
another we should be certain that all the re-
quirements of the Church concerning it have
been fulfilled, and that the relic really is, as
far as it is possible for any one to know, what
we believe it to be.

Q. 1210. Has God Himself honored relics?
A. God Himself has frequently honored rel-

ics by permitting miracles to be wrought
through them. There is an example given in
the Bible, in the IV Book of Kings, where it
is related that a dead man was restored to life
when his body touched the bones, that is, the
relics of the holy prophet Eliseus.

Q. 12 1 1. Does the first Commandment for-
bid the making of images?

A. The first Commandment does forbid the
making of images if they are made to be
adored as gods, but it does not forbid the mak-
ing of them to put us in mind of Jesus Christ,
His Blessed Mother, and the saints.



274

Q. 1212. How do we show that it is only the
worship and not the making of images that is
forbidden by the first commandment?

A. We show that it is only the worship and
not the making of images that is forbidden by
the first commandment, (i) Because no one
thinks it sinful to carve statues or make pho-
tographs or paintings of relatives or friends

;

(2) because God Himself commanded the
making of images for the temple after He had
given the first commandment, and God never
contradicts Himself.

Q. 1213. Is it right to show respect to the
pictures and images of Christ and His saints?

A. It is right to show respect to the pictures
and images of Christ and His saints, because
they are the representations and memorials of
them.

Q. 1214. Have we in this country any civil
custom similar to that of honoring the pictures
and images of saints?

A. We have, in this country, a civil custom
similar to that of honoring pictures and im-
ages of saints, for, on Decoration or Memorial
Day, patriotic citizens place flowers, flags, or
emblems about the statues of our deceased
civil heroes, to honor the persons these stat-
ues represent; for just as we can dishonor a
man by abusing his image, so we can honor
him by treating it with respect and reverence.

Q. 1215. Is it allowed to pray to the crucifix
or to the images and relics of the saints ?

A. It is not allowed to pray to the crucifix
or images and relics of the saints, for they have



275

no life, nor power to help us, nor sense to hear
us.

Q 1216. Why do we pray before the crucifix
and the images and relics of the saints?

A. We pray before the crucifix and the im-
ages and relics of the saints because they en-
liven our devotion by exciting pious affections
and desires, and by reminding us of Christ and
of the saints, that we may imitate their virtues.

LESSON THIRTY-SECOND.
FROM THE SECOND TO THE FOURTH COM-

MANDMENT.

Q. 1217. What is the second Command-
ment?

A. The second Commandment is: Thou
shalt not take the name of the Lord thy God
in vain.

Q. 1218. What do you mean by taking God’;
name in vain?

A. By taking God’s name in vain I mean
taking it without reverence, as in cursing or
using in a light and careless manner, as in ex-
clamation.

Q. 1219. What are we commanded by the
second Commandment?

A. We are commanded by the second Com-
mandment to speak with reverence of God and
of the saints, and of all holy things, and to
keep our lawful oaths and vows.

Q. 1220. Is it sinful to use the words of
Holy Scripture in a bad or worldly sense?



270

A. It is sinful to use the words of Holy
Scripture in a bad or worldly sense, to joke in
them or ridicule their sacred meaning, or in
general to give them any meaning but the one
we believe God has intended them to convey.

Q. 1221. What is an oath?
A. An oath is the calling upon God to wit-

ness the truth of what we say.
Q. 1222. How is an oath usually taken?
A. An oath is usually taken by laying the

hand on the Bible or by lifting the hand to-
wards heaven as a sign that we call God to
witness that what we are saying is under oath
and to the best of our knowledge really true.

Q. 1223. What is perjury?
A. Perjury is the sin one commits who

knowingly takes a false oath
;
that is, swears

to the truth of what he knows to be false. Per-
jury is a crime against the law of our country
and a mortal sin before God.

Q. 1224. Who have the right to make us
take an oath?

A. All persons to whom the law of our
country has given such authority have the
right to make us take an oath. They are
chiefly judges, magistrates, and public officials,
whose duty it is to enforce the laws. In re-
ligious matters bishops and others to whom
authority is given have also the right to make
us take an oath.

Q. 1225. When may we take an oath?
A. We may take an oath when it is ordered

by lawful authority or required for God’s hon-
or or for our own or our neighbor’s good.



277

Q. 1226. When may an oath be required for
God’s honor or for our own or our neighbor’s
good?

A. An oath may be required for God’s honor
or for our own or our neighbor’s good when
we are called upon to defend our religion
against false charges ; or to protect our own or
our neighbor’s property or good name ; or
when we are required to give testimony that
will enable the lawful authorities to discover

the guilt or innocence of a person accused.

Q. 1227. Is it ever allowed to promise un-

der oath, in secret societies or elsewhere, to

obey another in whatever good or evil he com-
mands?

A. It is never allowed to promise under oath,

in secret societies or elsewhere, to obey an-

other in whatever good or evil he commands,
for by such an oath we would declare ourselves
ready and willing to commit sin, if ordered to
do so, while God commands us to avoid even
the danger of sinning. Hence the Church for-
bids us to join any society in which such oaths

are taken by its members.

Q. 1228. What societies in general are we
forbidden to join?

A. In general we are forbidden to join (1)
All societies condemned by the Church ; (2)
all societies of which the object is unlawful

and the means used sinful ; (3) societies in
which the rights and freedom of our conscience

are violated by rash or dangerous oaths; (4)
societies in which any false religious ceremony

or form of worship is used.



278

Q. 1229. Are trades unions and benefit so-
cieties forbidden?

A. Trades unions and benefit societies are
not in themselves forbidden because they have
lawful ends, which they can secure by lawful
means. The Church encourages every society
that lawfully aids its members spiritually or
temporally, and censures or disowns every so-
ciety that uses sinful or unlawful means to
secure even a good end; for the Church can
never permit anyone to do evil that good may
come of it.

Q. 1230. Is it lawful to vow or promise strict
obedience to a religious superior?

A. It is lawful to vow or promise strict obe-
dience to a religious superior, because such su-
perior can exact obedience only in things that
have the sanction of God or of His Church.

Q. 1231. What is necessary to make an oath
lawful?

A, To make an oath lawful it is necessary
that what we swear to be true, and that there
be a sufficient cause for taking an oath.

Q. 1232. What is a vow?
A. A vow is a deliberate promise made to

God to do something that is pleasing to Him.

Q. 1233. Which are the vows most fre-
quently made?

A. The vows most frequently made are the
three vows of poverty, chastity and obedience,
taken by persons living in religious communi-
ties or consecrated to God. Persons living in

the world are sometimes permitted to make
such vows privately, but this should never be



279

done without the advice and consent of their
confessor.

Q. 1234. What do the vows of poverty, chas-
tity and obedience require?

A. The vows of poverty, chastity and obedi-
ence require that those who make them shall
not possess or keep any property or goods for
themselves alone

; that they shall not marry or
be guilty of any immodest acts, and that they
shall strictly obey their lawful superiors.

Q. 1235. Has it always been a custom with
pious Christians to make vows and promises
to God?

A. It has always been a custom with pious
Christians to make vows and promises to God

;

to beg His help for some special end, or to
thank Him for some benefit received They
have promised pilgrimages, good works or
alms, and they have vowed to erect churches,
convents, hospitals or schools.

Q. 1236. What is a pilgrimage?
A. A pilgrimage is a journey to a holy place

made in a religious manner and for a religious
purpose.

Q. 1237. Is it a sin not to fulfil our vows?
A. Not to fulfil our vows is a sin, mortal or

venial, according to the nature of the vow and
the intention we had in making it.

Q. 1238. Are we bound to keep an unlawful
oath or vow?

A. We are not bound, but, on the contrary,
positively forbidden to keep an unlawful oath
or vow. We are guilty of sin in taking such
an oath or making such a vow, and we- would
be guilty of still greater sin by keeping them.



28o

Q. 1239. What is forbidden by the second
Commandment ?

A. The second Commandment forbids all
false, rash, unjust, and unnecessary oaths,
balsphemy, cursing, and profane words.

Q. 1240. When is an oath rash, unjust or
unnecessary?

A. An oath is rash when we are not sure of
the truth of what we swear; it is unjust when
it injures another unlawfully; and it is unnec-
essary when there is no good reason for
taking it.

Q. 1241. What is blasphemy, and what are
profane words?

A. Blasphemy is any word or action in-
tended as an insult to God. To say He is cruel
or find fault with His works is blasphemy. It
is a much greater sin than cursing or taking
God’s name in vain. Profane words mean
here bad, irreverent or irreligious words.

Q. 1242. What is the third Commandment?
A. The third Commandment is: Remember

thou keep holy the Sabbath day.

Q. 1243. What are we commanded by the
third Commandment?

A. By the third Commandment we are
commanded to keep holy the Lord’s day and
the holydays of obligation, on which we are
to give our time to the service and worship of
God.

Q. 1244. What are holydays of obligation?
A. Holydays of obligation are special feasts

of the Church on which we are bound, under
pain of mortal sin, to hear Mass and to keep



28l

from servile or bodily labors when it can be
done without great loss or inconvenience.
Whoever, on account of their circumstances,,
cannot give up work on holydays of obliga-
tion should make every effort to hear Mass
and should also explain in confession the

necessity of working on holydays.

Q. 1245. How are we to worship God on
Sundays and holydays of obligation?

A. We are to worship God on Sundays and
holydays of obligation by hearing Mass, bjr
prayer, and by other good works.

Q. 1246. Name some of the good works rec-
ommended for Sunday.

A. Some of the good works recommended
for Sunday are: The reading of religious
books or papers, teaching Catechism, bringing

relief to the poor or sick, visiting the Blessed

Sacrament, attending Vespers, Rosary or

other devotions in the Church; also attending

the meetings of religious sodalities or soci-

eties. It is not necessary to spend the whole
Sunday in such good works, but we should
give some time to them, that for the love of
God we may do a little more than what is
strictly commanded.

Q. 1247. Is it forbidden, then, to seek any

pleasure or enjoyment on Sunday?
A. It is not forbidden to seek lawful pleas-

ure or enjoyment on Sunday, especially to

those who are occupied during the week, for
God did not intend the keeping of the Sunday

to be a punishment, but a benefit to us. There-

fore, after hearing Mass we may take such rec-
reation as is necessary or useful for us ; but



282

we should avoid any vulgar, noisy or disgrace-
ful amusements that turn the day of rest and
prayer into a day of scandal and sin.

Q. 1248. Are the Sabbath day and the Sun-
day the same?

A. The Sabbath day and the Sunday are
not the same. The Sabbath is the seventh day
of the week, and is the day which was kept
holy in the old law

;
the Sunday is the first day

of the week, and is the day which is kept holy
in the new law.

Q. 1249. What is meant by the Old and New
Law?

A. The Old Law means the law or religion
given to the Jews; the New Law means the
law or religion given to Christians.

Q. 1250. Why does the Church command us
to keep the Sunday holy instead of the Sab-
bath?

A. The Church commands us to keep the
Sunday holy instead of the Sabbath because
on Sunday Christ rose from the dead, and on
Sunday He sent the Holy Ghost upon the
Apostles.

Q. 1251. Do we keep Sunday instead of Sat-
urday holy for any other reason?

A. We keep Sunday instead of Saturday
holy also to teach that the Old Law is not now
binding upon us, but that we must keep the
New Law, which takes its place.

Q. 1252. What is forbidden by the third
Commandment ?

A. The third Commandment forbids all un-
necessa-v servile work and whatever else may
hinder the due observance of the Lord’s day.



283

Q. 1253. What are servile works?
A. Servile works are those which require

labor rather of body than of mind.

Q. 1254. From what do servile works derive
their name?

A. Servile works derive their name from the
fact that such works were formerly done by
slaves. Therefore, reading, writing, studying
and, in general, all works that slaves did not
perform are not considered servile works.

Q. 1255. Are servile works on Sunday ever
lawful?

A. Servile works are lawful on Sundays
when the honor of God, the good of our neigh-
bor, or necessity requires them.

Q. 1256. Give some examples of when the
honor of God, the good of our neighbor or ne-
cessity may require servile works on Sunday.

A. The honor of God, the good of our neigh-
bor or necessity may require servile works on
Sunday, in such cases as the preparation of a
place for Holy Mass, the saving of property in
storms or accidents, the cooking of meals and
similar works.

LESSON THIRTY-THIRD.
FROM THE FOURTH TO THE SEVENTH COM-

MANDMENT.

Q. 1257. What is the fourth Commandment?
A. The fourth Commandment is : Honor thy

father and thy mother.

Q. 1258. What does the word “honor” in
this commandment include?



284

A. The word “honor” in this commandment
includes the doing of everything necessary for
our parents’ spiritual and temporal welfare,
the showing of proper respect, and the fulfill-
ment of all our duties to them.

Q. 1259. What are we commanded by the
fourth Commandment?

A. We are commanded by the fourth Com-
mandment to honor, love and obey our par-
ents in all that is not sin.

Q. 1260. Why should we refuse to obey par-
ents or superiors who command us to sin?

A. We should refuse to obey parents or su-
periors who command us to sin because they
are not then acting with God’s authority, but
•contrary to it and in violation of His laws.

Q. 1261. Are we bound to honor and obey
others than our parents?
A. We are also bound to honor and obey

our bishops, pastors, magistrates, teachers, and
other lawful superiors.

Q. 1262. Who are meant by magistrates?
A. By magistrates are meant all officials of

whatever rank who have a lawful right to rule
over us and our temporal possessions or af-
fairs.

Q. 1263. Who are meant by lawful supe-
riors ?

A. By lawful superiors are meant all per-
sons to whom we are in any way subject, such
as employers or others under whose authority
we live or work.

Q. 1264. What is the duty of servants or
workmen to their employers?



285

A. The duty of servants or workmen to
their employers is to serve them faithfully and
honestly, according to their agreement, and to
guard against injuring their property or repu-
tation.

Q. 1265. Have parents and superiors any du
ties toward those who are under their charge?
A. It is the duty of parents and superiors to

take good care of all under their charge and
give them proper direction and example.

Q. 1266. If parents or superiors neglect
their duty or abuse their authority in any par-
ticular, should we follow their direction and
example in that particular?

A. If parents or superiors neglect their duty
or abuse their authority in any particular we
should not follow their direction or example
in that particular, but follow the dictates of
our conscience in the performance of our duty.

Q. 1267. What is the duty of employers to
their servants or workmen?

A. The duty of employers to their servants
or workmen is to see that they are kindly and
fairly treated and provided for, according to
their agreement, and that they are justly paid
their wages at the proper time.

Q. 1268. What is forbidden by the fourth
Commandment ?

A. The fourth Commandment forbids all
disobedience, contempt, and stubbornness to-
wards our parents or lawful superiors.

Q. 1269. What is meant by contempt and
stubbornness?



286

A. By contempt is meant wilful disrespect
for lawful authority, and by stubbornness is
meant wilful determination not to yield to law-
ful authority.

Q. 1270. What is the fifth Commandment?
A. The fifth Commandment is: Thou shalt

not kill.

Q. 1271. What killing does this command-
ment forbid?

A. This commandment forbids the killing
only of human beings.

Q. 1272. How do we know that this com-
mandment forbids the killing only of human
beings?

A. We know that this commandment for-
bids the killing only of human beings because,
after giving this commandment, God com-
manded that animals be killed for sacrifice in
the temple of Jerusalem, and God never con-
tradicts Himself.

Q. 1273. What are we commanded by the
fifth Commandment?

A. We are commanded by the fifth Com-
mandment to live in peace and union with our
neighbor, to respect his rights, to seek his

spiritual and bodily welfare, and to take prop-
er care of our own life and health.

Q. 1274. What sin is it to destroy one’s own
life, or commit suicide, as this act is called?

A. It is a mortal sin to destroy one’s own
life or commit suicide, as this act is called, and
persons who wilfully and knowingly commit
such an act die in a state of mortal sin and are
deprived of Christian burial. It is also wrong



287

to expose one’s self unnecessarily to the dan-
ger of death by

t
rash or foolhardy feats of

daring.

Q. 1275. Is it ever lawful for any cause to
deliberately and intentionally take away the
life of an innocent person?

A. It is never lawful for any cause to delib-
erately and intentionally take away the life of
an innocent person. Such deeds are always
murder, and can never be excused for any rea-
son, however important or necessary.

Q. 1276. Under what circumstances may hu-
man life be lawfully taken?

A. Human life may be lawfully taken (1)
In self-defense, when we are unjustly attacked
and have no other means of saving our own
lives; (2) in a just war, when the safety or
rights of the nation require it

; (3) by the law-
ful execution of a criminal, fairly tried and
found guilty of a crime punishable by death
when the preservation of law and order and
the good of the community require such ex-
ecution.

Q. 1277. What is forbidden by the fifth
Commandment ?

A. The fifth Commandment forbids all wil-
ful murder, fighting, anger, hatred, revenge,
and bad example.

Q. 1278. Can the fifth commandment be bro-
ken by giving scandal or bad example and by
inducing others to sin?

A. The fifth commandment can be broken
by giving scandal or bad example and induc-
ing others to sin, because such acts may de-



288

stroy the life of the soul by leading it into
mortal sin.

Q. 1279. What is scandal?
A. Scandal is any sinful word, deed or omis-

sion that disposes others to sin, or lessens
their respect for God and holy religion.

Q. 1280. Why are fighting, anger, hatred
and revenge forbidden by the fifth command-
ment?

A. Fighting, anger, hatred and revenge are
forbidden by the fifth commandment because
they are sinful in themselves and may lead to
murder. The commandments forbid not only
whatever violates them, but also whatever
may lead to their violation.

Q. 1281. What is the sixth Commandment?
A. The sixth Commandment is: Thou shalt

*iot commit adultery.

Q. 1282. What are we commanded by the
sixth Commandment?

A. We are commanded by the sixth Com-
mandment to be pure in thought and modest
in all our looks, words, and actions.

Q. 1283. It is a sin to listen to immodest
conversation, songs or jokes?

A. It is a sin to listen to immodest conver- .
sation, songs or jokes when we can avoid it,
or to show in any way that we take pleasure in
such things.

Q. 1284. What is forbidden by the sixth
Commandment ?

A. The sixth Commandment forbids all un-
chaste freedom with another’s wife or hus-



28q

band
, also all immodesty with ourselves or

others in looks, dress, words, and actions.

Q. 1285. Why are sins of impurity the most
dangerous ?

A. Sins of impurity are the most dangerous
(1) Because they have the most numerous
temptations; (2) because, if deliberate, they
are always mortal, and (3) because, more than
other sins, they lead to the loss of faith.

Q. 1286. Does the sixth Commandment foi>
bid the reading of bad and immodest books
and newspapers?

A. The sixth Commandment does forbid the
reading of bad and immodest books and news-
papers.

Q. 1287. What should be done with immod-
est book and newspapers?

A. Immodest books and newspapers should
be destroyed as soon as possible, and if we
cannot destroy them ourselves we should in-
duce their owners to do so.

Q. 1288. What books does the Church con-
sider bad?

A. The Church considers bad all books con-
taining teaching contrary to faith or morals,
or that wilfully misrepresent Catholic doctrine
and practice.

Q. 1289. What places are dangerous to the
virtue of purity?

A. Indecent theatres and similar places of
amusement are dangerous to the virtue of pur-
ity, because their entertainments are frequent-
ly intended to suggest immodest things.



2Q0

LESSON THIRTY-FOURTH.
FROM THE SEVENTH TO THE END OF THE TENTH

COMMANDMENT.

Q. 1290. What is the seventh Command-
ment?
A. The seventh Commandment is: Thou

shalt not steal.

Q. 1291. What sin is it to steal?
A. To steal is a mortal or venial sin, accord-

ing- to the amount stolen either at once or at
different times. Circumstances may make the
sin greater or less, and they should be ex-
plained in confession.

Q. 1292. Is stealing ever a sacrilege?
A. Stealing is a sacrilege when the thing

stolen belongs to the Church and when the
stealing takes place in the Church.

Q. 1293. What sins are equivalent to steal-
ing?

A. All sins of cheating, defrauding or
wronging others of their property

;
also all sins

of borrowing or buying with the intention of
never repaying are equivalent to stealing.

Q. 1294. In what other ways may persons
sin against honesty?
A. Persons may sin against honesty also by

knowingly receiving, buying or sharing in
stolen goods

;
likewise by giving or taking

bribes for dishonest purposes.

Q. 1295. What are we commanded by the
seventh Commandment?

A. By the seventh Commandment we are
commanded to give to all men what belongs
to them and to respect their property.



Q. 1296. How may persons working for oth-
ers be guilty of dishonesty?

A. Persons working for others may be
guilty of dishonesty by idling the time for
which they are paid

;
also by doing bad work

or supplying bad material without their em-
ployer's knowledge.

Q. 1297. In what other way may a person
be guilty of dishonesty?

A. A person may be guilty of dishonesty in
getting money or goods by false pretenses and
by using either for purposes for which they
were not given.

Q. 1298. What is forbidden by the seventh
Commandment?

A. The seventh Commandment forbids all
unjust taking or keeping what belongs to
another.

Q. 1299. What must we do with things
found?

A. We must return things found to their
lawful owners as soon as possible, and we must
also use reasonable means to find the owners
if they are unknown to us.

Q. 1300. What must we do if we discover
we have bought stolden goods?

A. If we discover we have bought stolen
goods and know their lawful owners we must
return the goods to them as soon as possible
without demanding compensation from the
owner for what we paid for the goods.

Q. 1301. Are we bound to restore ill-gotten
goods ?

A. We are bound to restore ill-gotten goods.



292

or the value of them, as far as we are able;
otherwise we cannot be forgiven.

Q. i3o2. What must we do if we cannot re-
store all we owe, or if the person to whom we
should restore be dead?

A. If we cannot restore all we owe, we must
restore as much as we can, and if the person to
whom we should restore be dead we must re-
store to his children or heirs, and if these can-
not be found we may give alms to the poor.

Q. 1303. What must one do who cannot pay
his debts and yet wishes to receive the Sacra-
ments?

A. One who cannot pay his debts and yet
wishes to receive the Sacraments must sin-
cerely promise and intend to pay them as soor>
as possible, and must without delay make
every effort to do so.

Q. 1304. Are we obliged to repair the dam-
age we have unjustly caused?

A. We are bound to repair the damage wt
have unjustly caused.

Q. 1305. What is the eighth Commandment?
A. The eighth Commandment is : Thou shalt

not bear false witness against thy neighbor.

Q. 1306. What are we commanded by the
eighth Commandment?

A. We are commanded by the eighth Com-
mandment to speak the truth in all things, and
to be careful of the honor and reputation of
every one.

Q. 1307. What is a lie?
A. A lie is a sin committed by knowingly

saying what is untrue with the intention of



293

deceiving. To swear to a lie makes the sin
greater, and such swearing is called perjury.
Pretense, hypocrisy, false praise, boasting, &c.,

are similar to lies.

Q. 1308. How can we know the degree of
sinfulness in a lie?

A. We can know the degree of sinfulness in
a lie by the amount of harm it does and from
the intention we had in telling it.

Q. 1309. Will a good reason for telling a lie
excuse it?

A. No reason, however good, will excuse
the telling of a lie, because a lie is always bad
in itself. It is never allowed, even for a good
intention to do a thing that is bad in itself.

Q. 1310. What is forbidden by the eighth
Commandment ?

A. The eighth Commandment forbids all
rash judgments, backbiting, slanders, and lies.

Q. 1311. What are rash judgment, backbit-
ing, slander and detraction?

A. Rash judgment is believing a person
guilty of sin without a sufficient cause. Back-
biting is saying evil things of another in his
absence. Slander is telling lies about another
with the intention of injuring him. Detraction
is revealing the sins of another without ne-
cessity.

Q. 1312. Is it ever allowed to tell the faults
of another?

A. It is allowed to tell the faults of another
when it is necessary to make them known to
his parents or superiors, that the faults may be
corrected and the wrong doer prevented from
greater sin.



294

Q. 1313. What is tale-bearing, and why is it
wrong?

A. Tale-bearing is the act of telling persons
what others have said about them, especially
if the things said be evil. It is wrong, because
it gives rise to anger, hatred and ill-will, and is
often the cause of greater sins.

Q. 1314. What must they do who have lied
about their neighbor and seriously injured his
character ?

A. They who have lied about their neighbor
and seriously injured his character must repair
the injury done as far as they are able, other-
wise they will not be forgiven.

Q. 1315. What is the ninth Commandment?
A. The ninth Commandment is: Thou shalt

not covet thy neighbor’s wife.

Q. 1316. What are we commanded by the
ninth Commandment?

A. We are commanded by the ninth Com-
mandment to keep ourselves pure in thought
and desire.

Q. 1317. What is forbidden by the ninth
Commandment ?
A. The ninth Commandment forbids un-

chaste thoughts, desires of another’s wife or

husband, and all other unlawful impure
thoughts and desires.

Q. 1318. Are impure thoughts and desires
always sins?

A. Impure thoughts and desires are always
sins, unless they displease us and we try to
banish them.



295

Q. i3ig. What is the tenth Commandment?
A. The tenth Commandment is : Thou shalt

not covet thy neighbor’s goods.

Q. 1320. What does covet mean?
A. Covet means to wish to get wrongfully

what another possesses or to begrudge his
own to him.

Q. 1321. What are we commanded by the
tenth Commandment?

A. By the tenth Commandment we are com-
manded to be content with what we have, and
to rejoice in our neighbor’s welfare.

Q. 1322. Should we not, then, try to im-
prove our position in the world?

A. We should try to improve our position
in the world, provided we can do so honestly
and without exposing ourselves to greater
temptation or sin.

Q. 1323. What is forbidden by the tenth
Commandment ?

A. The tenth Commandment forbids all de-
sires to take or keep wrongfully what belongs
to another.

Q. 1324. In what does the sixth command-
ment differ from the ninth, and the seventh
differ from the tenth?

A. The sixth commandment differs from the
ninth in this, that the sixth refers chiefly to
external acts of impurity, while the ninth re-
fers more to sins of thought against purity.
The seventh commandment refers chiefly to
external acts of dishonesty, while the tenth
refers more to thoughts against honesty.



2q6

LESSON THIRTY-FIFTH.
ON THE FIRST AND SECOND COMMANDMENTS OF

THE CHURCH.

Q. 1325. Are not the commandments of the
Church also commandments of God?

A. The commandments of the Church are
also commandments of God, because they are
made by His authority, and we are bound un-
der pain of sin to observe them.

Q. 1326. What is the difference between the
commandments of God and the command-
ments of the Church?

A. The commandments of God were given
by God Himself to Moses on Mount Sinai

;
the

commandments of the Church were given on
different occasions by the lawful authorities
of the Church. The Commandments given by
God Himself cannot be changed by the
Church

;
but the commandments made by the

Church itself may be changed by its authority
as necessity requires.

Q. 1327. Which are the chief command-
ments of the Church?

A. The chief commandments of the Church
are six:

1. To hear Mass on Sundays and holydays
of obligation.

2. To fast and abstain on the days appointed.
3. To confess at least once a year.
4. To receive the Holy Eucharist during the

Easter time.

5. To contribute to the support of our pas-
tors.



29

7

6. Not to marry persons who are not Cath-
olics, or who are related to us within the third
degree of kindred, nor privately without wit-
nesses, nor to solemnize marriage at forbidden
times.

Q. 1328. Why has the Church made com-
mandments?

A. The Church has made commandments to
teach the faithful how to worship God and to
guard them from the neglect of their religious
duties.

Q. 1329. Is it a mortal sin not to hear Mass
on a Sunday or a holyday of obligation?

A. It is a mortal sin not to hear Mass on a
Sunday or a holyday of obligation, unless we
are excused for a serious reason. They also
commit a mortal sin who, having others under
their charge, hinder them from hearing Mass,
without a sufficient reason.

Q. 1330. What is a “serious reason” excus-
ing one from the obligation of hearing Mass?
A. A “serious reason” excusing one from

the obligation of hearing Mass is any reason
that makes it impossible or very difficult to at-
tend Mass, such as severe illness, great dis-
tance from the Church, or the need of certain
works that cannot be neglected or postponed.

Q. 1331. Are children obliged, under pain of
mortal sin, the same as grown persons, to hear
Mass on Sundays and holydays of obligation?

A. Children who have reached the use of
reason are obliged under pain of mortal sin,
the same as grown persons, to hear Mass on
Sundays and holydays of obligation

;
but if



2q8

they are prevented from so doing by parents,
or others, then the sin falls on those who pre-
vent them.

Q. 1332. Why were holydays instituted by
the Church?

A. Holydays were instituted by the Church
to recall to our minds the great mysteries of
religion and the virtues and rewards of the
saints.

Q. 1333. How many holydays of obligation
are there in this country?

A. In this country there are six holydays of
obligation, namely, (1) Feast of the Immacu-
late Conception (Dec. 8th); (2) Christmas
(Dec. 25th)

; (3) Feast of the Circumcision of
Our Lord (Jan. 1st)

; (4) Feast of the Ascen-
sion of Our Lord (forty days after Easter) ;
(5) Feast of the Assumption of the Blessed
Virgin (Aug. 15th)

;
and (6) Feast of All

Saints (Nov. 1st).

Q. 1334. How should we keep the holydays
of obligation?

A. We should keep the holydays of obliga-
tion as we should keep the Sunday.

Q. 1335- Why are certain holydays called
holydays of obligation?

A. Certain holydays are called holydays
of obligation because on such days we are
obliged under pain of mortal sin to hear Mass
and keep from servile works as we do on Sun-
days.

Q. 1336. What should one do who is obliged
to work on a holyday of obligation?

A. One who is obliged to work on a holy-
day of obligation should, if possible, hear Mass



299

before going to work, and should also explain
this necessity in confession, so as to obtain

the confessor’s advice on the subject.

Q. 1337. What do you mean by fast-days?
A. By fast-days I mean days on which we

are allowed but one full meal.

Q. 1338. Is it permitted on fast days to take
any food besides the one full meal?
A. It is permitted on fast days, besides the

one full meal, to take two ounces of food in
the morning and eight ounces in the evening,
provided we take only the kind of food allowed
at such times.

Q. 1339. Who are obliged to fast?
A. All persons who have completed their

twenty-first year and have not yet begun their
sixtieth, and whose age, health and occupation
will permit them to fast.

Q. 1340. Does the Church excuse am
classes of persons from the obligation of fast-
ing?

A. The Church does excuse certain classes
of persons from the obligation of fasting on
account of their age, the condition of their
health, the nature of their work, or the cir-
cumstances in which they live. These things
are explained in the Regulations for Lent, read
publicly in the Churches each year.

Q. 1341. What should one do who doubts
whether or not he is obliged to fast?

A. One who doubts whether or not he is
obliged to fast should consult his confessor in
the Sacrament of Penance and follow the ad-
vice he gives.



300

Q. 1342. When do fast days chiefly occur in
the year?

A. Fast days chiefly occur in the year dur-
ing Lent and Advent, on the Ember days and
on the vigils or eves of some great feasts. A
vigil falling on a Sunday is not observed.

Q. 1343. What do you mean by Lent, Ad-
vent, Ember days and the vigils of great
feasts?

A. Lent is the seven weeks of penance pre-
ceding Easter. Advent is the four weeks of
preparation preceding Christmas. Ember
days are three days set apart in each of the
four seasons of the year as special days of
prayer and thanksgiving. Vigils are the days
immediately preceding great feasts and spent
in spiritual preparation for them.

Q. 1344. What do you mean by days of ab-
stinence?

A. By days of abstinence I mean days on
which we are forbidden to eat flesh-meat, but
are allowed the usual number of meals. All
the Fridays of the year are days of abstinence
except when a Holyday of obligation falls on
a Friday outside of Lent.

Q. 1345. Are children and persons unable to
fast bound to abstain on days of abstinence?
A. Children, from the age of seven years,

and persons who are unable to fast are bound
to abstain on days of abstinence, unless they
are excused for sufficient reason.

Q. 1346. Why does the Church command us
to fast and abstain?

A. The Church commands us to fast and
abstain, in order that we may mortify our pas-
sions and satisfy for our sins.



301

Q. 1347. What is meant by our passions and
what by mortifying them?

A. By our passions are meant our sinful
desires and inclinations. Mortifying them
means restraining them and overcoming them
so that they have less power to lead us into
sin.

Q. 1348. Why does the Church command us
to abstain from flesh-meat on Fridays?

A. The Church commands us to abstain
from flesh-meat on Fridays in honor of the
day on which our Saviour died.

LESSON THIRTY-SIXTH.
ON THE THIRD, FOURTH, FIFTH AND SIXTH COM-

MANDMENTS OF THE CHURCH.

Q. 1349. What is meant by the command of
confessing at least once a year?

A. By the command of confessing at least
once a year is meant that we are obliged, under
pain of mortal sin, to go to confession within
the year.

Q. 1350. Should we confess only once a year?
A. We should confess frequently, if we wish

to lead a good life.
Q. 1351. Should we go to confession at our

usual time even if we think we have not com-
mitted sin since our last confession?

A. We should go to confession at our usual
time even if we think we have not committed
sin since our last confession, because the Sac-
rament of Penance has for its object not only
to forgive sins, but also to bestow grace and
strengthen the soul against temptation.



Q. 1352. Should children go to confession?

A. Children should go to confession when
they are old enough to commit sin, which is
commonly about the age of seven years.

Q. ^353- What sin does he commit who neg-
lects to receive Communion during the Easter
time?

A. He who neglects to receive Communion
during the Easter time commits a mortal sin.

Q. 1354. What is the Easter time?
A. The Easter time is, in this country, the

time between the first Sunday of Lent and
Trinity Sunday.

Q. I 355- When is Trinity Sunday?
A. Trinity Sunday is the Sunday after Pen-

tecost, or eight weeks after Easter Sunday

;

so that there are fourteen weeks in which one
may comply with the command of the Church
to receive Holy Communion between the first
Sunday of Lent and Trinity Sunday.

Q. 1356. Are we obliged to contribute to the
support of our pastors?

A. We are obliged to contribute to the sup-
port of our pastors, and to bear our share in
the expense of the Church and school.

Q. 1357. Where did the duty of contributing
to the. support of the Church and clergy orig-
inate ?

A. The duty of contributing to the support
of the Church and clergy originated in the
Old Law, when God commanded all the peo-
ple to contribute to the support of the temple
and of its priests.



303

Q. 1358. What does the obligation of sup-
porting the Church and school imply?

A. The obligation of supporting the Church
and school implies the duty of making use of
the Church and school by attending religious
worship in the one and by giving Catholic ed-
ucation in the other

;
because if the Church

and school were not necessary for our spirit-
ual welfare we would not be commanded to
support them.

Q. 1359. Does the fifth commandment of the
Church include the support only of our pas-
tors and the Church and school?

A. The fifth commandment of the Church
includes the support also of our holy father,
the Pope, bishops, priests, missions,, religious
institutions and religion in general.

Q. i 36o. What is the meaning of the com-
mandment not to marry within the third de-
gree of kindred?

A. The meaning of the commandment not
to marry within the third degree of kindred
is that no one is allowed to marry another
within the third degree of blood relationship.

Q. 1361. Who are in the third degree of
blood relationship?

A. Second cousins are in the third degree
of blood relationship, and persons whose re-
lationship is nearer than second cousins are in
closer degrees of kindred. It is unlawful for
persons thus related to marry without a dis-
pensation or special permission of the Church.

Q. 1362. Are there other relationships be-
sides blood relationship that render marriage
unlawful without a dispensation?



304

A. There are other relationships besides
blood relationship that render marriage un-
lawful without a dispensation, namely, the re-
lationships contracted by marriage, which are
called degrees of affinity, and the relation-
ship contracted by being sponsors at Baptism,
which is called spiritual affinity.

Q. 1363. What should persons about to
marry do, if they suspect they are related to
each other?

A. Persons about to marry, if they suspect
they are related to each other, should make
known the facts to the priest, that he may ex-
amine the degree of relationship and procure
a dispensation if necessary.

Q. 1364. What is the meaning of the com-
mand not to marry privately?

A. The command not to marry privately
means that none should marry without the
blessing of God’s priests or without witnesses.

Q. 1365. What sin is it for Catholics to be
married before the minister of another re-
ligion?

A. It is a mortal sin for Catholics to be
married before the minister of another relig-
ion, and they who attempt to do so incur ex-
communication, and absolution from their sin
is reserved to the bishop.

Q. 1366. What is the meaning of the precept
not to solemnize marriage at forbidden times?

A. The meaning of the precept not to sol-
emnize marriage at forbidden times is that



305

during Lent and Advent the marriage cere-
mony should not be performed with pomp or
a nuptial Mass.

Q. 1367. What is the nuptial Mass?
A. The nuptial Mass is a Mass appointed by

the Church to invoke a special blessing upon
the married couple.

Q. 1368. Should Catholics be married at a
nuptial Mass?

A. Catholics should be married at a nuptial
Mass, because they thereby show greater rev-
erence for the holy Sacrament and bring richer
blessings upon their wedded life.

Q. 1369. What restrictions does the Church
place on the ceremonies of marriage when one
of the persons is not a Catholic?

A. The Church places several restrictions
on the ceremonies of marriage when one of
the persons is not a Catholic. The marriage
cannot take place in the church

;
the priest

cannot wear his sacred vestments nor use
holy water nor bless the ring nor the mar-
riage itself. The Church places these restric-
tions to show her dislike for such marriages,
commonly called mixed marriages.

Q. 1370. Why does the Church dislike
mixed marriages?

A. The Church dislikes mixed marriages
because such marriages are frequently un-
happy, give rise to many disputes, endanger
the faith of the Catholic member of the fam-
ily, and prevent the religious education of the
children.



3o6

LESSON THIRTY-SEVENTH.
ON THE LAST JUDGMENT AND RESURRECTION,

HELL, PURGATORY AND HEAVEN.

Q. 1371. When will Christ judge us?
A. Christ will judge us immediately after

our death, and on the last day.

Q. 1372. What is the judgment called which
we have to undergo immediately after death?

A. The judgment we have to undergo im-
mediately after death is called the Particular
Judgment.

Q. 1373. Where will the particular judg-
ment be held?

A. The particular judgment will be held in
the place where each person dies, and the soul
will go immediately to its reward or punish-
ment.

Q. 1374. What is the judgment called which
all men have to undergo on the last day?

A. The judgment which all men have to
undergo on the last day is called the General
Judgment.

Q. 1375. Will the sentence given at the par-
ticular judgment be changed at the general
judgment?

A. The sentence given at the particular
judgment will not be changed at the general
judgment, but it will be repeated and made
public to all.

Q. 1376. Why does Christ judge men imme-
diately after death?
A. Christ judges men immediately after

leath to reward or punish them according to
heir deeds.



307

Q. 1377. How may we daily prepare for our
judgment?

A. We may daily prepare for our judgment
by a good examination of conscience, in which
we will discover our sins and learn to fear the
punishment they deserve.

Q. 1378. What are the rewards or punish-
ments appointed for men’s souls after the Par-
ticular Judgment?

A. The rewards or punishments appointed
for men’s souls after the Particular Judgment
are Heaven, Purgatory, and Hell.

Q. 1379. What is Hell?
A. Hell is a state to which the wicked are

condemned, and in which they are deprived of
the sight of God for all eternity, and are in
dreadful torments.

Q. 1380. Will the damned suffer in both
mind and body?

A. The damned will suffer in both mind
and body, because both mind and body had a
share in their sins. The mind suffers the
“pain of loss” in which it is tortured by the
thought of having lost God forever, and the
body suffers the “pain of sense” by which it is
tortured in all its members and senses.

Q. 1381. What is Purgatory?
A. Purgatory is the state in which those

suffer for a time who die guilty of venial sins,
or without having satisfied for the punishment
due to their sins.

Q. 1382. Why is this state called Purga-
tory?

A. This state is called Purgatory because
in it the souls are purged or purified from all



3°8

their stains
;
and it is not, therefore, a perma-

nent or lasting state for the soul.

Q. 1383. Are the souls in Purgatory sure of
their salvation?

A. The souls in Purgatory are sure of their
salvation, and they will enter heaven as soon
as they are completely purified and made
worthy to enjoy that presence of God which
is called the Beatific Vision.

Q. 1384. Do we know what souls are in
Purgatory, and how long they have to remain
there ?

A. We do not know what souls are in Pur-
gatory nor how long they have to remain
there

;
hence we continue to pray for all per-

sons who have died apparently in the true
faith and free from mortal sin. They are
called the faithful departed.

Q. 1385. Can the faithful on earth help the
souls in Purgatory?

A. The faithful on earth can help the souls
in Purgatory by their prayers, fasts, alms-
deeds; by indulgences, and by having Masses
said for them.

Q. 1386. Since God loves the souls in Pur-
gatory, why does He punish them?

A. Though God loves the souls in Purga-
tory, He punishes them because His holiness
requires that nothing defiled may enter
heaven and His justice requires that everyone
be punished or rewarded according to what
he deserves.

Q. 1387. If every one is judged immediately
after death, what need is there of a general
judgment?



309

A. There is need of a general judgment,
though every one is judged immediately after
death, that the providence of God, which, on
earth, often permits the good to suffer and the
wicked to prosper, may in the end appear just
before all men.

Q. 1388. What is meant by “the Providence
of God”?

A. By “the Providence of God” is meant
the manner in which He preserves, provides
for, rules and governs the world and directs
all things by His infinite Will.

Q. 1389. Are there other reasons for the
general judgment?

A. There are other reasons for the gen-
eral judgment, and especially that Christ
Our Lord may receive from the whole world
the honor denied Him at His first coming,
and that all may be forced to acknowledge
Him their God and Redeemer.

Q. 1390. Will our bodies share in the reward
cr punishment of our souls?

A. Our bodies will share in the reward or
punishment of our souls, because through the
resurrection they will again be united to them.

Q. 1391. When will the general resurrec-
tion or rising of all the dead take place?
A. The general resurrection or rising of all

the dead will take place at the general judg-
ment, when the same bodies in which we lived
on earth will come forth from the grave and
be united to our souls and remain united with
them forever either in heaven or in hell.



310

Q. 1392. In what state will the bodies of the
just rise?

A. The bodies of the just will rise glorious
and immortal.

Q. I 393* Will the bodies of the damned also
rise?

A. The bodies of the damned will also rise,
but they will be condemned to eternal punish-
ment.

Q. 1 394. Why do we show respect for the
bodies of the dead?
A. We show respect for the bodies of the

dead because they were the dwelling-place of
the soul, the medium through which it re-
ceived the Sacraments, and because they were
created to occupy a place in heaven.

Q. 1395. What is Heaven?
A. Heaven is the state of everlasting life in

which we see God face to face, are made like
unto Him in glory, and enjoy eternal happi-
ness.

Q. 1396. In what does the happiness in
heaven consist?

A. The happiness in heaven consists in see-
ing the beauty of God, in knowing Him as He
is, and in having every desire fully satisfied.

Q. 1397. What does St. Paul say of heaven?
A. St. Paul says of heaven, “That eye hath

not seen, nor ear heard, neither hath it entered
into the heart of man what things God hath
prepared for them that love Him.” (I. Cor.
ii., 9.)

Q. 1398. Are the rewards in heaven and the
punishments in hell the same for all who enter
into either of these states?



3H

A. The rewards of heaven and the punish-
ments in hell are not the same for all who en-
ter into either of these states, because each
one's reward or punishment is in proportion
to the amount of good or evil he has done in
this world. But as heaven and hell are ever-
lasting, each one will enjoy his reward or suf-
fer his punishment forever.

Q. 1399. What words should we bear always
in mind?

A. We should bear always in mind these
words of our Lord and Saviour Jesus Christ:
“What doth it profit a man if he gain the
whole world and suffer the loss of his own
soul, or what exchange shall a man give
for his soul? For the Son of man shall come
in the glory of His Father with His angels;
and then will He render to every man accord-
ing to his works.”

Q. 1400. Name some of the more essential
religious truths we must know and believe.

A. Some of the more essential religious
truths we must know and believe are:

(1) That there is but one God, and He will
reward the good and punish the wicked.

(2) That in God there are three Divine
Persons: the Father, the Son, and the Holy
Ghost, and these Divine Persons are called
the Blessed Trinity.

(3) That Jesus Christ, the Second Person
of the Blessed Trinity, became man and died
for our redemption.

(4) That the grace of God is necessary for
our salvation.

(5) That the human soul is immortal.



CONTENTS

Prayers.

page

The Lord’s Prayer 7
The Angelical Salutation 11
The Apostle’s Creed 15
The Confiteor 23
An Act of Faith 24
An Act of Hope 25
An Act of Love 25
An Act of Contrition 27
The Blessing before Meals 28
Grace after Meals 28

The Manner in Which a Lay Person Is to Baptize
in case of Necessity 29

Catechism.

Lesson First—

O

n the End of Man 31
” Second—

O

n God and His Perfections . . 37
” Third—

O

n the Unity and Trinity of God . 40
“ Fourth—

O

n Creation 44
“ Fifth—

O

n our First Parents and the Fall . 49
“ Sixth—

O

n Sin and Its Kinds . . . . -57
“ Seventh—

O

n the Incarnation and Redemp-
tion 64

“ Eighth—

O

n Our Lord’s Passion, Death, Res-
surrection, and Ascension 74

“ Ninth—

O

n the Holy Ghost and His De
scent upon the Apostles 84

‘ Tenth—

O

n the Effects of the Redemption . 90

3iJ



CONTENTS 313

PAGE

Lesson Eleventh—On the Church 96
“ Twelfth

—

On the Attributes and Marks of
the Church 103

“ Thirteenth

—

On the Sacraments in General 116
“ Fourteenth

—

On Baptism . . . ... .127
“ Fifteenth—On Confirmation 138
“ Sixteenth—On the Gifts and Fruits of the

Holy Ghost 144
“ Seventeenth—On the Sacrament of Pen-

ance 149
“ Eighteenth—On Contrition 158
“ Nineteenth—On Confession 163
“ Twentieth—On the Manner of Making a

Good Confession 174
“ Twenty-First

—

On Indulgences . . . .177
“ Twenty-Second—On the Holy Eucharist . 184
“ Twenty-Third

—

On the Ends for Which the
Holy Eucharist Was Instituted . . . 191

“ Twenty-Fourth—On the Sacrifice of the
Mass 196

“ Twenty-Fifth

—

On Extreme Unction and
Holy Orders 206

“ Twenty-Sixth—On Matrimony .... 219
“ Twenty-Seventh—On the Sacramentals . 233
“ Twenty-Eighth—On Prayer 246
“ Twenty-Ninth—On the Commandments of

God 252
“ Thirtieth—On the First Commandment . 257
“ Thirty-First—The First Commandment

—

On the Honor and Invocation of the
Saints 268

“ Thirty-Second—

F

rom the Second to the
Fourth Commandment 275

“ Thirty-Third—

F

rom the Fourth to the Sev-
enth Commandment 283



314 Contents

page

Lesson Thirty-Fourth—From the Seventh to the
End of the Tenth Commandment . . 290

“ Thirty-Fifth

—

On the First and Second
Commandments of the Church .... 296

“ Thirty-Sixth

—

On the Third, Fourth, Fifth,
and Sixth Commandments of the Church 301

Thirty-Seventh—On the Last Judgment and
the Resurrection, Hell, Purgatory, and
Heaven 306



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