Question: How have the enemies of the Church made use of the abuse of Indulgences?

Answer: 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.


Question: {236} How does the Church by means of Indulgences remit the temporal punishment due to sin?

Answer: 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.


Question: What do we mean by the "superabundant satisfaction of the Blessed Virgin and the Saints"?

Answer: 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.


Question: Does the Church, by granting Indulgences, free us from doing Penance?

Answer: The Church, by granting Indulgences, does not free us from doing penance, but simply makes our penance lighter that we may more easily satisfy for our sins and escape the punishments they deserve.


Question: Who has the power to grant Indulgences?

Answer: The Pope alone has the power to grant Indulgences for the whole Church; but the bishops have power to grant partial Indulgences in their own diocese. Cardinals and some others, by the special permission of the Pope, have the right to grant certain Indulgences.


Question: Where shall we find the Indulgences granted by the Church?

Answer: 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.


Question: {237} What must we do to gain an Indulgence?

Answer: To gain an Indulgence we must be in the state of grace and perform the works enjoined.


Question: Besides being in a state of grace and performing the works enjoined, what else is necessary for the gaining of an Indulgence?

Answer: Besides being in a state of grace and performing the works enjoined, it is necessary for the gaining of an Indulgence to have at least the general intention of gaining it.


Question: How and why should we make a general intention to gain all possible Indulgences each day?

Answer: We should make a general intention at our morning prayers to gain all possible Indulgences each day, because several of the prayers we say and good works we perform may have Indulgences attached to them, though we are not aware of it.


Question: What works are generally enjoined for the gaining of Indulgences?

Answer: The works generally enjoined for the gaining of Indulgences are: The saying of certain prayers, fasting, and the use of certain articles of devotion; visits to Churches or altars, and the giving of alms. For the gaining of Plenary Indulgences it is generally required to go to confession and Holy Communion and pray for the intention of the Pope.


Question: What does praying for a person's intention mean?

Answer: Praying for a person's intention means praying for whatever he prays for or desires to obtain through prayer--some spiritual or temporal favors.


Question: What does an Indulgence of forty days mean?

Answer: An Indulgence of forty days means that for the prayer or work to which an Indulgence of forty days is attached, God remits as much of our temporal punishment as He remitted for forty days' canonical penance. We do not know just how much temporal punishment God remitted for forty days' public penance, but whatever it was, He remits the same now when we gain an Indulgence of forty days. The same rule applies to Indulgences of a year or any length of time.


Question: Why did the Church moderate its severe penances?

Answer: The Church moderated its severe penances, because when Christians--terrified by persecution--grew weaker in their faith, there was danger of some abandoning their religion rather than submit to the penances imposed. The Church, therefore, wishing to save as many as possible, made the sinner's penance as light as possible.


Question: To what things may Indulgences be attached?

Answer: Plenary or Partial Indulgences may be attached to prayers and solid articles of devotion; to places such as churches, altars, shrines, &c., to be visited; and by a special privilege they are sometimes attached to the good works of certain persons.


Question: When do things lose the Indulgences attached to them?

Answer: Things lose the Indulgences attached to them: (1) When they are so changed at once as to be no longer what they were; (2) When they are sold. Rosaries and other indulgenced articles do not lose their indulgences, when they are loaned or given away, for the indulgence is not personal but attached to the article itself.


Question: Will a weekly Confession suffice to gain during the week all Indulgences to which Confession is enjoined as one of the works?

Answer: Weekly confession will suffice to gain during the week all Indulgences to which confession is enjoined as one of the works, provided we continue in a state of grace, perform the other works enjoined and have the intention of gaining these Indulgences.


Question: How and when may we apply Indulgences for the benefit of the souls in Purgatory?

Answer: We may apply Indulgences for the benefit of the souls in Purgatory by way of intercession; whenever this application is mentioned and permitted by the Church in granting the Indulgence; that is, when the Church declares that the Indulgence granted is applicable to the souls of the living or the souls in Purgatory; so that we may gain it for the benefit of either.


Question: What does the word Eucharist strictly mean?

Answer: The word Eucharist strictly means pleasing, and this Sacrament is so called because it renders us most pleasing to God by the grace it imparts, and it gives us the best means of thanking Him for all His blessings.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {238} What is the Holy Eucharist?

Answer: 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.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: What do we mean when we say the Sacrament which contains the Body and Blood?

Answer: When we say the Sacrament which contains the Body and Blood, we mean the Sacrament which is the Body and Blood, for after the Consecration there is no other substance present in the Eucharist.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: When is the Holy Eucharist a Sacrament, and when is it a sacrifice?

Answer: The Holy Eucharist is a Sacrament when we receive it in Holy Communion and when it remains in the Tabernacle of the Altar. It is a sacrifice when it is offered up at Mass by the separate Consecration of the bread and wine, which signifies the separation of Our Lord's blood from His body when He died on the Cross.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {239} When did Christ institute the Holy Eucharist?

Answer: Christ instituted the Holy Eucharist at the Last Supper, the night before He died.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {240} Who were present when our Lord instituted the Holy Eucharist?

Answer: When Our Lord instituted the Holy Eucharist, the twelve Apostles were present.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {241} How did our Lord institute the Holy Eucharist?

Answer: 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."

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {242} What happened when our Lord said, "This is my body; this is my blood"?

Answer: 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.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: How do we prove the Real Presence, that is, that Our Lord is really and truly present in the Holy Eucharist?

Answer: We prove the Real Presence--that is, that Our Lord is really and truly present in the Holy Eucharist--(1) By showing that it is possible to change one substance into another; (2) By showing that Christ did change the substance of bread and wine into the substance of His body and blood; (3) By showing that He gave this power also to His Apostles and to the priests of His Church.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: How do we know that it is possible to change one substance into another?

Answer: We know that it is possible to change one substance into another, because (1) God changed water into blood during the plagues of Egypt; (2) Christ changed water into wine at the marriage of Cana; (3) Our own food is daily changed into the substance of our flesh and blood; and what God does gradually, He can also do instantly by an act of His will.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: Are these changes exactly the same as the changes that take place in the Holy Eucharist?

Answer: These changes are not exactly the same as the changes that take place in the Holy Eucharist, for in these changes the appearance also is changed, but in the Holy Eucharist only the substance is changed while the appearance remains the same.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: How do we show that Christ did change bread and wine into the substance of His body and blood?

Answer: We show that Christ did change bread and wine into the substance of His body and blood: (1) From the words by which He promised the Holy Eucharist; (2) From the words by which He instituted the Holy Eucharist; (3) From the constant use of the Holy Eucharist in the Church since the time of the Apostles; (4) From the impossibility of denying the Real Presence in the Holy Eucharist, without likewise denying all that Christ has taught and done; for we have stronger proofs for the Holy Eucharist than for any other Christian truth.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {243} Is Jesus Christ whole and entire both under the form of bread and under the form of wine?

Answer: Jesus Christ is whole and entire both under the form of bread and under the form of wine.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: 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?

Answer: We know that under the appearance of bread we receive also Christ's blood, and under the appearance of wine we receive also Christ's body; because in the Holy Eucharist we receive the living body of Our Lord, and a living body cannot exist without blood, nor can living blood exist without a body.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: Is Jesus Christ present whole and entire in the smallest portion of the Holy Eucharist, under the form of either bread or wine?

Answer: 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.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {244} Did anything remain of the bread and wine after their substance had been changed into the substance of the body and blood of our Lord?

Answer: After the substance of the bread and wine had been changed into the substance of the body and blood of Our Lord, there remained only the appearances of bread and wine.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {245} What do you mean by the appearances of bread and wine?

Answer: By the appearances of bread and wine I mean the figure, the color, the taste, and whatever appears to the senses.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {246} What is this change of the bread and wine into the body and blood of our Lord called?

Answer: This change of the bread and wine into the body and blood of Our Lord is called Transubstantiation.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: What is the second great miracle in the Holy Eucharist?

Answer: The second great miracle in the Holy Eucharist is the multiplication of the presence of Our Lord's body in so many places at the same time, while the body itself is not multiplied--for there is but one body of Christ.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: 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?

Answer: There are not as many bodies of Christ as there are tabernacles in the world, or as there are Masses being said at the same time; but only one body of Christ, which is everywhere present whole and entire in the Holy Eucharist, as God is everywhere present, while He is but one God.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {247} How was the substance of the bread and wine changed into the substance of the body and blood of Christ?

Answer: The substance of the bread and wine was changed into the substance of the body and blood of Christ by His almighty power.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {248} Does this change of bread and wine into the body and blood of Christ continue to be made in the Church?

Answer: This change of bread and wine into the body and blood of Christ continues to be made in the Church by Jesus Christ through the ministry of His priests.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {249} When did Christ give His priests the power to change bread and wine into His body and blood?

Answer: 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."

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: What do the words "Do this in commemoration of Me" mean?

Answer: 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.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {250} How do the priests exercise this power of changing bread and wine into the body and blood of Christ?

Answer: The priests exercise this power of changing bread and wine into the body and blood of Christ through the words of consecration in the Mass, which are words of Christ: "This is my body; this is my blood."

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: At what part of the Mass does the Consecration take place?

Answer: The Consecration in the Mass takes place immediately before the elevation of the Host and Chalice, which are raised above the head of the priest that the people may adore Our Lord who has just come to the altar at the words of Consecration.

LESSON TWENTY-SECOND.: ON THE HOLY EUCHARIST.


Question: {251} Why did Christ institute the Holy Eucharist?

Answer: Christ instituted the Holy Eucharist--

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: Has the Holy Eucharist any other effect?

Answer: The Holy Eucharist remits venial sins by disposing us to perform acts of love and contrition. It preserves us from mortal sin by exciting us to greater fervor and strengthening us against temptation.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {252} How are we united to Jesus Christ in the Holy Eucharist?

Answer: We are united to Jesus Christ in the Holy Eucharist by means of Holy Communion.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {253} What is Holy Communion?

Answer: Holy Communion is the receiving of the body and blood of Christ.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: Is it not beneath the dignity of Our Lord to enter our bodies under the appearance of ordinary food?

Answer: It is not beneath the dignity of Our Lord to enter our bodies under the appearance of ordinary food any more than it was beneath His dignity to enter the body of His Blessed Mother and remain there as an ordinary child for nine months. Christ's dignity, being infinite, can never be diminished by any act on His own or on our part.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: Why does not the Church give Holy Communion to the people as it does to the priest under the appearance of wine also?

Answer: The Church does not give Holy Communion to the people as it does to the priest under the appearance of wine also, to avoid the danger of spilling the Precious Blood; to prevent the irreverence some might show if compelled to drink out of a chalice used by all, and lastly, to refute those who denied that Our Lord's blood is present under the appearance of bread also.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {254} What is necessary to make a good Communion?

Answer: To make a good Communion it is necessary to be in the state of sanctifying grace and to fast according to the laws of the Church.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: What should a person do who, through forgetfulness or any other cause, has broken the fast necessary for Holy Communion?

Answer: A person who through forgetfulness or any other cause has broken the fast necessary for Holy Communion, should again fast and receive Holy Communion the following morning if possible, without returning to confession. It is not a sin to break one's fast, but it would be a mortal sin to receive Holy Communion after knowingly breaking the fast necessary for it.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {255} Does he who receives Communion in mortal sin receive the body and blood of Christ?

Answer: 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.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {256} Is it enough to be free from mortal sin to receive plentifully the graces of Holy Communion?

Answer: To receive plentifully the graces of Holy Communion it is not enough to be free from mortal sin, but we should be free from all affection to venial sin, and should make acts of lively faith, of firm hope, and ardent love.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {257} What is the fast necessary for Holy Communion?

Answer: The fast necessary for Holy Communion is the abstaining from food, alcoholic drinks and non-alcoholic drinks for one hour before Holy Communion. Water does not break the fast.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: Does medicine taken by necessity or food taken by accident break the fast for Holy Communion?

Answer: Medicine does not break the fast; food taken by accident within one hour before Communion breaks the fast.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {258} Is any one ever allowed to receive Holy Communion when not fasting?

Answer: To protect the Blessed Sacrament from insult or injury, or when in danger of death, Holy Communion may be received without fasting.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: Is the Holy Communion called by any other name when given to one in danger of death?

Answer: When the Holy Communion is given to one in danger of death, it is called Viaticum, and is given with its own form of prayer. In giving Holy Communion the priest says: "May the body of Our Lord Jesus Christ guard your soul to eternal life." In giving Holy Viaticum he says: "Receive, brother (or sister), the Viaticum of the body of Our Lord Jesus Christ, which will guard you from the wicked enemy and lead you into eternal life."

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {259} When are we bound to receive Holy Communion?

Answer: We are bound to receive Holy Communion, under pain of mortal sin, during the Easter time and when in danger of death.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {260} Is it well to receive Holy Communion often?

Answer: 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.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: How shall we know how often we should receive Holy Communion?

Answer: We shall know how often we shall receive Holy Communion only from the advice of our confessor, by whom we must be guided, and whom we must strictly obey in this as well as in all matters concerning the state of our soul.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: What is a spiritual Communion?

Answer: A spiritual communion is an earnest desire to receive Communion in reality, by which desire we make all preparations and thanksgivings that we would make in case we really received the Holy Eucharist. Spiritual Communion is an act of devotion that must be pleasing to God and bring us blessings from Him.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {261} What should we do after Holy Communion?

Answer: After Holy Communion we should spend some time in adoring Our Lord, in thanking Him for the grace we have received, and in asking Him for the blessings we need.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: What length of time should we spend in thanksgiving after Holy Communion?

Answer: 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.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: What should we be particular about when receiving Holy Communion?

Answer: When receiving Holy Communion we should be particular: (1) About the respectful manner in which we approach and return from the altar; (2) About our personal appearance, especially neatness and cleanliness; (3) About raising our head, opening our mouth and putting forth the tongue in the proper manner; (4) About swallowing the Sacred Host; (5) About removing it carefully with the tongue, in case it should stick to the mouth, but never with the finger under any circumstances.

LESSON TWENTY-THIRD.: ON THE ENDS FOR WHICH THE HOLY EUCHARIST WAS INSTITUTED.


Question: {262} When and where are the bread and wine changed into the body and blood of Christ?

Answer: The bread and wine are changed into the body and blood of Christ at the Consecration in the Mass.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {263} What is the Mass?

Answer: The Mass is the unbloody sacrifice of the body and blood of Christ.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Why is this Sacrifice called the Mass?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {264} What is a sacrifice?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {265} Is the Mass the same sacrifice as that of the Cross?

Answer: The Mass is the same sacrifice as that of the Cross.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {266} How is the Mass the same sacrifice as that of the Cross?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {267} What were the ends for which the sacrifice of the Cross was offered?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: How are the fruits of the Mass distributed?

Answer: The fruits of the Mass are distributed thus: The first benefit is bestowed on the priest who says the Mass; the second on the person for whom the Mass is said, or for the intention for which it is said; the third on those who are present at the Mass, and particularly on those who serve it, and the fourth on all the faithful who are in communion with the Church.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Are all Masses of equal value in themselves or do they differ in worth?

Answer: All Masses are equal in value in themselves and do not differ in worth, but only in the solemnity with which they are celebrated or in the end for which they are offered.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: How are Masses distinguished?

Answer: Masses are distinguished thus: (1) When the Mass is sung by a bishop, assisted by a deacon and sub-deacon, it is called a Pontifical Mass; (2) When it is sung by a priest, assisted by a deacon and sub-deacon, it is called a Solemn Mass; (3) When sung by a priest without deacon and sub-deacon, it is called a Missa Cantata or High Mass; (4) When the Mass is only read in a low tone it is called a low or private Mass.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: For what end or intention may Mass be offered?

Answer: Mass may be offered for any end or intention that tends to the honor and glory of God, to the good of the Church or the welfare of man; but never for any object that is bad in itself, or in its aims; neither can it be offered publicly for persons who are not members of the true Church.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Explain what is meant by Requiem, Nuptial and Votive Masses.

Answer: A Requiem Mass is one said in black vestments and with special prayers for the dead. A Nuptial Mass is one said at the marriage of two Catholics, and it has special prayers for their benefit. A Votive Mass is one said in honor of some particular mystery or saint, on a day not set apart by the Church for the honor of that mystery or saint.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: From what may we learn that we are to offer up the Holy Sacrifice with the priest?

Answer: We may learn that we are to offer up the Holy Sacrifice with the priest from the words used in the Mass itself; for the priest, after offering up the bread and wine for the Sacrifice, turns to the people and says: "Orate Fratres," &c., which means: "Pray, brethren, that my sacrifice and yours may be acceptable to God the Father Almighty," and the server answers in our name: "May the Lord receive the sacrifice from thy hands to the praise and glory of His own name, and to our benefit and that of all His Holy Church."

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: From what did the custom of making an offering to the priest for saying Mass arise?

Answer: The custom of making an offering to the priest for saying Mass arose from the old custom of bringing to the priest the bread and wine necessary for the celebration of Mass.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Is it not simony, or the buying of a sacred thing, to offer the priest money for saying Mass for your intention?

Answer: It is not simony, or the buying of a sacred thing, to offer the priest money for saying Mass for our intention, because the priest does not take the money for the Mass itself, but for the purpose of supplying the things necessary for Mass and for his own support.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {268} Is there any difference between the sacrifice of the Cross and the sacrifice of the Mass?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What are the chief parts of the Mass?

Answer: The chief parts of the Mass are: (1) The Offertory, at which the priests offers to God the bread and wine to be changed at the Consecration; (2) The Consecration, at which the substance of the bread and wine are changed into the substance of Christ's body and blood; (3) The Communion, at which the priest receives into his own body the Holy Eucharist under the appearance of both bread and wine.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: At what part of the Mass does the Offertory take place, and what parts of the Mass are said before it?

Answer: The Offertory takes place immediately after the uncovering of the chalice. The parts of the Mass said before it are: The Introit, Kyrie, Gloria, Prayers, Epistle, Gospel and Creed. The Introit, Prayers, Epistle and Gospel change in each Mass to correspond with the feast celebrated.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is the part of the Mass called in which the Words of Consecration are found?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What follows the Communion of the Mass?

Answer: Following the Communion of Mass, there are prayers of thanksgiving, the blessing of the people, and the saying of the last Gospel.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What things are necessary for Mass?

Answer: The things necessary for Mass are: (1) An altar with linen covers, candles, crucifix, altar stone and Mass book; (2) A Chalice with all needed in its use, and bread of flour from wheat and wine from the grape; (3) Vestments for the priest, and (4) An acolyte or server.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is the altar stone, and of what does it remind us?

Answer: The altar stone is that part of the altar upon which the priest rests the Chalice during Mass. This stone contains some holy relics sealed up in it by the bishop, and if the altar is of wood this stone is inserted just in front of the Tabernacle. The altar stone reminds us of the early history of the Church, when the martyrs' tombs were used for altars by the persecuted Christians.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What lesson do we learn from the practice of using martyrs' tombs for altars?

Answer: From the practice of using martyrs' tombs for altars we learn the inconvenience, sufferings and dangers the early Christians willingly underwent for the sake of hearing Mass. Since the Mass is the same now as it was then, we should suffer every inconvenience rather than be absent from Mass on Sundays or holy days.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What things are used with the chalice during Mass?

Answer: The things used with the chalice during Mass are: (1) The purificator or cloth for wiping the inside; (2) The paten or small silver plate used in handling the host; (3) The pall or white card used for covering the chalice at Mass; (4) The corporal or linen cloth on which the chalice and host rest.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is the host?

Answer: The host is the name given to the thin wafer of bread used at Mass. This name is generally applied before and after Consecration to the large particle of bread used by the priest, though the small particles given to the people are also called by the same name.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Are large and small hosts consecrated at every Mass?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What vestments does the priest use at Mass and what do they signify?

Answer: The vestments used by the priest at Mass are: (1) The Amice, a white cloth around the shoulders to signify resistance to temptation; (2) The Alb, a long white garment to signify innocence; (3) The Cincture, a cord about the waist, to signify chastity; (4) The Maniple or hanging vestment on the left arm, to signify penance; (5) The Stole or long vestment about the neck, to signify immortality; (6) The Chasuble or long vestment over all, to signify love and remind the priest, by its cross on front and back, of the Passion of Our Lord.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: How many colors of vestments are used, and what do the colors signify?

Answer: Five colors of vestments are used, namely, white, red, green, violet or purple, and black. White signifies innocence and is used on the feasts of Our Blessed Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost, and of martyrs. Green signifies hope, and is generally used on Sundays from Epiphany to Pentecost. Violet signifies penance, and is used in Lent and Advent. Black signifies sorrow, and is used on Good Friday and at Masses for the dead. Gold is often used for white on great feasts.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is the Tabernacle and what is the Ciborium?

Answer: The Tabernacle is the house-shaped part of the altar where the sacred vessels containing the Blessed Sacrament are kept. The Ciborium is the large silver or gold vessel which contains the Blessed Sacrament while in the Tabernacle, and from which the priest gives Holy Communion to the people.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is the Ostensorium or Monstrance?

Answer: The Ostensorium or Monstrance is the beautiful wheel-like vessel in which the Blessed Sacrament is exposed and kept during the Benediction.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {269} How should we assist at Mass?

Answer: We should assist at Mass with great interior recollection and piety and with every outward mark of respect and devotion.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {270} Which is the best manner of hearing Mass?

Answer: 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.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is important for the proper and respectful hearing of Mass?

Answer: For the proper and respectful hearing of Mass it is important to be in our place before the priest comes to the altar and not to leave it before the priest leaves the altar. Thus we prevent the confusion and distraction caused by late coming and too early leaving. Standing in the doorways, blocking up passages and disputing about places should, out of respect for the Holy Sacrifice, be most carefully avoided.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is Benediction of the Blessed Sacrament, and what vestments are used at it?

Answer: Benediction of the Blessed Sacrament is an act of divine worship in which the Blessed Sacrament, placed in the ostensorium, is exposed for the adoration of the people and is lifted up to bless them. The vestments used at Benediction are: A cope or large silk cloak and a humeral or shoulder veil.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Why does the priest wear special vestments and use certain ceremonies while performing his sacred duties?

Answer: The priest wears special vestments and uses certain ceremonies while performing his sacred duties: (1) To give greater solemnity and to command more attention and respect at divine worship; (2) To instruct the people in the things that these vestments and ceremonies signify; (3) To remind the priest himself of the importance and sacred character of the work in which he is the representative of Our Lord Himself. Hence we should learn the meaning of the ceremonies of the Church.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: How do we show that the ceremonies of the Church are reasonable and proper?

Answer: We show that the ceremonies of the Church are reasonable and proper from the fact that all persons in authority, rulers, judges and masters, require certain acts of respect from their subjects, and as we know Our Lord is present on the altar, the Church requires definite acts of reverence and respect at the services held in His honor and in His presence.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Are there other reasons for the use of ceremonies?

Answer: There are other reasons for the use of ceremonies: (1) God commanded ceremonies to be used in the old law, and (2) Our Blessed Lord Himself made use of ceremonies in performing some of His miracles.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: How are the persons who take part in a Solemn Mass or Vespers named?

Answer: The persons who take part in a Solemn Mass or Vespers are named as follows: The priest who says or celebrates the Mass is called the celebrant; those who assist him as deacon and sub-deacon are called the ministers; those who serve are called acolytes, and the one who directs the ceremonies is called the master of ceremonies. If the celebrant be a bishop, the Mass or Vespers is called Pontifical Mass or Pontifical Vespers.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: What is Vespers?

Answer: Vespers is a portion of the divine office or daily prayer of the Church. It is sung in Churches generally on Sunday afternoon or evening, and is usually followed by Benediction of the Blessed Sacrament.

LESSON TWENTY-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: Can one satisfy for neglecting Mass on Sunday by hearing Vespers on the same day?

Answer: 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-FOURTH.: ON THE SACRIFICE OF THE MASS.


Question: {271} What is the Sacrament of Extreme Unction?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Why is this Sacrament called Extreme Unction?

Answer: Extreme means last, and Unction means an anointing or rubbing with oil, and because Catholics are anointed with oil at Baptism, Confirmation and Holy Orders, the last Sacrament in, which oil is used is called Extreme Unction, or the last Unction or anointing.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Is this Sacrament called Extreme Unction if the person recovers after receiving it?

Answer: This Sacrament is always called Extreme Unction, even if it must be given several times to the same person, for Extreme Unction is the proper name of the Sacrament, and it may be given as often as a person recovering from one attack of sickness is in danger of death by another. In a lingering illness it may be repeated after a month or six weeks, if the person slightly recovers and again relapses into a dangerous condition.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: To whom may Extreme Unction be given?

Answer: Extreme Unction may be given to all Christians dangerously ill, who have ever been capable of committing sin after baptism and who have the right dispositions for the Sacrament. Hence it is never given to children who have not reached the use of reason, nor to persons who have always been insane.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What are the right dispositions for Extreme Unction?

Answer: The right dispositions for Extreme Unction are: (1) Resignation to the Will of God with regard to our recovery; (2) A state of grace or at least contrition for sins committed, and (3) A general intention or desire to receive the Sacrament. This Sacrament is never given to heretics in danger of death, because they cannot be supposed to have the intention necessary for receiving it, nor the desire to make use of the Sacrament of Penance in putting themselves in a state of grace.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: When and by whom was Extreme Unction instituted?

Answer: Extreme Unction was instituted at the time of the apostles, for James the Apostle exhorts the sick to receive it. It was instituted by Our Lord Himself--though we do not know at what particular time--for He alone can make a visible act a means of grace, and the apostles and their successors could never have believed Extreme Unction a Sacrament and used it as such unless they had Our Lord's authority for so doing.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {272} When should we receive Extreme Unction?

Answer: We should receive Extreme Unction when we are in danger of death from sickness, or from a wound or accident.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What parts of the body are anointed in Extreme Unction?

Answer: The parts of the body anointed in Extreme Unction are: The eyes, the ears, the nose or nostrils, the lips, the hands and the feet, because these represent our senses of sight, hearing, smell, taste and touch, which are the means through which we have committed most of our sins.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What things should be prepared in the sick-room when the priest is coming to give the last Sacraments?

Answer: When the priest is coming to give the last Sacraments, the following things should be prepared: A table covered with a white cloth; a crucifix; two lighted candles in candlesticks; holy water in a small vessel, with a small piece of palm for a sprinkler; a glass of clean water; a tablespoon and a napkin or cloth, to be placed under the chin of the one receiving the Viaticum. Besides these, if Extreme Unction also is to be given, there should be some cotton and a small piece of bread or lemon to purify the priest's fingers.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What seems most proper with regard to the things necessary for the last Sacraments?

Answer: It seems most proper that the things necessary for the last Sacraments should be carefully kept in every Catholic family, and should never, if possible, be used for any other purpose.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What else is to be observed about the preparation for the administration of the last Sacraments?

Answer: The further preparation for the administration of the last Sacraments requires that out of respect for the Sacraments, and in particular for the presence of Our Lord, everything about the sick-room, the sick person and even the attendants, should be made as neat and clean as possible. Especially should the face, hands and feet of the one to be anointed be thoroughly clean.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {273} Should we wait until we are in extreme danger before we receive Extreme Unction?

Answer: We should not wait until we are in extreme danger before we receive Extreme Unction, but if possible we should receive it whilst we have the use of our senses.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What should we do in case of serious illness if the sick person will not consent or is afraid to receive the Sacraments, or, at least, wishes to put off their reception?

Answer: In case of serious illness, if the sick person will not consent, or is afraid to receive the Sacraments, or, at least, wishes to put off their reception, we should send for the priest at once and let him do what he thinks best in the case, and thus we will free ourselves from the responsibility of letting a Catholic die without the last Sacraments.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {274} Which are the effects of the Sacrament of Extreme Unction?

Answer: The effects of Extreme Unction are: 1st, To comfort us in the pains of sickness and to strengthen us against temptations; 2d, To remit venial sins and to cleanse our soul from the remains of sin; 3d, To restore us to health, when God sees fit.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Will Extreme Unction take away mortal sin if the dying person is no longer able to confess?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How do we know that this Sacrament, more than any other, was instituted to benefit the body?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Since Extreme Unction may restore us to health, should we not be glad to receive it?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {275} What do you mean by the remains of sin?

Answer: By the remains of sin I mean the inclination to evil and the weakness of the will which are the result of our sins, and which remain after our sins have been forgiven.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {276} How should we receive the Sacrament of Extreme Unction?

Answer: We should receive the Sacrament of Extreme Unction in the state of grace, and with lively faith and resignation to the will of God.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {277} Who is the minister of the Sacrament of Extreme Unction?

Answer: The priest is the minister of the Sacrament of Extreme Unction.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What is the final preparation we should make for the reception of the last Sacraments?

Answer: The final preparation we should make for the reception of the last Sacraments consists in an earnest effort to be resigned to God's Holy Will, to excite ourselves to true sorrow for our sins, to profit by the graces given us, to keep worldly thoughts from the mind, and to dispose ourselves as best we can for the worthy reception of the Sacraments and the blessings of a good death.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: At what time should persons dangerously ill attend to the final arrangement of their temporal or worldly affairs?

Answer: Persons dangerously ill should attend to the final arrangement of their temporal or worldly affairs at the very beginning of their illness, that these things may not distract them at the hour of death, and that they may give the last hours of their life entirely to the care of their soul.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {278} What is the Sacrament of Holy Orders?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Besides bishops and priests, who are the other ministers of the Church?

Answer: Besides bishops and priests, the other ministers of the Church are deacons and sub-deacons, who, while preparing for the priesthood, have received some of the Holy Orders, but who have not been ordained to the full powers of the priest.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Why is this Sacrament called Holy Orders?

Answer: This Sacrament is called Holy Orders because it is conferred by seven different grades or steps following one another in fixed order by which the sacred powers of the priesthood are gradually given to the one admitted to that holy state.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What are the grades by which one ascends to the priesthood?

Answer: The grades by which one ascends to the priesthood are (1) Tonsure, or the clipping of the hair by the bishop, by which the candidate for priesthood dedicates himself to the service of the altar; (2) The four minor orders, Porter, Reader, Exorcist, and Acolyte, by which he is permitted to perform certain duties that laymen should not perform; (3) Sub-deaconship, by which he takes upon himself the obligation of leading a life of perpetual chastity and of saying daily the divine office; (4) Deaconship, by which he receives power to preach, baptize, and give Holy Communion. The next step, priesthood, gives him power to offer the Holy Sacrifice of the Mass and forgive sins. These orders are not all given at once, but at times fixed by the laws of the Church.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Are not the different orders separate Sacraments?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What name is given to sub-deaconship, deaconship and priesthood?

Answer: Sub-deaconship, deaconship and priesthood are called major or greater orders, because those who receive them are bound for life to the service of the altar and they cannot return to the service of the world to live as ordinary laymen.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What double power does the Church possess and confer on her pastors?

Answer: The Church possesses and confers on her pastor, the power of orders and the power of jurisdiction; that is, the power to administer the Sacraments and sanctify the faithful, and the power to teach and make laws that direct the faithful to their spiritual good. A bishop has the full power of orders and the Pope alone has the full power of jurisdiction.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How do the pastors of the Church rank according to authority?

Answer: The pastors of the Church rank according to authority as follows: (1) Priests, who govern parishes or congregations in the name of their bishop; (2) Bishops, who rule over a number of parishes or a diocese; (3) Archbishops, who have authority over a number of dioceses or a province; (4) Primates, who have authority over the ecclesiastical or Church provinces of a nation; (5) Patriarchs, who have authority over a whole country; and last and highest, the Pope, who rules the Church throughout the world.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How do the prelates or higher officers of the Church rank in dignity?

Answer: The prelates or higher officers of the Church rank in dignity as they rank in authority, except that in dignity Cardinals are next to the Pope, and Vicars Apostolic, Monsignori, and others having titles follow bishops. Papal delegates and those specially appointed by the Pope rank according to the powers he has given them.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Who are Cardinals, what are their duties and how are they divided?

Answer: Cardinals are the members of the Supreme Council or Senate of the Church. Their duties are to advise and aid the Pope in the government of the Church, and to elect a new Pope when the reigning Pope dies. They are divided into committees called sacred congregations, each having, its special work to perform. All these congregations taken together are called the Sacred College of Cardinals, of which the whole number is seventy.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Who is a Monsignor?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Who is a Vicar-General?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Who is an Abbot?

Answer: An Abbot is one who exercises over a religious community of men authority similar in many things to that exercised by a bishop over his diocese. He has also certain privileges usually granted to bishops.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What is the pallium?

Answer: The pallium is a white woolen vestment worn by the Pope and sent by him to patriarchs, primates and archbishops. It is the symbol of the fullness of pastoral power, and reminds the wearer of the Good Shepherd, whose example he must follow.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {279} What is necessary to receive Holy Orders worthily?

Answer: To receive Holy Orders worthily it is necessary to be in the state of grace, to have the necessary knowledge and a divine call to this sacred office.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What name is given to this divine call and how can we discover this call?

Answer: This divine call is named a vocation to the priestly or religious life. We can discover it in our constant inclination to such a life from the pure and holy motive of serving God better in it, together with our fitness for it, or, at least, our ability to prepare for it, also in our true piety and mastery over our sinful passions and unlawful desires.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How should we finally determine our vocation?

Answer: We should finally determine our vocation: (1) By leading a holy life that we may be more worthy of it; (2) By praying to the Holy Ghost for light on the subject; (3) By seeking the advice of holy and prudent persons and above all of our confessor.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: What should parents and guardians bear in mind with regard to their children's vocations?

Answer: Parents and guardians should bear in mind with regard to their children's vocations: (1) That it is their duty to aid their children to discover their vocation; (2) That it is sinful for them to resist the Will of God by endeavoring to turn their children from their true vocation or to prevent them from following it by placing obstacles in their way, and, worst of all, to urge them to enter a state of life to which they have not been divinely called; (3) That in giving their advice they should be guided only by the future good and happiness of their children and not by any selfish or worldly motive which may lead to the loss of souls.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {280} How should Christians look upon the priests of the Church?

Answer: Christians should look upon the priests of the Church as the messengers of God and the dispensers of His mysteries.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How do we know that the priests of the Church are the messengers of God?

Answer: 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.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: When did the priests of the Church receive this threefold power to preach, to forgive sins and to consecrate bread and wine?

Answer: The priests of the Church received this three-fold power to preach, to forgive sins and to consecrate bread and wine, when Christ said to them, through the apostles: "Go teach all nations"; "Whose sins you shall forgive they are forgiven," and "Do this for a commemoration of Me."

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Why should we show great respect to the priests and bishops of the Church?

Answer: We should show great respect to the priests and bishops of the Church: (1) Because they are the representatives of Christ upon earth, and (2) Because they administer the Sacraments without which we cannot be saved. Therefore, we should be most careful in what we do, say or think concerning God's ministers. To show our respect in proportion to their dignity, we address the priest as Reverend, the bishop as Right Reverend, the archbishop as Most Reverend, and the Pope as Holy Father.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Should we do more than merely respect the ministers of God?

Answer: We should do more than merely respect the ministers of God. We should earnestly and frequently pray for them, that they may be enabled to perform the difficult and important duties of their holy state in a manner pleasing to God.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {281} Who can confer the Sacrament of Holy Orders?

Answer: Bishops can confer the Sacrament of Holy Orders.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: How do we know that there is a true priesthood in the Church?

Answer: We know that there is a true priesthood in the Church: (1) Because in the Jewish religion, which was only a figure of the Christian religion, there was a true priesthood established by God; (2) Because Christ conferred on His apostles and not on all the faithful the power to offer Sacrifice, distribute the Holy Eucharist and forgive sins.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: But is there need of a special Sacrament of Holy Orders to confer these powers?

Answer: There is need of a special Sacrament of Holy Orders to confer these powers: (1) Because the priesthood which is to continue the work of the apostles must be visible in the Church, and it must therefore be conferred by some visible ceremony or outward sign; (2) because this outward sign called Holy Orders gives not only power but grace and was instituted by Christ, Holy Orders must be a Sacrament.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: Can bishops, priests and other ministers of the Church always exercise the power they have received in Holy Orders?

Answer: Bishops, priests and other ministers of the Church cannot exercise the power they have received in Holy Orders unless authorized and sent to do so by their lawful superiors. The power can never be taken from them, but the right to use it may be withdrawn for causes laid down in the laws of the Church, or for reasons that seem good to those in authority over them. Any use of sacred power without authority is sinful, and all who take part in such ceremonies are guilty of sin.

LESSON TWENTY-FIFTH.: ON EXTREME UNCTION AND HOLY ORDERS.


Question: {282} What is the Sacrament of Matrimony?

Answer: The Sacrament of Matrimony is the Sacrament which unites a Christian man and woman in lawful marriage.


Question: When are persons lawfully married?

Answer: Persons are lawfully married when they comply with all the laws of God and of the Church relating to marriage. To marry unlawfully is a mortal sin, and it deprives the souls of the grace of the Sacrament.


Question: When was marriage first instituted?

Answer: Marriage was first instituted in the Garden of Eden, when God created Adam and Eve and made them husband and wife, but it was not then a Sacrament, for their union did not confer any special grace.


Question: When was the contract of marriage raised to the dignity of a Sacrament?

Answer: The exact time at which the contract of marriages was raised to the dignity of a Sacrament is not known, but the fact that it was thus raised is certain from passages in the New Testament and from the constant teaching of the Church ever since the time of the apostles. Our Lord did not merely add grace to the contract, but He made the very contract a Sacrament, so that Christians cannot make this contract without receiving the Sacrament.


Question: What is the outward sign in the Sacrament of Matrimony, and in what does the whole essence of the marriage contract consist?

Answer: The outward sign in the Sacrament of matrimony is the mutual consent of the persons, expressed by words or signs in accordance with the laws of the Church. The whole essence of the marriage contract consists in the surrender by the persons of their bodies to each other and in declaring by word or sign that they make this surrender and take each other for husband and wife now and for life.


Question: What are the chief ends of the Sacrament of Matrimony?

Answer: The chief ends of the Sacrament of matrimony are: (1) To enable the husband and wife to aid each other in securing the salvation of their souls; (2) To propagate or keep up the existence of the human race by bringing children into the world to serve God; (3) To prevent sins against the holy virtue of purity by faithfully obeying the laws of the marriage state.


Question: {283} Can a Christian man and woman be united in lawful marriage in any other way than by the Sacrament of Matrimony?

Answer: A Christian man and woman cannot be united in lawful marriage in any other way than by the Sacrament of Matrimony, because Christ raised marriage to the dignity of a sacrament.


Question: Were, then, all marriages before the coming of Christ unlawful and invalid?

Answer: All marriages before the coming of Christ were not unlawful and invalid. They were both lawful and valid when the persons contracting them followed the dictates of their conscience and the laws of God as they knew them; but such marriages were only contracts. Through their evil inclinations many forgot or neglected the true character of marriage till Our Lord restored it to its former unity and purity.


Question: What do we mean by impediments to marriage?

Answer: By impediments to marriage we mean certain restrictions, imposed by the law of God or of the Church, that render the marriage invalid or unlawful when they are violated in entering into it. These restrictions regard age, health, relationship, intention, religion and other matters affecting the good of the Sacrament.


Question: Can the Church dispense from or remove these impediments to marriage?

Answer: The Church can dispense from or remove the impediments to marriage that arise from its own laws; but it cannot dispense from impediments that arise from the laws of God and nature. Every lawmaker can change or excuse from the laws made by himself or his equals, but he cannot, of his own authority, change or excuse from laws made by a higher power.


Question: What is required that the Church may grant, when it is able, dispensations from the impediments to marriage or from other laws?

Answer: That the Church may grant dispensations from the impediments to marriage or from other laws, there must be a good and urgent reason for granting such dispensations. The Church does not grant dispensations without cause and merely to satisfy the wishes of those who ask for them.


Question: Why does the Church sometimes require the persons to whom dispensations are granted to pay a tax or fee for the privilege?

Answer: The Church sometimes requires the persons to whom dispensations are granted to pay a tax or fee for the privilege: (1) That persons on account of this tax be restrained from asking for dispensations and may comply with the general laws; (2) That the Church may not have to bear the expense of supporting an office for granting privileges to a few.


Question: What should persons who are about to get married do?

Answer: Persons who are about to get married should give their pastor timely notice of their intention, make known to him privately whatever they suspect might be an impediment to the marriage, and make sure of all arrangements before inviting their friends.


Question: What timely notice of marriage should be given to the priest, and why?

Answer: At least three weeks notice of marriage should be given to the priest, because, according to the laws of the Church, the names of the persons about to get married must be announced and their intended marriage published at the principal Mass in their parish for three successive Sundays.


Question: Why are the banns of matrimony published in the Church?

Answer: 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.


Question: What things in particular should persons arranging for their marriage make known to the priest?

Answer: 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.


Question: What else must they make known?

Answer: They must also make known whether either was married before and what proof can be given of the death of the former husband or wife; whether they really intend to get married, and do so of their own will; whether they are of lawful age; whether they are sound in body or suffering from any deformity that might prevent their marriage, and lastly, whether they live in the parish in which they ask to be married, and if so, how long they have lived in it.


Question: What is particularly necessary that persons may do their duty in the marriage state?

Answer: 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?


Question: {284} Can the bond of Christian marriage be dissolved by any human power?

Answer: The bond of Christian marriage cannot be dissolved by any human power.


Question: Does not a divorce granted by courts of justice break the bond of marriage?

Answer: Divorce granted by courts of justice or by any human power does not break the bond of marriage, and one who makes use of such a divorce to marry again while the former husband or wife lives commits a sacrilege and lives in the sin of adultery. A civil divorce may give a sufficient reason for the persons to live apart and it may determine their rights with regard to support, the control of the children and other temporal things, but it has no effect whatever upon the bond and spiritual nature of the Sacrament.


Question: Does not the Church sometimes allow husband and wife to separate and live apart?

Answer: The Church sometimes, for very good reasons, does allow husband and wife to separate and live apart; but that is not dissolving the bond of marriage, or divorce as it is called, for though separated they are still husband and wife, and neither can marry again till the other dies.


Question: Has not the Church sometimes allowed Catholics once married to separate and marry again?

Answer: The Church has never allowed Catholics once really married to separate and marry again, but it has sometimes declared persons apparently married free to marry again, because their first marriage was null; that is, no marriage on account of some impediment not discovered till after the ceremony.


Question: What evils follow divorce so commonly claimed by those outside the true Church and granted by civil authority?

Answer: The evils that follow divorce so commonly claimed by those outside the true Church and granted by civil authority are very many; but chiefly (1) A disregard for the sacred character of the Sacrament and for the spiritual welfare of the children; (2) The loss of the true idea of home and family followed by bad morals and sinful living.


Question: {285} Which are the effects of the Sacrament of Matrimony?

Answer: The effects of the Sacrament of Matrimony are 1st, To sanctify the love of husband and wife; 2nd, To give them grace to bear with each other's weaknesses; 3d, To enable them to bring up their children in the fear and love of God.


Question: What do we mean by bearing with each other's weaknesses?

Answer: 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.


Question: How are parents specially fitted to bring up their children in the fear and love of God?

Answer: Parents are specially fitted to bring up their children in the fear and love of God (1) By the special grace they receive to advise and direct their children and to warn them against evil; (2) By the experience they have acquired in passing through life from childhood to the position of parents. Children should, therefore, conscientiously seek and accept the direction of good parents.


Question: {286} To receive the Sacrament of Matrimony worthily is it necessary to be in the state of grace?

Answer: 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.


Question: With what laws of the Church are we bound to comply in receiving the Sacrament of Matrimony?

Answer: In receiving the Sacrament of matrimony we are bound to comply with whatever laws of the Church concern Matrimony; such as laws forbidding solemn marriage in Lent and Advent; or marriage with relatives or with persons of a different religion, and in general all laws that refer to any impediment to marriage.


Question: In how many ways may persons be related?

Answer: Persons may be related in four ways. When they are related by blood their relationship is called consanguinity; when they are related by marriage it is called affinity; when they are related by being god-parents in Baptism or Confirmation, it is called spiritual affinity; when they are related by adoption, it is called legal affinity.


Question: {287} Who has the right to make laws concerning the Sacrament of marriage?

Answer: The Church alone has the right to make laws concerning the Sacrament of marriage, though the state also has the right to make laws concerning the civil effects of the marriage contract.


Question: What do we mean by laws concerning the civil effects of the marriage contract?

Answer: By laws concerning the civil effects of the marriage contract we mean laws with regard to the property or debts of the husband and wife, the inheritance of their children, or whatever pertains to their temporal affairs. All persons are bound to obey the laws of their country when these laws are not opposed to the laws of God.


Question: {288} Does the Church forbid the marriage of Catholics with persons who have a different religion or no religion at all?

Answer: The Church does forbid the marriage of Catholics with persons who have a different religion or no religion at all.


Question: {289} Why does the Church forbid the marriage of Catholics with persons who have a different religion or no religion at all?

Answer: The Church forbids the marriage of Catholics with persons who have a different religion, or no religion at all, because such marriages generally lead to indifference, loss of faith, and to the neglect of the religious education of the children.


Question: What are the marriages of Catholics with persons of a different religion called, and when does the Church permit them by dispensation?

Answer: The marriages of Catholics with persons of a different religion are called mixed marriages. The Church permits them by dispensation only under certain conditions and for urgent reasons; chiefly to prevent a greater evil.


Question: What are the conditions upon which the Church will permit a Catholic to marry one who is not a Catholic?

Answer: The conditions upon which the Church will permit a Catholic to marry one who is not a Catholic are: (1) That the Catholic be allowed the free exercise of his or her religion; (2) that the Catholic shall try by teaching and good example to lead the one who is not a Catholic to embrace the true faith; (3) that all the children born of the marriage shall be brought up in the Catholic religion. The marriage ceremony must not be repeated before a heretical minister. Without these promises, the Church will not consent to a mixed marriage, and if the Church does not consent the marriage is unlawful.


Question: What penalty does the Church impose on Catholics who marry before a Protestant minister?

Answer: Catholics who marry before a Protestant minister incur excommunication; that is, a censure of the Church or spiritual penalty which prevents them from receiving the Sacrament of Penance till the priest who hears their confession gets special faculties or permission from the bishop; because by such a marriage they make profession of a false religion in acknowledging as a priest one who has neither sacred power nor authority.


Question: How does the Church show its displeasure at mixed marriages?

Answer: The Church shows its displeasure at mixed marriages by the coldness with which it sanctions them, prohibiting all religious ceremony at them by forbidding the priest to use any sacred vestments, holy water or blessing of the ring at such marriages; by prohibiting them also from taking place in the Church or even in the sacristy. On the other hand, the Church shows its joy and approval at a true Catholic marriage by the Nuptial Mass and solemn ceremonies.


Question: Why should Catholics avoid mixed marriages?

Answer: Catholics should avoid mixed marriages (1) Because they are displeasing to the Church and cannot bring with them the full measure of God's grace and blessing; (2) because the children should have the good example of both parents in the practice of their religion; (3) because such marriages give rise to frequent disputes on religious questions between husband and wife and between their relatives; (4) because the one not a Catholic, disregarding the sacred character of the Sacrament, may claim a divorce and marry again, leaving the Catholic married and abandoned.


Question: Does the Church seek to make converts by its laws concerning mixed marriages?

Answer: The Church does not seek to make converts by its laws concerning mixed marriages, but seeks only to keep its children from losing their faith and becoming perverts by constant company with persons not Catholics. The Church does not wish persons to become Catholics merely for the sake of marrying Catholics. Such conversions are, as a rule, not sincere, do no good, but rather make such converts hypocrites and guilty of greater sins, especially sins of sacrilege.


Question: {290} Why do many marriages prove unhappy?

Answer: Many marriages prove unhappy because they are entered into hastily and without worthy motives.


Question: When are marriages entered into hastily?

Answer: Marriages are entered into hastily when persons do not sufficiently consider and investigate the character, habits and dispositions of the one they intend to marry. It is wise to look for lasting qualities and solid virtues in a life-long companion and not to be carried away with characteristics that please only for a time.


Question: When are motives for marriage worthy?

Answer: Motives for marriage are worthy when persons enter it for the sake of doing God's will and fulfilling the end for which He instituted the Sacrament. Whatever is opposed to the true object of the Sacrament and the sanctification of the husband and wife must be an unworthy motive.


Question: {291} How should Christians prepare for a holy and happy marriage?

Answer: Christians should prepare for a holy and happy marriage by receiving the Sacraments of Penance and Holy Eucharist; by begging God to grant them a pure intention and to direct their choice; and by seeking the advice of their parents and the blessing of their pastors.


Question: How may parents be guilty of great injustice to their children in case of marriage?

Answer: Parents may be guilty of great injustice to their children in case of marriage by seeking the gratification of their own aims and desires, rather than the good of their children, and thus for selfish and unreasonable motives forcing their children to marry persons they dislike or preventing them from marrying the persons chosen by the dictates of their conscience, or compelling them to marry when they have no vocation for such a life or no true knowledge of its obligations.


Question: May persons receive the Sacrament of Matrimony more than once?

Answer: 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.


Question: Where and at what time of the day should Catholics be married?

Answer: Catholics should be married before the altar in the Church. They should be married in the morning, and with a Nuptial Mass if possible.


Question: What must never be forgotten by those who attend a marriage ceremony in the Church?

Answer: They who attend a marriage ceremony in the Church must never forget the presence of the Blessed Sacrament, and that all laughing, talking, or irreverence is forbidden then as at other times. Women must never enter into the presence of the Blessed Sacrament with uncovered heads, and their dress must be in keeping with the strict modesty that Our Lord's presence demands, no matter what worldly vanity or social manners may require.


Question: {292} What is a sacramental?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: How do the Sacramentals excite good thoughts and increase devotion?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Do the Sacramentals of themselves remit venial sins?

Answer: The Sacramentals of themselves do not remit venial sins, but they move us to truer devotion, to greater love for God and greater sorrow for our sins, and this devotion, love and sorrow bring us grace, and the grace remits venial sins.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Why does the Church use Sacramentals?

Answer: The Church uses Sacramentals to teach the faithful of every class the truths of religion, which they may learn as well by their sight as by their hearing; for God wishes us to learn His laws by every possible means, by every power of soul and body.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Show by an example how Sacramentals aid the ignorant in learning the truths of faith.

Answer: Sacramentals aid the ignorant in learning the truths of faith as children learn from pictures before they are able to read. Thus one who cannot read the account of Our Lord's passion may learn it from the Stations of the Cross, and one who kneels before a crucifix and looks on the bleeding head, pierced hands and wounded side, is better able to understand Christ's sufferings than one without a crucifix before him.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What are the Stations or Way of the Cross?

Answer: The Stations or Way of the Cross is a devotion instituted by the Church to aid us in meditating on Christ's passion and death. Fourteen crosses or stations, each with a picture of some scene in the passion, are arranged at distances apart. By passing from one station to another and praying before each while we meditate upon the scene it represents, we make the Way of the Cross in memory of Christ's painful journey during His passion, and we gain the indulgence granted for this pious exercise.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Are prayers and ceremonies of the Church also Sacramentals?

Answer: Prayers and ceremonies of the Church are also Sacramentals because they excite good thoughts and increase devotion. Whatever the Church dedicates to a pious use or devotes to the worship of God may be called a Sacramental.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: On what ground does the Church make use of ceremonies?

Answer: The Church makes use of ceremonies (1) After the example of the Old Law, in which God described and commanded ceremonies; (2) after the example of Our Lord, who rubbed clay on the eyes of the blind to whom He wished to restore sight, though He might have performed the miracle without any external act; (3) on the authority of the Church itself, to whom Christ gave power to do whatever was necessary for the instruction of all men; (4) to add solemnity to religious acts.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: How may persons sin in using Sacramentals?

Answer: Persons may sin in using Sacramentals by using them in a way or for a purpose prohibited by the Church; also by believing that the use of Sacramentals will save us in spite of our sinful lives. We must remember that Sacramentals can aid us only through the blessing the Church gives them and through the good dispositions they excite in us. They have, therefore, no power in themselves, and to put too much confidence in their use leads to superstition.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {293} What is the difference between the Sacraments and the sacramentals?

Answer: The difference between the Sacraments and the sacramentals is: 1st. The Sacraments were instituted by Jesus Christ and the sacramentals were instituted by the Church; 2d. The Sacraments give grace of themselves when we place no obstacle in the way; the sacramentals excite in us pious dispositions, by means of which we may obtain grace.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: May the Church increase or diminish the number of Sacraments and Sacramentals?

Answer: The Church can never increase nor diminish the number of Sacraments, for as Christ Himself instituted them, He alone has power to change their number; but the Church may increase or diminish the number of the Sacramentals as the devotion of its people or the circumstances of the time and place require, for since the Church instituted them they must depend entirely upon its laws.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {294} Which is the chief sacramental used in the Church?

Answer: The chief sacramental used in the Church is the sign of the cross.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {295} How do we make the sign of the cross?

Answer: We make the sign of the cross by putting the right hand to the forehead, then on the breast, and then to the left and right shoulders, saying, "In the name of the Father, and of the Son, and of the Holy Ghost, Amen."

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What is a common fault with many in blessing themselves?

Answer: A common fault with many in blessing themselves is to make a hurried motion with the hand which is in no way a sign of the cross. They perform this act of devotion without thought or intention, forgetting that the Church grants an indulgence to all who bless themselves properly while they have sorrow for their sins.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {296} Why do we make the sign of the cross?

Answer: We make the sign of the cross to show that we are Christians and to profess our belief in the chief mysteries of our religion.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {297} How is the sign of the cross a profession of faith in the chief mysteries of our religion?

Answer: The sign of the cross is a profession of faith in the chief mysteries of our religion because it expresses the mysteries of the Unity and Trinity of God and of the Incarnation and death of our Lord.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {298} How does the sign of the cross express the mystery of the Unity and Trinity of God?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {299} How does the sign of the cross express the mystery of the Incarnation and death of our Lord?

Answer: The sign of the cross expresses the mystery of the Incarnation by reminding us that the Son of God, having become man, suffered death on the cross.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {300} What other sacramental is in very frequent use?

Answer: Another sacramental in very frequent use is holy water.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {301} What is holy water?

Answer: Holy water is water blessed by the priest with solemn prayer to beg God's blessing on those who use it, and protection from the powers of darkness.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: How does the water blessed on Holy Saturday, or Easter Water, as it is called, differ from the holy water blessed at other times?

Answer: The water blessed on Holy Saturday, or Easter Water, as it is called, differs from the holy water blessed at other times in this, that the Easter water is blessed with greater solemnity, the paschal candle, which represents Our Lord risen from the dead, having been dipped into it with a special prayer.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Is water ever blessed in honor of certain saints?

Answer: Water is sometimes blessed in honor of certain saints and for special purposes. The form of prayer to be used in such blessings is found in the Roman Ritual--the book containing prayers and ceremonies for the administration of the Sacraments and of blessings authorized by the Church.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: {302} Are there other sacramentals besides the sign of the cross and holy water?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: When are candles blessed in the Church and why are they used?

Answer: Candles are blessed in the Church on the feast of the Purification of the Blessed Virgin--February 2nd. They are used chiefly to illuminate and ornament our altars, as a mark of reverence for the presence of Our Lord and of joy at His coming.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What praiseworthy custom is now in use in many places?

Answer: A praiseworthy custom now in use in many places is the offering by the faithful on the feast of the Purification of candles for the use of the altar during the year. It is pleasing to think we have candles burning in our name on the altar of God, and if the Jewish people yearly made offerings to their temple, faithful Christians should not neglect their altars and churches where God Himself dwells.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: When are ashes blessed in the Church and why are they used?

Answer: Ashes are blessed in the Church on Ash Wednesday. They are used to keep us in mind of our humble origin, and of how the body of Adam, our forefather, was formed out of the slime or clay of the earth; also to remind us of death, when our bodies will return to dust, and of the necessity of doing penance for our sins. These ashes are obtained by burning the blessed palms of the previous year.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: When are palms blessed and of what do they remind us?

Answer: Palms are blessed on Palm Sunday. They remind us of Our Lord's triumphal entry into Jerusalem, when the people, wishing to honor Him and make Him king, strewed palm branches and even their own garments in His path, singing: Hosanna to the Son of David.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What is the difference between a cross and a crucifix?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What is the Rosary?

Answer: The Rosary is a form of prayer in which we say a certain number of Our Fathers and Hail Marys, meditating or thinking for a short time before each decade; that is, before each Our Father and ten Hail Marys, on some particular event in the life of Our Lord. These events are called mysteries of the Rosary. The string of beads on which these prayers are said is also called a Rosary. The ordinary beads are of five decades, or one-third of the whole Rosary.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Who taught the use of the Rosary in its present form?

Answer: St. Dominic taught the use of the Rosary in its present form. By it he instructed his hearers in the chief truths of our holy religion and converted many to the true faith.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: How do we say the Rosary, or beads?

Answer: To say the Rosary or beads we bless ourselves with the cross, then say the Apostles' Creed and the Our Father on the first large bead, then the Hail Mary on each of the three small beads, and then Glory be to the Father, &c. Then we mention or think of the first mystery we wish to honor, and say an Our Father on the large bead and a Hail Mary on each small bead of the ten that follow. At the end of every decade, or ten Hail Marys, we say "Glory be to the Father;" &c. Then we mention the next mystery and do as before, and so on to the end.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: How many mysteries of the Rosary are there?

Answer: There are fifteen mysteries of the Rosary 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Say the five joyful mysteries of the Rosary.

Answer: The five joyful mysteries of the Rosary are: (1) The Annunciation--the Angel Gabriel 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 Baptist; (3) the Nativity, or birth, of Our Lord; (4) the Presentation of the Child Jesus in the 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Say the five sorrowful mysteries of the Rosary.

Answer: The five sorrowful mysteries of the Rosary 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--He 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: Say the five glorious mysteries of the Rosary.

Answer: The five glorious mysteries of the Rosary are: (1) The Resurrection of Our Lord; (2) the Ascension of Our Lord; (3) The Coming 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: On what days, according to the pious custom of the faithful, are the different mysteries of the Rosary usually said?

Answer: According to the pious custom of the faithful, the different mysteries of the Rosary are usually said on the following days, namely: the joyful on Mondays and Thursdays, the sorrowful on Tuesdays and Fridays, and the glorious on Sundays, Wednesdays and Saturdays.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What do the letters I.N.R.I. over the crucifix mean?

Answer: 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 temporal or earthly king, but their spiritual and heavenly king.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: To what may we attribute the desire of the Jews to put Christ to death?

Answer: 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 hypocrisy He exposed. By their slanders and lies they induced the people to follow them in demanding Our Lord's crucifixion.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: With whom did the Blessed Virgin live after the death of Our Lord?

Answer: 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 Apocalypse, or Book of Revelations--the last book of the Bible. He lived to the age of a hundred years or more and died last of all the apostles.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What do we mean by the Assumption of the Blessed Virgin, and why do we believe in it?

Answer: By the Assumption of the Blessed Virgin we mean that her body was taken up into heaven after her death. We believe in it: (1) Because the Church cannot teach error, and yet from an early age the Church has celebrated the Feast of the Assumption; (2) because 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What do the letters I.H.S. on an altar or sacred things mean?

Answer: 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.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.


Question: What is the scapular, and why is it worn?

Answer: The scapular is a long, broad piece of woolen cloth forming a part of the religious dress of monks, priests and sisters of some religious 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 fastened together by strings, is worn by the faithful as a promise or proof of their willingness to practice some particular devotion, indicated by the kind of scapular they wear.

LESSON TWENTY-SEVENTH.: ON THE SACRAMENTALS.