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Les diagrammes suivants illustrent la mAthode. 32X 1 2 3 1 2 3 4 5 6 \m^'^^- ••]■ ^^i^( .1:-^' m k\ CATECHISM y ■ / ON THE \\ SACRAMENT OF PENANCE. PUBLISHED WITH THE APPROBATION OF HIS LORDSHIP C. F. BAILLARGEON, Bishop of Tloa, Admicistrator of the Diocese of Quebec. Pbxnted by Bureau & Marcotte, SOLD BY CAREY" BROTHERS, QUEBEC. % i ^ ^* i We have exftmined this Catechism on the Sacrament of Penance, and do recommend it in our Diocese. C. F. Bishop of Tloa. Qnebee, 12th Jany., 1856« Q fa ev wi del pe: ^of ap re< ret 1' m es sn I 1 on the d it in our f Tloa. PENANCE. Q. TTTHAT is the Sacrament of penance ? VY A. It is a Sacrament by which the sins we fall into after baptism are forgiven us. Q. Is this sacrament necessary for salvation ? A. It is necessary for salvation to all those who have lost their baptismal innocence by mortal sin. Q. Will then that Christian be certainly lost for ever, who, having been guilty of a mortal sin, dies without the means of receiving this sacrament 1 A. No ; because in such cases of necessity, this ^a^rament, like baptism, may be supplied by the desire of receiving it, accompanied with an act of perfect contrition. Q. When did our Saviour institute the sacramant of penance? A. After his resurrection, when he said to his apostles, and in their persons to their successors : receive ye the Holy Ghost ; whose sins ye shall for- give, they are forgiven ; and whose sins ye shall retain, they are retained; — John xx. 22. Q. What is it to forgive sins l A. It is to grant the pardon of them by absolution. Q. What is it to retain sins 1 A. It is to refuse or to delay the absolution of them. Q. Can all kinds of sin be forgiven by the sacra- ment of penance ? A. Yes, all may be forgiven by it without a single excepction, however in enormous they may be. Q. Who have the power of forgiving sins in this sacrament ? A. Bishops and Priests approved of by their Bis- >~-I.Mr»*V A.MW•<|UMW1•^,^. hop. Every Priest at his ordination receives the power of remitting sin ; but this power he cannot use without the approbation of his Bishop, unless in case of necessity. Q. How can a Priest, who is only a man, forgive sin, which is an injury done to God ? A. Because he acts in the name and person of Jesus Christ, who said ; Whatever you shall bind|Upon earth, shall be bound in heaven : and whatever you shall loosen upon earth, shall be loosed also in heaven. Q. May we receive the sacrament more than once? A. Yes; we may receive it as often as we h\\ into sin. * . Q. What are the effects of the sacrament of penance 1 A. It cleanses us from all actual sins, and recon- ciles us with God. Q. What does this reconciliation produce in us ? A. 1st. It makes us the friends of God, who were his enemies before : 2dly, it restores to us our right to the kingdom of heaven, which we had lost by sin : 3diy, it gives us strengh against temptations : ithly, it revives the merit of our former good works. Q. Does the sacrament of penance remit all the punishment due to our sins ? A. No ; but it changes the eternal punishment which they deserved into a temporal one. Q. How many, and what are the parts of penance ? A. Three : contrition, confession, and satisfaction. Q. What are the dispositions necessary for the sacrament of penance ? A, These five 1st. We must examine our cons- cience. 2. We must conceive a sincere sorrow for having offended God. 3. We must make a firm purpose to offend no more. 4. We must confess all >»» to A" ^1 us? were light sin: thly, Iment Liice 1 ^ ition. the ^ons- for firm all our mortal sins, and those of which we aoubt whe- ther they be mortal ; 5. We must have a resolution to make satisfaction to God and our neighbour. I Q. What is to be observed in these dispositions 1 A. Three things. Q. What is the first 1 A. To bestow upon them more or less time accor- ding ; 1. As the interval between the two confession is longer or shorter ; 2. As we have more or less ofi[ended God ; 3. As our conscience is more or less embarrassed ; 4. As our heart is more or less hard and insensible. Q. What is the second thing to be observed ? A. To pay to them the attention which they require. Q. What is the third t A. To apply to them with the diligence wich they deserve ; that is, such as used in affairs of importance. ^ Q, What must we think of those, who, through their own neglect, approach to the sacrament of pe- nance without these dispositions ? A. That they not only do not receive its effects, but more over become guilty of an enormous sin, called a sacrilege. L Examination oj Conscience, Q. What is the first thing the penitent must do ? A. He must examine his conscience. Q. What do you mean by examining his cons- cience t A. Carefully to call to mind the sins which he has committed since his last confession. Q. What must he do before he begins this exami- nation 1 A. He must beg the light of God, which may enable him to discover his sins. 6 Q. How may this be done ? A. By this or a similar prayer : O my God ! dispel my darkness ; open the eyes of my soul, that I may see all the sins of which I have been guilty^ to the end that assisted by your grace, I may heartily detest them, confess them as I ought, and may be cleansed from them by the sacrament of penance. Q. What must he do after this 1 A. He must eLter seriously into himself, nnd make a diligent search of the sins which he has committed since his last confession. Q. How must he make this search ? A. fiy running over his thoughts, his words, his actions and omissions. Q. Upon what must he examine himself? A. Upon the commandments of God and of the Church, to see if he has not broken some of them. 2o. Upon the seven capital sins, to see if he has not com- mitted some of them, do Upon the duties of his state and calling, to see if he has not been negligent^ in the discharge of them. Q. What must he look for in this examination? A. He must seek, 1st, the different kinds ; 2dly, the number ; and 3dly the circumstances of his sins : for example, in what place he sinned ; how often, with whom, before how many, with what means, for what end. Q. To what else must he pay particular attention? A. To find out the causes and occasions which led him to ofiend God, the scandal which he gave, the ill effects of his sin by injuring his neighbour. 14. W} at must he do to call his sins to mind ? A. He must attend to the places in which he has been j to the persons with whom he has associated ; to the employment and af&irs which have occupied him, and to the passions, inclinations, and vicious habits to which he is subject. ! dispel 1 1 may to the y detest leaijsed id make [imitted rds, hii of the (in. 2o. Dt com- of his tioni lly,the ns: for a, with ins, for ention? ich led re, the id? he has ;iated ; cupied vicious Q. What diligence must be used in the examination of his conscience 1 A. As much as he would use in a matter of great importance, for which he mus»t give a rigorous ac- count to God, and upon which the validity of a sa- '^ crament, and frequently salvation itself, depends. Q. What must be do after he has examined his conscience ? A. He must beg pardon of God for the sins of which he has been guilty, make a firm purpose to commit them no more, and take the necessary steps to expiate them and to avoid them. Q. What prayer may he say when has finished his examination ? A. What numberless ingratitudes have I been guilty of against you, O my God ! I detest them from the bottom ol my heart. Grant me grace to confess them as I ought, and to execute the resolution which I now make of doing penance for them, and ^. of never more offending you. CONTRITION. Q. In order to make a good confession, is it suffi- cient that the penitent has taken time and pains to discover his sins ? A. No ; the chief thing is to have a due contrition for them. Q. What is contrition 1 A. A sincere sorrow for having offended God, with a firm purpose never to ofiend him more. Q. How many things does contrition contain ? A. Three : 1. a detestation of the sins which we have committed ; 2. the hope of obtaining the par- don of them through the merits of Jesus Christ ; 3. a resolution to lead a new life. g Q. Was contrition always necessary to obtain the pardon of sin ? A. Yes, it always was and always will be neces- sary 1 Q. Why sol A. Because it is only upon condition of this sorrow, that God has promised to pardon our sins, and to receive us into his favour. Q. What are the qualities oi crue contrition 1 A. 1. It must be interior ; 2. it must be universal ; 3. it must be supernatural ; 4 it must be sovereign ; d. it must be accompanied with the hope of pardon. Q. What do you mean by interior ? A* That it must be a sorrow proceeding from the heart. Hence it is not sufficient to recite repeated acts of contrition, to strike our breasts, or even to shed tears, unless the heart be truly afflicted. Q. Why must it proceed from the heart ? A. Because as the heart was the principle of sin, it must also be the principle of the sorrow for having committed sin. Q. What do you mean by universal 7 A. That it must extend to every mortal sin of which we have been guilty. Q. Why so ? A. Because one mortal sin cannot be forgiven without the rest ; and if w e except from our sorrow any one mortal sin, it is a sign that we do not detest the rest for the sake of Almighty God. Q. What do you mean by supernatural ? A. That it must be excited in us by a motion of the Holy Ghost, and must be conceived upon motives suggested by faith. Q. Why must it be supernatural in its principle and in its motive? we evei 9 ain the neces- jorrow, ind to 1? jrersal ; ireign ; rdon. >m the peated o shed )f sin, ^ aving in of given orrow > not on of lives ciple A. Because, the grace which we receive being supernatural, the sorrow which disposes us for the reception of it must be so toa J Q. What do you mean by sovereign f A. That it must exceed all other sorrows, so that we be more sorry for having ofiended Crod, than for every other evil that can befall us. Q. Why so? A. Because the good of which sin deprives us, that is, the friendship of God and his heavenly king- dom, is the greatest of all goods ; and the evil which it draws upon us, that is, eternal misery, is the great- est oi all evils. Q. Why must it be accompanied with the hope of pardon t A. Because without firm confidence in the mercy of God, the greatness of sorrow would lead to des- ^pair : such was the case of Judas. " Q. Is it necessary that our contrition be a sensible sorrow ? A. No ; it is sufficient that the heart be disposed to sacrifice every thing, even life itself^ rather than to ofienid God. Q. Must we make as many acts of contrition as we have committed mortal sins 1 A. No ; one act of contrition may extend to them all. Q What must be done to acquire true contrition 1 ^ A. We must beg it earnestly of God ; we must perform some good works, (as of charity and pe- nance,) to obtain it ; and excite it by the conside- ration of such motives as faith teaches, and are calculated to inspire us with a hatred for sin. Q. What are these motives ? A. There are six principal ones. Q. Which is the first. ^.^--^JtUtmrnKltfU: 10 A- The first is the deformity of sin, which renders us an object of greater horror in the eyes oSf God, than a corrupted carcase is in the sight of man. Q. Make an act of contrition drawn from the deformity of sin. A. What have I done, O my God ! in committing sin ; alas ! I have made myself a slave of the devil, I have defiled my soul, I have preferred a vile crea- ture before thee, O Lord. Ah! I look with horror and detestation upon what I have done, and I hum- bly beg pardon of thee. Give me thy grace, O my God, by which I may extricate myself out of this horrible and shameful situation. Q. Which is the second 1 A. The second is the punishment which any one mortal sin deserves ; this surpasses our comprehen- sion, is excessive in its rigour, and eternal in its du- ration. Q. Make an act of contrition drawn from the fear/ of the justice of God 1 A. How terrible, O Lord, is thy justice. Who will not fear if? I tremble when I consider the severity of thy judgments, and the dreadful punish- ments which thou inflictest upon impenitent sinners. And to these I have exposed myself by my sins. How shall I be able to support the rigour of thy justice ? I am sorry for having so often subjected myself to it, and am resolved to do so no more. Enter not, O Lord, into judgment with thy servant, but deal with me according to thy great mercy, Q. Which is the third ? A. The third is the goods which we forfeit by sin ; in this world, the grace of God and the peace of conscience ; and in the next, the eternal joys of heaven. Q. Make an act of contrition drawn from the Ii renders oif God, [lan. :rom the » i" nmitting the devil, ile crea- ih horror 1 1 hiim- 5e, O my t of this any one nprehen- n its du- i the fear; B. Who sider the I punish- sinners. ray sins. • of thy lubjected 10 more, servant, rcy, ' t by sin ; peace of joys of irom the sight of the evils which sin brings upon nst A. O God, what misery did I not draw upon myself, when, by the greatest of all misfortunes, I committed sin ! Alas ! I now preceive it ; in giving birth in my heart to this infernal monster, I brought death upon my soul ; it has robbed me of the inesti- mable treasure of thy grace with which I was enri- ched. Ah ! I detest this enemy of my salvation, and am resolved for the time to come to fly from it as a poisonous serpent which kills the souls of men. Q, What is the fourth 1 A. The fourth is the passion and death of Jesus Christ, of which our sins were the cause. Q. Make an act of contrition and confidence from the sight of the death and passion of Jesus Christ 1 A. See, O most loving Saviour, see the condition to which your love for me and my sins have reduced thee ! miserable wretch that I am ; I have renewed all thy sufferings by my sins; I have insulted and crucified thee again, as much as depends upon me. Ah ! I abhor all these excesses, I am heartily sorry for them, aud sincerely beg pardon for them. T hope that, as thou diedst for my cinsj thou will wash them all away with thy precious blood ; and I pro- test that I will never more embrue my hands in it. Q. What is the fifth ? A. The fifth is the monstrous ingratitude of which we become guilty by sin to God, who loves us as a most tender father, continually loads us with cor- iX)ral and spiritual favors, and has prepared a hea- venly kingdom for us. Q. Make an act of Contrition drawn from the sight of the goodness of God? A. Thou art my father, O my God, and thou hast always been, in my regard, a father full of mercy ; and I, an unfortunate wretch, have been so ungreat- 12 I fill as to offend thee. Thou art goodness itself, and, | I have ha4 the misfortune to sin against thee, and I against thee alone, and to do evil in thy presence, f Have pity on me, my Grod, according to the multi- tude of thy tender mercies. Wash me still more from my ipiquities, and cleanse me from my sins ; for I humbly confess them in thy sight : ah ! I am heartily sorry, O my God, that I have offended thee, because thou art infinitely good, infinitely de- serving of love, and sin is infinitely displeasing to thee. With the assistance of thy holy grace, I firmly resolve never to offend thee more, to do pe- nance for the past, and to serve thee more faithful for the future, I hope that thou wilt deal mercifully with me through the merits of Jesus Christ. Q. What is the sixth ? A . The sixth is the infinite goodness of God in himself, which renders him so amiable, that though he had ^ever done us the least kindness, still We ought to be ready to die a thousand deaths, rather than offend him. Q. Make an act of the love of God? A. O Grod ! thou hast created me when I was a mere nothing : O God, thou hast ransomed me when I was a mere slave : O God, thou hast loved me even whilst I was offending thee : thou hast saved me when I was lost : thou hast sought me when I was gone astray; thou hast loaded me with favors even whilst I was an ungrateful rebel to thee ! what shall I do to acknowledge thy goodness to me, and | to testify the sentiments of my heart for theel % Thou callest for nothing at my hands but love : and | I ardently wish to make thee a return of love for ^ that unbounded love which thoti haSt for rae. — Yes, i my God, I sincerely wish to love thee : and with the I astistanceofthy graceil willdare to declare that 1 rtm th: son ( gr* I 18 nst thee and I '^^^ ^^^^ ^^^^ **^ "^^ heart, with all my soul, and thy presence. 5 '^^ ^ ^^^ ^Y strength. My sin has hitherto been not to the multi- * ^^^ *^®® ^' ^ ought : this I now bewail, and ne still more 4>^w'^^bly beseech thee to pardon nie. But for the im my sins • ^™^ ^^ come, I am determined to live and to die in ' thy holy love Grant me it through thy beloved son Jesus Christ, who has merited it for me. Amen. Q. To which of these motives ought we to pay the gre I test attention? A. To those which most forcibly lead us to the love of God, buch are the fourth and sixth ? Q. What are the marks of a true contrition ? A. To change our conduct, to avoid the occasions of sin. to endeavour to root out our bad habits, to wish and to labour to expiate our sins by penitential works. ,, 'I Q. How many sorts of contrition are there t , Fss, swii we iU ^' '^^^^^ *^^ two, one perfect, which is simply «ths rather rcalled contrition j the other imperfect, which is called attrition. Q. What is perfect contrition ? A. It is a sincere sorrow for having offended God, because being infinitely perfect, he is infinitely de- serving of love, and sin displeases him. Q. What is effect of perfect contrition t A. It reconciles the sinner with God| even before he receives tlie sacrament of penance ; provided he has a desire of receivinjg^ it. Q. Is perfect contrition a necessary disposition to approach the sacrament of penance ? A. It is not absolutely necessary ; but we must wish for it, and do what we can to attain it. Q. What is attrition ? A. It is a sorrow for having offended God, proceed- ing from the consideration of the deformity of siiHy and frQm4he fear of b^U^iu^ tbajpuiiMlUT^^ts wl^ich )m my sms , t : ah ! I am' ave ofi^nded infinitely de- ispleasing to oly grace, I 'e, to do pe- nore faithful al mercifully irist. s of God in that though ^ss, still ive ^< 'hen I was a Lusomed me 1 hast loved »u hast saved me when I with favors thee ! what to me, and t for thee? t love : and of love for I me. — Yes, nd with the ^lare that 1 ? 14 God indicts upon sin. But this sorrow as well as contrition , must include a firm purpose of amend- ment. Q. Is this sorrow for having offended God, flo- wing from the fear of hell, good and useful ? A. Yes ; for it is the gift of God, and an inspiration of the Holy Ghost, when it excludes all affection to sin, and is joined with the hope of pardon. Q. What is the effect of attrition? A. It disposes the sinner to receive grace and justification in the sacrament of penance. Q. Is the fear of punishment a sufficient disposition to receive grace and justification in the sacrament of penance ? A. No : it is moreover necessary, according to the Council of Trent, to begin to love God as the source of ail justice, and as our sovereign is good. Fear alone is not able to change the heart and to turn it to God. ^' Q. Make an act of imperfect contrition ? A. O my God, I am heartily sorry for having offended thee, because sin is hateful in thy eyes, and makes me the victim of thy divine justice. I hum- bly beg thy pardon through the merits of Jesus- Christ : and I firmly purpose, with the help of thy holy gmce, to offend thee no more, to keep thy com- mandments, and to satisfy for my sins. Q. To obtaiu the pardon of our sins in the sacra- ment of penance, is it sufficient to be sorry for having offended God ? A. No : but we must also have a firm purpose to ofiend him no more. ^ Q. What is this firm purpose ? A. It iif a strong resolution and a determined will to avoid sin and the occasions of sin. Q. Is this resolution absolutely necessary ? ^ \ Id ^ell as imend- id, flo- > dration stion to 36 and KKsition rament I to the source . Fear to turn having 'es, and I hum- Jesus- of thy y com- sacra- rry for pose to ed will A. It is because without it our sorrow for having offended God is not sincere. Q. Why not 1 f A. Because we are not truly sorry for having done a thing which we intend to do again. Q. With what must this resolution be accom- panied ? A. With a great diffidence in ourselves, a great confidence in the goodness of God, and a settled de- termination to suffer every thing rather than commit a single mortal sin P Q. How can we know if we have this resolution 1 A. If we are determined to lead a more Christian life, to correct our vicious habits, to shun the occa- sions of sin . Q. What do you mean by vicious habits ? A. I mean those predominant sins to which we are most prone. Some are most prone to anger, others *to intemperance, to vanity, to envy, &c. Q. Why must we labour to extirpate these vicious habits ? A. Because if they be not rooted out, they will quickly draw us back to sin ? Q. Who have reason to fear that they had not a firm purpose of amendment 1 A. They who after their confession voluntarily and through their fault, fall again into the sins which they had confessed. , Q. How do you call these sins 1 A. Sins of relapse. Q. Are these sins more enormous than other sins 1 A. They are, because they commonly are accompa- nied with malice, ingratitude, and contempt of God. Q. Why so? A. Because they who voluntarily fall again into the sins of which they have received the pardon, 1« i commonly commit them with reflpcfion, neglect to preserve the favour of justification, and deliberately prefer the creature before the Creator Q. What is the consequence of frequent relapses ? A. Frequent relapses generally lead to obduracy in sin and final impenitence. Q. What do you mean by obduracy and final im- penitence t A. Obduracy is a state in which the grace of God, the truths of eternity, and all the means of salvation make no impression Final impenitence is to die in mortal sin. Q, What must we do to escape these fatal conse- quences? A. We must carefully shun whatever leads to sin, and may entlanger our virtue : we must courageous- ly resist temptation, we must frequent the sacra- ments, follow the advice of our director, and make a good use of the graces with which God favors us. ^ zi\-tt- ^m ■ .''•*■#;-: CONFESSION. ■at - Q. What is Confession ? A. It is a self-accusation and voluntary declara- tion of all our sins to a Priest, (approved of by the Bishop) to obtain the absolution from them. Q. Why do you say that it is a self-aecu5ation ? A. Because in the tribunal of penance, the peni- tent is his own accuser. Q. Can you show that this selfed my penance^ I accuse m self of (J-c Q. What order ought he to follow in confessing ' his sins ? A. The most natural order, is to follow the order of the commandments. Butifheh^s any conside- rable sins u (ion his mind, he would do well to begin with them, lest he should either forget them, or be tempted by the father of lies to conceal them. Q. What must he do when he has finished the declaration of his sins ? A. He says, For these and all my other sins^ which I cannot at present call to mind, I am heartily sorry , purpose ameniimentfor the future^ humbly beg pardon of God y penance and abslntion of you, m;/ ghostly father. He then finishes the confleor^ beginning from the words, Therefore I beseech thee, SfC, Q. What must he do after this ? A. He must listen with attention to the advice that the Priest gives him, answer with humility the questions that he may put, accept the penance that he enjoins, and readily consent not to receive absolu- tion if he thinks proper to defer it. Q. What is absolution 1 A. Absolution is a remission of nih, and of the eternal punishment due to mortal sin. It constitutes the form of the sacrament of penance, and consists in those words pronounced by the priest in the person of Jesus Christ : I absolve you from your sinn. «n the name of the Father, ^, Q. What ought he to do whilst the Priest is giving him absolution 1 A. He must renew his sorrow for his sins, acknow- ledge himself unworthy of the favour that is con- ferred upon him, and beg the grace of God to die, rather than to fall again into sin. Q. What ought he to do after leaving the confes- sional ? A. He ought to detest his sins anew, thank God for having pardoned them, beseech him to supply by his mercy, whatever defect there may have been in his contrition and confession, renew his purpose of amendment, call to mind the advice given to him by his confessor, resolve to practise it, and perform his penance as soon as he conveniently can. Q. If the confessor thinks it expedient to defer absolution, what must the penitent do? A. He must submit to the delay with humility, punctually follow the directions thet Lave been gi- ven to him, and return to cor i!^',PM;ji at tho time appointed. Q. Who are those to whom it is necessary or ex- pedient to defer absolution 1 A. 1 Snch as are ignorant of the principal mys- Ui k^ cf faith 2. Such as give no signs of sorrow lity the ice that absolu- of the istilutes consists in the ur sin*, riost )5» cknow- is cou- . to die, confes- k God supply e been purpose to him frform defer lility, [en gi- time )r ex- mys- )rrow J 23 0/of a purpose of amendmrnt; 3. such as frequen- tly fall into the same mortal sins; 4 such as refmie to be reconciled with their neighbour. 5. Such as reiuse to sati^^fy th» if neighbour for the injury done to him in his gor»ds or his reputation ; ^ Such as are unwilling to ibrsake the immediate occasions of sin ; 7. Such as live in habitutil sin and :ake no pains to correct it ; 8. Such as live in a constant neglect f the common duties of a Christian as prayer, &c. Q. What is meant by a general confession ? A. Either a declaration of all the sins of our )ife past, or a repetition of only some preceding confe«-^ sions. Q* Is it sometimes necessary to make a generaif confession ? A. Yes ; it is frequently absolutely necessary. Q. Who are under this necessity ? A. 1, They who know that their former confes- sion was bad. 2. They who have reason to doubt of the validity of their former confessions. Q. It is not also sometimes expedient to make a general confession 1 A. Yes. Q. Wheni A. Before the first communion, and before we enter upon a new state of life. If in making a ge- . neral confession, whether it be through necessity or choice, we discover some mortal sin which we I never confessed before, we must mention this cir- cumstance and the reason of our omission. Q. W^hat are the advantages of a general con- fession ? A. It corrects the faults of the preceding con fessions, gives rise to more lively sentiments of con- trition, and bestows interior peace and joy of a good conscience. 24 '. Q. What is the best moans to make a good con- fession ? A. To make each confession as if we were sure of dying immediately after it. SATISFAGTION. rJ' . '-■•-. •:'v; i Q. What is satisfaction ? A. Satisfaction is a reparation which we owe to Cod und to our neighbour for the injury done to him. Ji Q. Are we able to make satisfaction to God ? ;i A. No; not of ourselves ; But we can satisfy him by uniting ourselves with Jesus Christ who has sa- tisfied for our sins. ■> Q. Since Jesus Christ has satisfied for our sins, are we still obliged to make him satisfaction ? A. Yes ; because the merit of the satisfaction made by Jesus Christ is applied to us in the sacra-' ment only by the means of the satisfactions of pe- nance. And in their turn all our latisfactions derive their virtue from Jesus Christ, as without him they would be of no avail with God. Q. But are not our sins forgiven us by the abso- lution of the Priest ? A. Yes; they are forgiven as to the guilt and the eternal punishment which they had deserved, but not as to the temporal punishment into which the eternal punishment has been changed by the virtue of the sacrament of penance and this remains to be expiated either in this world or in flames of pur- gatory. • Q. How do you satisfy God for this temporal punishment? i *.viv >^ A. By good works, and chiefly by sacramental satisfaction. *,mm 25 good con- re sure of (U »;;'n t, * - — ' r i ' : *' ve owe to ' done to >od ? itisfy him 10 has sa- • our sins, >n? itisfuclion the sacra-^ ons of pe- ons derive him they the abso- /'. It and the ^rved, but hich the [he virtue lins to be of pur- temporal kamental wj\ Q. What is this sacramental satisfaction t A. It is the faithful performance of the penitential works imposed upon us by the priest to whom we made our confession. 7 Q. What are these penitential woiksl A. Prayer, fasting, alms-deeds. Q. What is meant by prayer? A. 1. Mental and vocal prayer. 2. Assisting at mass. 3. At vespers, sermons, and catechism. 4. Pious reading. 5. An oblation to God of all our actions and sufferings. 6. Meditation on the truths of eternity, and elevation of the heart to God. Q. What is meant by fasting? A. 1. Every retrenchment of our food, either as to quality or quantity, of amusements, and the con- veniences of life. 2. Every maceration of the spirit, by renouncing our own judgment and will, and ^bearing crosses and humiliations with patience for God's sake. Q. What is meant by alms-deeds 1 A. All the works of mercy corporal and spiritual. Q. May we also satisfy God by the losses, sick- ness and afflictions which he sends us ? A. Yes, provided we suffer them for his sake with patience and in a spirit of penance. Q. Why then do you say that we satisfy God chiefly by sacramental satisfaction ? A. Because, being a part of the sacrament of penance, it partakes of its virtues, and has in itself, by the institution of Jesus Christ, a peculiar force to atone for the temporal punishment. Q. Is the penitent obliged to perform the penance imposed by the confessor ? A. Yes, he is obliged under pain of sin to do what the confessor ordered. 26 Q. If he does not perform his penance^ does this show that his confession was invalid ? A. No, provided that when the penance was im- posed he really intended to perform it. But if he omits it merely through sloth, he has good reason to suspect the sincerity of his dispositions in making his confession. Q. Is it suflicient harely to perform the penan- ce enjoined by the priest ? A. Yes, with regard to the integrity of the sacra- ment. But if a person sincerely wishes to satisfy God for his sins, he must do penance all his life, and with this view he must daily offer up to God what he does and what he suffers. Q. Why so ? A. First, because the penances enjoined by the priest, commonly fall short of what our sins deserve. Secondly, because if our penance be not proportioned to the greatness of our sins, we shall sufier in the next world to supply what was wanting to it on our part. Hence if we neglect to discharge what we owe to the divine justice by voluntary mortifications of the senses, fasting, self-denials, almsdeeds, and other good works, we must expect to suffer most rigorous pains in purgatory which greatly exceed all that can be endured in this world P Q. Is nothing more required than to satisfy God ? A Yes, we must also make satisfaction to our neighbour if we have injured him. Q. How do we make satisfaction to our neighbour . A. By repairing the evil which we have done him, either in his person, his good name, or worldly goods. Q. When must this satisfaction be made . A. Before confession, if possible. If it has not been done, the penitent must have a sincere resolu- tion to do it the very first opportunity. >es this was im- t if he )asou to naking penan- e sacra- > satisfy ife, and >d what by the deserve. )rtioiied in the on our lat we cations and r most eed all IS God? to our hbour . le him, goods. as not resolu- Q. If the penitent be not resolved to satisfy God and his neighbour , would his confession be valid ? A. No; and if he received absolution in this dis- position , he would be guilty of a sacrilege. Q. Has the church the power of supplying for part of the satisfaction due to God for sin ? A. Yes ; and this power she uses by the grant of indulgences to those who do what is requisite to gain them. ,i ' t J ' ' u INDULGENCES. Q. What is an indulgence ? A. An indulgence is a remission granted by the church to penitent sinners, of a part or of the whole of the temporal punishment due to their sins which have been pardoned in the sacrament of penance. Q. How do you know that the Church has the power of remitting this temporal punishment ? A. From these words of our Saviour : (Mat. 13, 18,) Whatsoever you shall loose upon earth, shall be loo- sed in heaven. By which he renders her the depo- sitory of his own power : and certainly he can remit sin and every punishment due to sin. Q. What does faith oblige us to believe concer- ning indulgences? A. These two things: 1. that the Church has received from Christ the power of granting them ; and 2. that the use of them is highly advantageous and salutary to the faithful. Q. From what funds does the Church draw this remission which she grants to the penitent sinners ? A. From the treasure of the infinite satisfactions of Jesus Christ, and of the superabundant satisfac- tion of the saints, which she has the power of dispen- sing for the good of her children, according to the rules of christian prudence and charity. 28 • Q. T)ops the power whicli the Church has of remit- ting the punishment of sin extend to the next world ? A. Yes, at least indirectly. For the satisfaction which the sinner makes in this life, exempts him from suffering in the next in proportion to what he suffered in this. And as the indulgence which the Church «(rants to the sinner, stands him in lieu of this satisfaction, it follows that she also remits the punishments of the next life. Q. Can the Church exempt the sinner from doing penance? A. No; on the contrary, her intention always is to excite sinners to do penance, even when she grants indulgences to them. Q. Why then does she gl-ant indulgences? A Because as the penance done by the sinner generally falls greatly short of the grievousness and multitude of his sins, the Church, like a tender mother makes amends for our weakness, and enables us by indulgences to discharge the debt we owe to the divine justice. So far from exempting us from doing penance, she supposes we do it, and by them she means not to encourage our cowardice and sloth, but only to assist our weakness. Q. How many sorts of indulgences are there? A Two, to wit : a plenary or general indulgence, and a partial or limited indulgence. Q. What is a plenary indulgence ? A. A plenary mdulgence is a remission of all the punishment due to sin. Q. What is a limited indulgence? A. It is a remission of only a part of the punish- ment due to sin, and is confined to a certain number of days or years. Q. WhLt is meant by an indulgence of 40 years or 40 days for instance ? f rem it- world ? ^faction 3ts him i^hat he lich the lieu of aits the Q doing lys is to I crrarits siriber ess and tender enables ' owe to from them i sloth, •e? gence, all the unish- umber years ' A. It is a release to the penitent sinner of as much punishment as God would remit to him, if he really for 40 years or days, did penance propor- tioned to his sin, according to the penitential canons which were formerly observed in the Church. Hence the indulgence exempts him not only from the canonical penance of 40 years or days, which the ancient discipline of the Church would have imposed upon him, but it also releases him from as much punishment in the next world, as he would have escaped had he in this performed a canonical penance of 40 years or days. Q. What must we do to gain indulgences? A. 1 . We must have a sincere contrition for our sins ; 2. We must have a real desire to make satis- faction to God ; 3. We must make what satisfaction we can ; 4. We must be in the state of grace ; 5. We must do what is prescribed by him who grants the indulgence. Q. What is the effect of a plenary indulgence 1 A. Such, that whoever has the happiness to gain a plenary indulgence, is as free from spot and debt as he was after baptism. Hence, if he gains it at the hour of his death, his soul upon leaving its body, will be immediately admitted into heaven. Q. Can the Church grant indulgences in favour of the souls in purgatory ? A. Yes, but not in the same manner as she grants them to the faithful upon earth- She grants them to the living by way of absolution^ and in favour of the dead only by way of suffrage and in- tercession. That is, she grants indulgences to the living, in virtue of the jurisdiction she has over them, and by releasing them from the punishment still due to their sins ; whereas in granting indul- gences in favour of the dead« she engages the hi 30 living to offer to God more fervent prayers for their relief; and in consideration of these supplications and other good works performed by the living, she draws from her treasures a portion of the satis- ,^j^«»^ , ^ factions of Jesus Christ, and the saints to be ac- cepted by God, according to the rules of His wisdom, as a discharge of the debt of her departed children. ■ ''f* ■: ■-* a;: .■■:; "■ - » ' -, ■*■' ' -. ■^*i: .j*-'-3r"n >r their cations ng, she I satis- be ao- nsdom, lildren. ^j,,^!SRS*tr.- . It ' -■ * / -•V :t,l1'- NEW AND STANDARD CATHOLIC BOOKS, >J FOR SALE BY CAREY, BROTHERS, No. 24, St. John Street, Quebec. 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