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1^1
 A COMPLETE CATECHISM
OF

THE CATHOLIC RELIGION

TRANSLATED FROM THE GERMAN OF
THE REV. JOSEPH DEHARBE. S.J.
BY THE

REV. JOHN FANDER

PRECEDEIi BT

^ ^fjort Jlisitorp of i^cbeateb I^eligion, from tftc

(Creation to tfje ^res^ent Kimt

WITH QUESTIONS FOR EXAMINATION

SIXTH AMERICAN EDITION

CONFORMED TO THE
CODEX JURIS CANONICI

EDITED BY
THE REV. JAMES J. FOX, D.D.
AND
THE REV. THOMAS McMILLAN, C.S.P.

^
NEW YORK
SCHWARTZ, KIR WIN & FAUSS
42 BARCLAY STREET
 A9^^']55^
Very Rev. Edmund T. Shanahan, D.D.
Censor deputatus Catholic University of America

April 16, 1908 Washington, D. C.

LOAN STACIC

Smprimatttf

J< John M. Farley,

April 21, 1908 Archbishop of New York

Copyright, 1912, 1919, 1924, by

Schwartz, Kirwin & Fausevs.
PREFACE TO THE SIXTH AMERICAN
EDITION.
The Catechism of Father Joseph Deharbe, S. J., first
translated into English about half a century ago, has
become so well known throughout this country that
there is no need now to draw attention to its merits. It
follows the triple catechetical method, using each in its
appropriate place. The historical outline prefixed to
the catechism proper furnishes, in sufficient detail, the
historic proof of Eevelation and the divine institution
of the Church. The first part of the catechism treats of
faith and what is to be believed; the second, of the
Christian rule of life, i.e., the commandments of God
and of the Church; the third, of the essential means of
salvation, grace, and of the channels instituted by our
Lord Jesus Christ for its communication. The dog-
matic and moral teaching is accompanied by ample cita-
tion of proof from Scripture and tradition. Finally,
the logical relation and sequence of subjects is insisted
upon; so that the whole forms a well-articulated, com-
prehensive statement of our holy religion. It presents
that religion truly, as a doctrine and rule of life em-
bracing the whole man; given by God, through His Son,
Jesus Christ, who has made it visible to men, and fruit-
ful unto salvation in an enduring Society of which He
is the Head, the Way, the Truth and the Life,
The present edition is based on the fifth American edi-
tion. No essential changes have been introduced; but
many minor modifications, suggested by experienced
teachers who have used the work for many years, have
iii ! ^ ..
IV PEEFACE

been made In a few places the order has been rear-

ranged; simpler and more idiomatic terms and phrases
have been substituted for others that were less familiar,
or foreign in construction, or too technical. Some ques-
tions and answers have been recast for the sake of clear-
ness ; and some new ones have been inserted. In many-
cases where this has been done, as, for example, in
the section on the creation of man, the new forms have
been taken from the Catechism of Pius X. The historical
sketch has been brought down to the present day; and,
that it might not, in consequence, demand an unduly
large share of space, some of the preceding paragraphs
have been condensed. The changes which have been in-
stituted in Church discipline since the publication of the
previous edition have been incorporated. In the exposi-
tion of duties more account has been taken to make it
meet the conditions of life in this country.
Some more changes in the text, looking towards fur-
ther simplification, were suggested by persons interested
in the work. It must be remembered, however, that,
especially on dogmatic subjects, accuracy cannot always
be safeguarded without a close adhesion to the language
of theology. As Bossuet has wisely said, terms not un-
derstood at first may come to be understood later on
by the help of reflection; and it is better that the less
advanced and less capable should find things which they
cannot quite understand, than that the more advanced
and intelligent should be deprived of anything useful
to them. Besides, this work is not intended for the
younger children, but for pupils in the more advanced
classes, of elementary schools, for high schools, colleges,
academies, Sunday schools and for private instruction.
THE TEACHING OF THE CATECHISM.
From the earliest days of the Church the instruction
of the ignorant, whether adults or children, in the rudi-
ments of the faith has ever been regarded as one of the
foremost duties of the pastoral office. This kind of in-
struction, called catechetical, differs from the more gen-
eral forms of religious teaching. The Council of Trent
carefully marked this difference, and prescribed cate-
chetical instruction as a distinct duty for all who have
the care of souls. In his Encyclical on the subject, his
Holiness, Pius X., describes the nature of such instruc-
tion. He first cites with approbation the words of his
predecessor, Benedict XIY. :
" Two chief obligations
have been imposed by the Council of Trent on those who
have the care of souls ; first, that they address the people
on divine things on feast days; and, second, that they
instruct the young and the ignorant in the rudiments of
the law of God and of the faith." Then Pius X. says
" It may be that there are some who, to save themselves
trouble, are willing to believe that the explanation of
the Gospel may serve also for catechetical instruction.
This is an error which should be apparent to all. For
the sermon on the Gospel is addressed to those who may
be supposed to be already instructed in the rudiments
of the faith. It is, so to say, the bread that is broken
for adults. Catechetical instruction, on the other hand,
is that milk which the Apostle St. Peter wished to be
desired mth simplicity by the faithful as newly-born
children."
Three methods are open to the catechist the histori-
:

and the liturgical. Divine EevelatioD

cal^ the logical,
VI TEACHING OF THE CATECHISM

is a fact that falls within the domain of history. To

relate the events connected with this .Eevelation, their
sequence, relations, and results, in order to impart a
knowledge of Christian doctrine, is to follow the histor-
ical method. In his treatise for catechists, a work which
left a lasting impress on the Church's catechetical sys-
tem, St. Augustine strongly recommends this method.
He advises the catechist to give a brief account of re-
ligious history fiom the beginning, in order to explain
creation and original sin; to show how the Old Testa-
ment foretells the coming of the Eedeemer, and the
establishment of the Church; then to relate the events
of our Lord's life, the beginnings of the Church and her
subsequent history; and thereby to convey to the pupils
a knowledge of Christian belief and precepts.
On the simple enunciation of a truth of faith the
mind may ascend from the ideas expressed to principles
on which these ideas depend; or it may develop the con-
sequences contained in the truth. This is the logical
plan, based on the natural tendency of the mind to cor-
relate and systematize its knowledge. It is followed by
the great catechism published by the authority of the
Council of Trent, for the purpose of resisting Protest-
anti-sm, which did not dispute the fact of Eevelation.
The influence of this catechism has caused the logical
method to predominate for the last three centuries. The
historical method, however, was maintained and per-
petuated by Bossuet, who, following the counsels of St.
Augustine, composed for his diocese an abridgment of
sacred history to be used in conjunction with the cate-
chism in vogue.
The truths of faith and the facts of religious history,
associated with Eevelation and its propagation, are
perpetuated in a striking, sensible manner by insti-
tutions, laws, customs, ceremonies, symbols, prayers and
other observances. The Church, with her entire consti-
tution, organization, discipline, and worship, is a per-
 TEACHING OF THE CATECHISM Vll

petual living monument embodying and, throughout

the ages, witnessing to the doctrine of the faith. To
teach this doctrine by interpreting the meaning of the
Church's life and action is the liturgical method. These
three methods do not exclude one another. Each one of
them, in turn, possesses its own special advantages for
some divisions of the catechism; and the whole ground
is best covered when they are combined. If we examine
the homilies of the Fathers we shall find that they make
use of the three plans.
Along with Benedict XIV. the present Supreme Pon-
tiff calls the office of catechist the most useful of insti-
tutions for the glory of God. He observes that the
teaching of the catechism is a work more important than
that of the sacred orator who eloquently defends relig-
ion ; or than that of the priest who laboriously compiles
learned books to illustrate the truths of faith. The
proper fulfilment of this office, he warns us, is not an
easy task *^ It is much easier to find a preacher capable
:

of delivering an eloquent and elaborate discourse than a

catechist able to impart instruction in a manner entirely
worthy of praise. It must, therefore, be carefully borne
in mind that whatever facility of ideas and language a
man may have inherited from nature, he will never be
able to teach the catechism to the young and the adult
without preparing himself thoughtfully for the task."
The first indispensable condition for fruitful work is,
according to St. Augustine, that the catechist bring to
his task a spirit of love " If you do not love God and
:

your brethren how will you laboriously spell out the first
words of faith to the ignorant ? Where will you discover
the secret of repeating again and again the same truth
in a variety of ways ? Whence will you draw the courage
and industry necessary to cultivate this soil abounding
only in briars and thistles ? . . .You must repeat and
repeat the same things. Let the love which animates
you give them an appearance of novelty."
Vlll TEACHING OF THE CATECHISM

Catechetical instruction, Piux X. observes, is the basis

-of allother kinds of religious instruction. Ignorance of
the catechism he declares to be the chief cause of that
rapid increase of infidelity and immorality which he
witnesses, not only among the poorer classes, " but in
the highest walks of life and among those who, inflated
with knowledge, rely upon a vain erudition and think
themselves at liberty to turn religion into ridicule and
to blaspheme that which they know not." His woids
<;onfirm the solemn warning which a late learned prelate
Addressed to his clergy: The most effectual of all
preaching, and that without which all other preaching is
nearly useless, is the teaching of the catechism to the
young. The priest who would neglect every other in-
struction and teach the catechism to the children of his
parish would have done a great deal. The priest who
would discharge every other duty and neglect this one
would have done nothing. The one will be preparing for
his successor a generation of, at least, believing Chris-
tians ; the other, a generation of baptized pagans.
 CONTENTS.

Explanation of Abbreviations and Marks, ... PAQB

1

A SHOET HISTOEY OF EEVEALED EELIGION.

Introduction, 3
I. History of Eevealed Eeijgion before Christ
From Adam to Moses, 7
From Moses to Christ, 11
II. History of Christ, 18
III. History of the Church of Christ
From the Ascension of Christ to the Conversion of
Constantino, 25
From the Conversion of Constantino to the Eise of
Protestantism in the Sixteenth Century, . . 30
From the Eise of Protestantism in the Sixteenth
Century to the Present Time . . , . 42
Concluding Eemarks, 57
Chronological Succession of the Popes, ... 63

CHEISTIAN DOCTEINE.
Introduction, ^ . 70

PAET I.

On Faith.

Chap. I.

§ 1.

§ 2.
On Faith in General
Nature and Necessity of Faith,
Object and Eule of Faith,
.... 73
75
§ 3. Mysteries, 77
iz
it, CONTENTS
PAQB
§ 4. Holy Scripture, 77
§ 5. Tradition, . , .80
§ 6. Qualities of Faith, 82
Chap. II. The Apostles* Creed, 85
PiRST Article, 85
§ 1. God, and His Attributes or Perfections, . . 86
§ 2. The Three Divine Persons, 92
§ 3. The Creation and Government of the World, . 94
§ 4. The Angels, 98
§ 5. Man and his Fall, 100
Second Article, 105
§ 1. Jesus Christ the promised Messias, . . . 107
§ 2. Jesus Christ, true God, Ill
Third Article, 115
Fourth Article, . . . . . . . .118
Fifth Article, 121
Sixth Article, 124
Seventh Article, 125
Eighth Article, 128
Ninth Article, . . 131
§ 1. The Church and the Form of her Government, . 131
§ 2. The Marks of the Church, 138
§ 3. The End of the Church, and her Qualities re-

sulting from this End, 142

§ 4. Salvation in the true Church of Christ alone, 148
§ 5. The Communion of Saints, 150
Tenth Article, 152
Eleventh Article, 153
•Twelfth Article, 156

PAKT II.

The Commandments.
Chap. I. The Commandments in General and the
Chief Commandment, 161
 CONTENTS
PAGE
§ 1. The Love of God, 162
§ 2. The Love of our Neighbor, . 164
§ 3. Christian Self -Love, . 169
Chap. II. The Ten Commandments of God, 171
First Commandment of God
The Honor and Worship of God,
§ 1. 172
The Veneration and Invocation of the Saints,
§ 2. 177
Second Commandment of God, . 182
Third Commandment of God, 186
Fourth Commandment of God, . 189
Fifth Commandment of God, 197
Sixth and Ninth Commandments of God, 200
Seventh Commandment of God, . 204
Eighth Commandment of God, . 207
Tenth Commandment of God, 211
Chap. The Six Commandments of the Church,
III. 212
FirstCommandment of the Church, . 213
Second Commandment of the Church, 217
Third, Fourth, and Fifth Commandments of the
Church, 221
Sixth Commandment of the Church, Note, 223
Chap. IV. The Violation of the Commandments,
§ 1.

§ 2.

§ 3.
Sin in General, .

The Different Kinds of Sin,

The Different Kinds of Sin (continued)
.... 223
226
229
Chap. V. Virtue and Christian Perfection, . 231
§ 1. Virtue, 232
§ 2. Christian Perfection, 236

PART III.

The Means of Grace.

Chap. I. Grace in General
§ 1. The Grace of Assistance, . . . . 242
§ 2. The Grace of Sanctification or Justification, 244
xU CONTENTS
PAGE
Chap. II. The Sacraments, 249
I. Baptism, '
. . . 252
II. Confirmation, . . . . . . . . 257
III. Holy Eucharist, 261
§ 1. The Eeal Presence of Christ in the Blessed Sac-
rament, 261
§ 2. The Holy Sacrifice of the Mass, . . . .265
§ 3. Holy Communion, 272
IV. Penance,
§ 1.

§ 2.
Examination of Conscience,
Contrition,
.... 279
282
283
§3. Eesolution of Amendment, . . . . . 286
§4. Confession, 288
§ 5. Satisfaction, 292
§ 6. Indulgences, 295
V. Extreme Unction, 298
VI. Holy Orders, 301
VII. Matrimony, 304
Chap. III. Prayer
§ 1. Prayer in General, 311
§ 2. Meditation, 314
§3. The Lord's Prayer, 315
§ 4.The Angelical Salutation, 319
Chap. IV. Sacramentals, 323
Chap. V. Religious Practices and Ceremonies in Gen-
eral, AND ON SOME IN PARTICULAR, . . . 326
Eecapitulation, 330
 EXPLANATION
OF ABBREVIATIONS AND MARKS.

^ Anno Domini, or in the year of

A.D. sta^ids '
] our Lord.
I (
(d. 1584) died in 1584.
((
B.C. Before Christ.
i.e.
n id est, or that is.

ft
viz. videlicet, or namely.
it
comp. compare.
ct
6 Paragraph 6 of the History.
l(
Concl. Eem. Concluding Eemarks.

Counc. of Trent, S. ( Council of Trent, Session vi.,

vi., ch. 11, c. 22 \ I

chapter 11th, canon 22d.

P. 107, quest. 17 (I Page 107, Question 17.

ic Ecclesiastes.
Eccles.
f( Ecclesiasticus.
Ecclus.

j St. Matthew, chapter xvi. verses

Matt. xvi. 18, 19
( 18 and 19.

Tob. vi, viii. and xi. Tobias, chaps, vi. viii. and xi.

r First Epistle of St. Paul to the

1 Cor. xi. 27
Corinthians, chap. xi. verse 27.

See the names of the Books of the Old and New Testaments
on pages 78 and 79. The abbreviations used for the n»mes
of the various Books will be understood from the abov<» ex-
amples.
 A SHORT HISTORY OF REVEALED
RELIGION.

INTKODUCTIOK
The word revelation signifies an unveiling or manifes-
tation of something hidden by a veil. As the Council of
the Vatican teaches, God, the beginning and end of all
things, may be certainly known by the natural light
of human reason, by means of created things. But it
pleased His wisdom and bounty to reveal Himself and
the eternal decrees of His will to mankind by another
and supernatural way, by speaking, in times past,,
through His prophets, and last of all by His Son, our
Lord Jesus Christ.
We owe it to this divine teaching that among things
divine such truths as of themselves are not beyond hu-
man reason can, even in the present condition of man-
kind, be known by every one with ease, with certainty,
and with no admixture of error.
Besides, God hasrevealed truths which regard the su-
pernatural end to which He has destined man.
This divine revelation is " contained in the written
books and unwritten traditions which, received by the
Apostles themselves, from the dictation of the Holy
Spirit, transmitted as it were, from hand to hand, have
come down even to us." (Counc. of the Vatican. Dog- —
matic Constitution on the Catholic Faith, II.)
The books containing this revelation are called the
.Bible. The Bible consists of two parts, the Old and the
3
4 CATECHISM OF THE CATHOLIC EELIGION

Kew The Old Testament contains the reve-

Testament.
lationsmade in the beginning to man^ and those which
Ood made subsequently through the Patriarchs and the
prophets of Israel before the coming of Christ. The
jCSTewTestament, written by the Apostles and Evangel-
ists,records the life of our Lord Jesus Christ, the foun-
dation of His Church and the early events of her his-
tory.
Frequently the true sense of the Scriptures is obscure.
Sometimes the words are to be taken in their exact litr
eral meaning; at other times they are figurative. The
sacred writers, as Pope Leo XIII. has said,^ put down
what God, speaking to men, signified in the way that
men could understand and were accustomed to.
The Church alone, guided by the Holy Ghost, can in-
fallibly declare what is the true sense of the sacred text.
In comparatively few cases has the Church declared
whether the words are to be taken literally or in a figu-
rative sense. She has never, for instance, taught that
the six days of creation mean days of twenty-four hours
each; nor has she determined the age of the world, or
the date at which man was created. On the other hand,
she has always clearly insisted on the great truths
taught in the history of the creation, related in the
Bible, which are the unity, the eternity, the goodness,
and the omnipotence of God ; His creation of all things
out of nothing; the spirituality and the immortality of
the human soul ; the fall of man ; the wickedness of sin
the transmission of the effects of original sin from our
first parents to all their descendants; the character of
marriage as a union for life between one man and one
woman; and the necessity of a Divine Saviour for all
the human race. Whenever the Church is silent regard-
ing the meaning of a text or passage of the Bible, no
private person, however learned he may be, has the

* The Study of Holy Scripture. Encyclical '

' Providentissi*
mus Deus.
 CATECHISM OF THE CATHOLIC RELIGION" 5

right to pronounce with authority upon what is the

meaning of God's words in that particular case.
The Council of the Vatican declares " that in mat-
ters of faith and morals, appertaining to the building
up of Christian doctrine, that is to be held as the true
sense of Holy Scripture which our holy Mother Church
hath held and holds, to whom it belongs to judge of
the true sense and interpretation of the Holy Scrip-
ture and, therefore, that it is permitted to no one to
:

interpret the Sacred Scripture contrary to this sense or

likewise contrary to the unanimous consent of the Fa-
thers." (Dogmatic Constitution on the Catholic Faith,
11.)
Between the Holy Scripture as interpreted by the
Church on the one side, and science on the other, there
never can be any real contradiction; for God, who is
the Author both of Faith and reason, cannot contradict
Himself. And as Leo XIII. says,^ " There can never,
indeed, be any real discrepancy between the theologian
and the physical scientist as long as each confines him-
self within his own lines, and both are careful, as St.
Augustine warns us ' not to make rash assertions, or to
assert what is not known as known.'
^ Providentissimus Deus.
 HISTORY OF REVEALED RELIGION
BEFORE CHRIST.

From Adam to Moses.

1. In the beginning God created Heaven and Earth.

He Let them he made/ and they were made. In
said,
*"

six days God made the whole world —

the sun, moon, and
stars the plants, trees, and animals and, last of all. He
; ;

made man to His own image and likeness. The first

man was called Adam, and the first woman Eve. They
were just and holy, and the favorites of God. They lived
happy in a delicious garden called Paradise, and they
and their descendants were never to die.
2. God commanded Adam and Eve not to eat of the
fruit of the tree that stood in the midst of the garden,
lest they should die. But the serpent said to them :
^
If
you eat thereof, you shall be as Gods.^ Adam and Eve
believed the serpent, and broke the command of God.
For this sin of disobedience punishment immediately
came upon them and all their descendants. They were
driven from the garden of Paradise, were doomed to
1. How did God create Heaven and Earth? In how many
days did Hecreate all things? When did He create man? How
did He distinguish man from the other creatures? What were
the names of the first man and woman? Were they also liable
to sin, as we are? Where did they live? Were they and their
children ever to die?
2. What commandment did God give to Adam and Eve?
What did the serpent tell them? What did Adam and Eve do?
Were they punished for it? Were they alone punished? What
punishment came upon them? Did God then abandon themf
What did he promise them?
7
8 CATECHISM OF THE CATHOLIC RELIGION

death and many hardships, and were to be banished

from God for ever. Nevertheless, God had compassion
on them, and promised them a Saviour, who should
reconcile them again to Him, and make them partakers
of eternal happiness in Heaven, provided they did
penance (Gen. iii. 15).
3. Cain and Abel, sons of our first parents, offered
sacrifice to Almighty God. God was pleased with that
of the virtuous Abel, but not with that of the wicked
Cain. Cain, being exceedingly angry at the preference
given to his brother, killed him and in punishment for
;

this crime he was cursed by God, and became a vagabond

upon earth.
4. The descendants
of Cain were wicked, like their
father, and gradually seduced even the good; insomuch
that, in process of time, all men turned away from God
and sank deeper and deeper into sin and vice. God then
resolved to destroy the degenerate race of Adam by a
universal deluge. The rain fell upon the earth for forty
days and forty nights, and the waters rose fifteen cubits,
or twenty-seven feet and a half, above the highest moun-
tains. All living creatures on the face of the earth
perished in the flood, except the pious Noe, with his
family, and the animals that were with him in the ark,
which he had built by the command of God. In thanks-
giving for this escape, Noe erected an altar and offered a
burnt sacrifice to the Lord, who, in return, blessed him
and his sons, and promised him that there should no
''

more be waters of a flood, to destroy all flesh ' ( Gen.

ix. 15).
Who were Cain and Abel? How did they worship God?
3.
Was God pleased with their sacrifices'? What did Cain do, and
what became of him!
4. Were
the descendants of Cain good or wicked? What
evil did they do? What did God then resolve to do? How long
did it rain? To what height did the flood rise? Did all living
creatures perish? What did Noe do when he came out of the
ark? What new kindness did God show to Noe and his sonsl
 CATECHISM OF THE CATHOLIC EELIGION 9

5. The descendants of Noe became so numerous that

«hey soon began to spread abroad into all lands. How-
ever, before separating, they determined to build a tower,
the top of which should reach to Heaven. But God con-
founded their language, so that they were unable to
understand one another and were obliged to desist from
building it; and the tower was called the Tower of Babel,
or Confusion. Noe's descendants also gave themselves
up wicked inclinations, and degenerated so far
to their
that, instead of adoring the true God, they worshipped
the sun and moon, men and animals, and even idols of
gold and silver, and of stone and wood. This shameful
idolatry brought with it all kinds of sins and vices,
which again prevailed in a frightful manner among
mankind.
6. God, however, provided that the true faith and the
hope in a future Eedeemer should not entirely vanish
from the earth. For this purpose He chose Abraham
(B.C. 1920), made a particular covenant with him, and
promised him that the 'Messiah ' should be born of his
posterity, saying ^ In thee shall all the kindreds of the
:

earth be blessed' (Gen. xii, 3). Therefore God also dis-

tinguished Abraham and his descendants who were —
called Hebrews, and afterwards Israelites, or Jews —
from all other nations, and, during the course of time,
often revealed Himself to them in a wonderful manner.
7. In order to try the faith of Abraham, God com-

5. Did the descendants of Noe multiply much? What did

they attempt to do? How was their undertaking frustrated?
What was the tower called? Did the descendants of Noe re-
main faithful to God? What was the consequence of their
idolatry?
6. the true religion and the hope in the Redeemer en-
Were
tirely to vanish?How did God prevent it? How were the
descendants of Abraham called? What favor did God bestow
on them?
7. How did God try the faith of Abraham? How did he
fulfil the command of God? What did Isaac do? Did God
10 CATECHISM OF THE CATHOLIC RELIGION

xnanded him to offer his only son Isaac in sacrifice "upon

Mount Mori a. Abraham set out without hesitation. He
himself placed the wood for the burnt offering upon his
son, and ascended the mountain with him. When they
had reached the summit, Isaac willingly laid himself on
the wood to be offered up in sacrifice ; but God saved the
pious Isaac through an angel, blessed Abraham for his
obedience, and renewed his former promises to him.
Isaac was here a figure of the future Saviour of the world,
who, in obedience to His Father, took the wood of the
cross upon His shoulders, and carried it to Mount Cal-
vary, to sacrifice Himself upon it for our redemption.

8. The patriarch Jacob was the son of Isaac, and lived

with his family in the land of Chanaan, the country into
which God had called Abraham. He had twelve sons,
who became the fathers of the twelve tribes of Israel.
One of them, Joseph, was chosen by God to be, through
what happened to him in his life, a figure of Jesus
Christ. Having been sold by his brothers, he was car-
ried into Egypt, where he was falsely accused and cast
into prison. After recovering his liberty, the king made
him chief ruler over all Egypt; and as, by his wisdom
and prudence, he saved the country during seven years
from a dreadful famine, he was called ^ Saviour of the
world' (Gen. xli. 45), Jacob also, at his invitation,
went down, with all his family, into Egypt and settled
there. Before his death he pronounced this remarkable
prophecy regarding the Eedeemer: ^ The sceptre (su-
preme power) shall not he taken away from (the tribe
of) Juda (his son) till He come that is to he sent; and
suffer him to be killed? How did God reward Abraham!
What mysterious signification does the sacrifice of Isaac con-
tain?
8. Who was Jacob, and where did he live? How many sons
had he, and what did they become afterwards? What was
Joseph chosen by God to be? What happened to him? Did
Jacob remain in Chanaan? What did he prophesy before his
death, and about whom? How was it fulfilled?
 CATECHISM OF THE CATHOLIC RELIGION 11

He shall he the expectation of nations* (Gen. xlix. 10).

And, in fact, when Christ, who was sent hy God, was
born, Herod, an Idumean, sat on the throne of the kings
of Juda, and the kingdom was evidently approaching its

end.
From Moses to Christ.

9. After Joseph's death, the Israelites grew into a

great people, insomuch that the Eg3'ptians, fearing they
might become too powerful, reduced them to the hardest
slavery. At length the Lord appeared to Moses in a
flame of fire out of the midst of a bush, and commis-
sioned him to lead the children of Israel back to
Chanaan. Pharao, King of Egypt, would not let them
go; and therefore Almighty God sent dreadful plagues
over all his dominions. At last an angel in one night
slew all the first-born of the Egyptians. But the de-
stroying angel did not harm the Israelites, because they
had sprinkled the doors of their houses with the blood
of the paschal lamb, which, according to God's com-
mand, they ate that very night.
By this was foreshown how, one day, mankind should be
delivered from eternal death by the Blood of Jesus
Christ, the true Divine Paschal Lamb, which we eat in
the Holy Eucharist.
10. Then Pharao permitted the Israelites to depart;
but he soon regretted it. In all haste he collected his
troops, and pursued the unarmed Israelites to the shores
of the Eed Sea. Here, struck with alarm and dread of

9. What happened to the children of Israel in Egypt? Whom

did God appoint to deliver them? How did He appear to
Moses? Did Moses meet with any opposition? What did God
do to the Egyptians? Did the angel hurt also the Israelites
Why did he not hurt them? What did the blood of the pascha}
lamb signify?
10. Did Pharao continue keeping the Israelites in bondage?
What did he do soon after? What did the Israelites do on
their part? How were they delivered? How did God punish
Pharao?
12 CATECHISM OF THE CATHOLIC EELIGION

being drowned or slaughtered, they implored the as-

sistance of God; and Moses, by the -command of God,
stretched forth his rod over the Red Sea; and, behold,
the waters were divided before them, and stood like a
wall on their right hand and on their left, and they
passed through on dry ground. Pharao rushed furiously
after them into the midst of the sea; whereupon Moses
once more stretched forth his rod over the waters, and
they suddenly returned to their former place, and buried
Pharao with his whole army in the deep.
11. The children of Israel had now to travel through
a vast wilderness, and came, fifty days after their de-
parture from Egypt, to Mount Sinai, where God, amidst
thunder and lightning, gave them the Ten Command-
ments, written on two tables of stone. He also renewed
with them the covenant He had made with their fathers,
and regulated their religious and civil duties by most
salutary laws. But the people soon forgot the Com-
mandments and blessings of God, and continually com-
plained and murmured ; nay, they debased themselves to
such a degree that they made a golden calf, and adored
it as their god.
In punishment of these and many other grievous
12.
sins, the Israelites had to remain forty years in the
desert, until another and better .generation had grown
up. Nevertheless, God continually bestowed favors upon
them. He rained bread, called manna, from Heaven for

11. Did the Israelites now go on straight to Chanaan? How

long were they journeying from Egypt to Mount Sinai? What
happenea at Mount Sinai? Did God give them the Ten Com-
mandments only? What return did they make for all these
benefits?
12. How was th^ir ingratitude punished? Did God aban-
don them altogether? What favors did He still show themt
When, and how, did they get possession of Chanaan? Is there
not a figure in all uhis? What does the deliverance from Egypt
signify? What does the journey through the desert signify
What does the promised land call to our mind!
 CATECHISM OF THE CATHOLIC RELIGION 13

them, and gave them water from a rock; and at last,

after Moses' death, He conducted them into Chanaan, or
Palestine, the promised land, which they conquered with
His powerful assistance, and divided into twelve parts,
giving one of them to each of the twelve tribes.
All this was a figure of the future salvation of mankind.
1 Cor. X. 6. The deliverance from the bondage of Egypt
signifies our liberation from the slavery of Satan by
Jesus Christ. The journey through the wilderness sig-
nifies our pilgrimage in this world, where God gives us
His laws, nourishes us with the true Bread of Heaven,
and strengthens us with the life-giving fountains of
grace. The land of promise refers us to Heaven, which
we can conquer and take possession of only after com-
bating the world, the flesh, and the devil.

13. In this beautiful country the Israelites lived

happy, and were blessed by God, until, contrary to His
express command, they united themselves by marriage
to the Gentiles, or Pagans, and thereby fell again into
vice and idolatry. As often as they turned away from
God He abandoned them to their enemies but when they
;

returned to Him, He raised among them pious heroes

called Judges, such as Gedeon, Jephte, and Samson, who
rescued them from their foes.
14. For more than four hundred years the people of
Israel were ruled by the high-priests and Judges, who
were invested with supreme authority over them; but
at length they desired to be governed, like the neigh-
boring nations, by a king. In compliance with their
wish, God appointed Saul to be their king, and the

13. How long did the Israelites remain happy in the promised
land? What happened to them when they offended God? How
did God help them when they repented?
14. Who were the first rulers of the people of Israel? How
long were they governed by them? Who was the first King of
Israel? Wliy was he rejected by God? By whom was he suc-
ceeded? What can you tell me of David? Was he also pious
Why are his Psalms so very remarkable? Why is Christ also
called the Son of "^^vid?
14 CATECHISM OF THE CATHOLIC RELIGION

Prophet Samuel anointed him about 1095 B.C. He was,

however, afterwards rejected by God for his disobedi-
ence, and was succeeded by David. David was strong
and mighty when only a youth, he had slain the giant
:

Goliath; and having been made king, he extended his

kingdom by splendid victories. He served God with an
upright heart, and composed in His honor those beauti-
ful sacred songs called Psalms, in which, by Divine in-
spiration, he prophesied many things concerning the Ee-
deemer of the world, who was to be born of his family,
and whose kingdom should have no end. For this rea-
son Christ is also called the Son of David.
15. Solomon, his son and successor, was a wise and
great king. He built a magnificent temple to the Lord
in Jerusalem about the year 1000 B.C. The Sanctuary,
or Holy of Holies, was overlaid with plates of the
purest gold and in it was kept the Ark of the Covenant,
;

which contained the two Tables of Laws written by God

Himself. The high-priest was the only person who was
allowed, once a year, to enter the Sanctuary. The people
of Israel had no other temple, nor was any one permitted
to offer up sacrifice in any other place, than the temple
of Jerusalem. Solomon, however, did not persevere in
wisdom and goodness. He married pagan wives, and,
towards the end of his life, had the misfortune of being
seduced by them from the service of God into the impi-
ous practices of idolatry.
16. After Solomon's death, his kingdom was divided.

15. Who was Solomon? What famous building did he erect?

How was the Sanctuary decorated, and what was kept in it I
What did the Ark of the Covenant contain? Who was permit-
ted to enter the Sanctuary, and how many times a year? Had
the people of Israel any other temples, or altars? Did Solomon
remain wise and good? What made him leave the service of
God?
16. What happened after Solomon's death? Which tribes
formed the kingdom of Juda? Who was its first king? Which
 CATECHISM OF THE CATHOLIC RELIGION 15

The tribes of Juda and Benjamin remained faithful to

King Roboam, his son, and formed the kingdom of
Jvda, the chief city of which was Jerusalem. The other
ten tribes chose Jeroboam for their King, and made
Samaria the capital of their kingdom, which from that
time was called the kingdom of Israel. At the same
time they abandoned the religion of their fathers, built
a temple for themselves at Samaria, and introduced
many kinds of the most abominable idolatry. God,
therefore, delivered them into the hands of the pagan
king, Salmanasar, who destroyed the kingdom of Israel
for ever,and led the people to Ninive, into the Assyrian
Captivity, about seven hundred years before Christ. The
kingdom of Juda was also repeatedly chastised by God
for its many transgressions. Nabuchodonosor (Nebu-
chadnezzar) II. took Jerusalem, pillaged the temple,
and sent the sacred vessels and a large number of Jews
to Babylon; and in 588 he entirely demolished the
temple and the city, carried Sedecias, the last King of
Juda, with the rest of the inhabitants, into the same
Babylonian Captivity. But the kingdom of Juda was
not destroyed for ever, like the kingdom of Israel, that
had forsaken the religion of its fathers.
17. These severe judgments of God did not by any
means overtake Juda suddenly and unexpectedly. Men

was its capital? How many tribes constituted the kingdom of

Israel? Whom did they choose for their king? Which was the
capital of the kingdom of Israel? Did it remain faithful to
God? How did God punish it? Did the kingdom of Juda also
sin against the Lord? Was it also chastised, and how? Waa
not its punishment less severe than that of the kingdom of Is-
rael,and why?
17. Did the judgments of God come upon them quite unex-
pectedly? How did God forewarn the people? Did the proph-
ets only announce God's judgments? What have they fore-
told of the Messias? Which prophet foretold the time of His
coming most precisely? Which are the most remarkable amonjj
the prophets?
16 CATECHISM OF THE CATHOLIC EELIGION

enlightened by God, who were called Prophets, had an-

nounced them long before, confirming their words by
great miracles, in order to rouse the people to repent-
ance. These same prophets also promised pardon to
those who should repent, and prophesied of the Ee-
deemer who was to come. In their books, written many
centuries before Christ, we read all the circumstances
of His life and sufferings: His birth of a Virgin at
Bethlehem, His office of teaching, His miracles. His
passion, His death, His resurrection, the sending of the
Holy Ghost, the destruction of Jerusalem, the conver-
sion of the Gentiles, and the splendor of the Christian
Church; nay, Daniel foretold the very year in which the
Saviour was to appear. The most remarkable amongst
the prophets are Elias, Eliseus, Isaias, Jeremias, Eze-
chiel, and Daniel.
18. During the time of the Captivity, illustrious ex-
amples of rare virtues were given by Tobias at Ninive;
and at Babylon, by the chaste Susanna, by the three
young men in the fiery furnace, and by Daniel in the
lions' den. The Babylonian Captivity had already lasted
seventy years, when Cyrus, King of Persia, took Baby-
lon, and, by Divine inspiration, gave permission to the
Jews to return to their own country (b.c. 536) and to
rebuild the temple at Jerusalem. In a short time the
second temple was finished; and when the old men be-
gan to complain that its magnificence was far inferior
to that of the first, the Prophet Aggeus foretold to them
that the glory of this latter house should be greater than
that of the former, because the Desired of all nations/
*"

the Messias, would enter it (Agg. ii. 8-10).

18. Who distinguished themselves by their virtues at Ninive

and Babylon? How long did the Babylonian Captivity last?
How was it brought to an end? What did the Jews most ur-
gently set about after their return? Was the new temple as
magnificent as the one that had been demolished? In what
was it superior to the first one?
 CATECHISM OF THE CATHOLIC EELIGION 17

19. Esdras and Nehemias now reestablished the Di-

vine service in conformity to the law, and collected the
Sacred Scriptures, which thenceforth were diligently
read and interpreted. All the people shed tears and re-
pented most sincerely. They never more returned to the
sin of idolatry, which had brought upon their fathers the
grievous sufferings of their captivity. "When, some time
later, Antiochus, King of Syria, tried to compel them to
adore idols, they resisted most courageously under the
command of the High-Priest Mathathias and his sons;
nay, many of them, animated by the glorious example
of the aged Eleazar, of the seven brothers, commonly
called the Machabees, and of their heroic mother, pre-
ferred to suffer the most atrocious of deaths, rather than
disobey the law of God.
20. At length the time fixed by God for the fulfilment
of His promise arrif ed ; and the signs that were to pre-
cede the coming of the Redeemer of mankind were ac-
complished. The Jews longed for it with the greatest
anxiety, and even among the Gentiles there was a cur-
rent opinion that a great Ruler was to rise in Judea.
The corruption in which the world was sunk was un-
bounded. The Jews, indeed, still acknowledged the one
true God; but impious sects, such as the Pharisees and
Sadducees, had sprung up amongst them, and a great

19. What is to be observed about Esdras and Nehemias?

How did the people then behave? Did they remain faithful to
their Lord and God? How did they show their fidelity? Who
especially distinguished themselves at that time?
20. Were all the signs that were to precede the coming of the
Messias fulfilled at the time of Christ's birth? Were all the
signs of His coming accomplished at that time? What was the
prevalent feeling of the Jews and the pagans? What was the
state of the world? How did this corruption appear among the
Jews? And how amongst the other nations? In what did the
abomination of idolatry consist? What character does St. Paul
give of the heathens? Was there any one then who could help
mankind? Did He help them, and^ how? What did Christ
Himself say on this subject!
18 CATECHISM OF THE CATHOLIC EELIGION

corruption of morals had gained ground. Most of them

honored God only with their lips, but their conduct was
according to the sinful desires of their heart. All other
nations, even the most enlightened among them, the
Greeks and Eomans, were devoted to the most shameful
idolatry. Innumerable were the gods and goddesses to
whom they built temples and altars, and offered sacri-
fices, even of human beings; and whom they believed
they particularly honored when they extolled their in-
famous vices and imitated them without shame or fear.
Such were the heathens, as St. Paul testifies (Eom. i.
29-31): '^Filled with all iniquity, malice, fornication,
avarice, wickedness; full of envy, murder, contention,
deceit, malignity ; whisperers, detractors, hateful to God,
contumelious, proud, haughty, inventors of evil things,
disobedient to parents, foolish, dissolute, without affec-
tion, without fidelity, without metcy.^ Who was then
able to help and save mankind? God alone; and He
did help and did save them. As He had promised to
our first parents in Paradise, and foretold by the proph-
ets. He now showed mercy to mankind, when in their
utmost degeneracy, and sent them a Eedeemer and
Saviour; for ^God so loved the world as to give His
Only-Begotten Son, that whosoever believeth in Him
may not perish, but may have, life everlasting ' (John
iii. 16).

HISTORY OF CHRIST.
21. The world was at peace; Augustus was Emperor
(jf Rome, and Herod, the Idumean, King of Judea
21. Under what emperor and what king was the Eedeemer
born? Where, and of whom, was He born? "Who was first told
of His birth, and by whom? What did King Herod try to dis-
cover, and why? What did St. Joseph do? Where did Jesus
spend His childhood after His return from Egypt? How did
He live there ? What did He do when He was twelve years old T
 CATECHISM OF THE CATHOLIC RELIGION 19

(8), when the promise of God and the predictions of

the prophets were accomplished. Jesus Christ, the Son
of God and Eedeemer of the world, was born, in a stable
at Bethlehem, of Mary, a virgin, descended from the
royal family of David. His birth was announced by
angels to the shepherds at Bethlehem, and by a star to
the Wise Men in the East. The cruel Herod made every
effort to discover the Divine Infant, that he might put
Him to death; but by the Lord's command, Joseph, the
foster-father of Jesus, fled with Him and His mother
to Egypt, and did not return till after the death of
Herod. Jesus ,then led a retired life at Nazareth in
Galilee, was subject to His parents, and ^ advanced in
wisdom, and age, and grace with God and men^ (Luke
ii. 52). When He was twelve years old. He went with
His parents to Jerusalem to celebrate the Pasch, or
Passover, and remained there three days in the temple,
astonishing even the Scribes, or doctors of the law, by
His wise questions and answers. At the age of thirty
He went to the river Jordan to be baptized by John the
Baptist. When He came out of the water, the Holy
Ghost descended upon Him in the shape of a dove, and
a voice came from Heaven, saying: ' This is my Beloved
Son, in whom I am. well pleased ' (Matt. iii. 17).
22. Jesus then retired into the desert, and after hav-
ing fasted and prayed there forty days and forty nights,

What did He do when He was thirty? What happened at His

baptism?
22. What did Jesus do after His baptism? What does the
word Gospel mean? How did Jesus prove His Divine mission?
What impression did He make upon the people? How many
Apostles did He choose? What does the word Apostle signify?
Why did He choose them? What are their names? How many
other disciples did He elect, and for what purpose? Who
formed the beginning of the Christian Church? ^Vhat did
Jesus promise to His Church? Whom did He appoint to be
her visible Head on earth? By what expressions did He in-
timate this? What did He promise to give him?
20 CATECHISM OF THE CATHOLIC EELIGION

He began to preach the Gospel —that is, the good tidings

of the kingdom of God on earth; He travelled about
the towns and villages, and proved His Divine mission
and the truth of His doctrine by His holy life, by mir-
acles and prophecies. Those who heard Him were filled
with wonder and amazement. Multitudes of people fol-
lowed Him, praised and extolled Him as the true Mes-
Never did man speak like this man
*
sias, and said, ^

(John vii. 46). Jesus selected from His followers

twelve men whom He called His Apostles or messengers.
They were to be witnesses of His doctrine and works,
that, after His ascension into Heaven, they might preach
what they had seen and heard of Him to all nations.
These are the names of the twelve Apostles: Simon,
who is called Peter, and Andrew, his brother; James
(the elder), the son of Zebedee, and John, his brother;
Philip and Bartholomew Thomas and Matthew James
; ;

(the Less), the son of Alpheus, and Thaddeus, his

brother, sometimes called Jude Simon, the Chanaanite,
;

and Judas Iscariot, who afterwards betrayed Him.

Moreover, He chose seventy- two disciples, and He sent ^

them two and two before His face into every city and
place, whither He Himself was to come' (Luke x. 1).
The twelve Apostles, the seventy-two disciples, and the
others who adhered to Jesus, formed the beginning of
-

that society of all the faithful which we call the Church

of Christ. He appointed Peter to be the visible Head of
His Church on earth, called him the Eock upon which
He said He would build His Church, against which the
gates of hell should never prevail, and promised him the
keys of the kingdom of Heaven (Matt. xvi. 18, 19).
23. Jesus bestowed favors upon the Jews such as no

What sort of favors did Jesus confer upon the Jewst

23.
How did the Jews behave towards Him? Why did the Scribes
and Pharisees especially hate Him? Why did they watch all
His words and actions'? Could they convict Him of any sinf
What special miracle did Jesus perform in the third year of
 CATECHISM OF THE CATHOLIC RELIGION 21

one had ever witnessed before: He made the blind to

see and the lame to walk ; He restored the sick to health,
and raised the dead to life in a word, He relieved every
;

kind of suffering and misery. Nevertheless, He had

many enemies, especially among the Scribes and Phari-
sees, who hated Him because He reprimanded them for
their sins and vices, and also because He would not
establish a temporal kingdom and elevate them to high
dignities. They watched all His words and actions;
but they could not convict Him of any sin. In the third
year of His public teaching, and shortly before the
Pasch or Easter, Jesus raised Lazarus to life after he
had lain four days in the grave. The people, hearing
of this miracle, greatly rejoiced; and when Jesus went to-
Jerusalem, they came forth in crowds to meet Him, with
branches of palms and olives in their hands, spread their
garments in the way, and cried, saying, ^ Hosanna to the
Son of David Blessed is He that cometh in the name of
:

the Lord. Hosanna in the highest^ (Matt. xxi. 9).

This triumphant entry of Jesus exasperated his enemies
still more, and from that day they sought to put Him
to death.
24. Jesus knew
that the time of His bitter Passion
was at hand. Eesigned to the will of His Heavenly
Father, He prepared to pass out of this world. Whilst,
in conformity with the Jewish law. He was eating the
Paschal Lamb with His A.postles, He took bread into
His holy and venerable hands, lifted up His eyes toward
Heaven, to God His Almighty Father, gave thanks,
blessed and broke it, and gave it to His disciples, say-

His teaching? What impression did this make on the people?

In what words did they express their feelings? What effect
did this reception of Jesus produce on His enemies?
2i. How did Jesus meet His approaching Passion? How did
Hg celebrate the Last Supper with His Apostles? What com-
mandment did He give them at the end of it? What sacrament
did He institute by this? What did He promise to His Apostles'
after the Last Supper? Whither did He go afterwards?
22 CATECHISM OF THE CATHOLIC EELIGION

ing, '
Take ye, and eat; this is my Body which shall he
delivered for you/ After that. He took the chalice with
wine in it, again gave thanks, blessed and gave it to His
disciples, saying, ' DriiiJc ye all of this; this is my Blood
of the New Testament, which shall he shed for you and
for many unto the remission of sins. As often as you
do this, do it for the commemoration of me/ Thus
Jesus instituted the Holy Eucharist, wherein, under the
appearance of bread and wine. He gives Himself truly
to us for the nourishment of our souls. After the Last
Supper, Jesus continued speaking for some time to His
Apostles in the most affectionate manner, and promised
to send them, for their Comforter, the Holy Ghost, the
Spirit of Truth, who should teach them all things, and
abide with them for ever. After this. He went into the
garden of Gethsemane, on the Mount of Olives, to pray.
25. There all His coming sufferings were most sensi-
bly displayed before His soul. A violent agony came
over Him, and His sweat became as drops of blood trick-
ling down upon the ground. '
My Father,^ said He, ' if
it be possible, let this chalice pass from me. Neverthe-
less, not as I will, but as Thou wilt ^ (Matt. xxvi. 39).
In the meanwhile, Judas, who was about to betray Him,
approached with a band of armed men; and Jesus suf-
fered Himself to be taken, bound, and led before the
Chief Council, where He was mocked, spat upon, and
buffeted. The chief priests then delivered Him up as
guilty of death to Pontius Pilate, the Eoman governor
of Judea, who, on his part, sent Him to King Herod;
but neither of them could find any evil in Him. Never-

25. What did Christ suffer in the garden of Gethsemane?

What memorable prayer did He say there? By whom was He
then betrayed? And how was He apprehended? Whither did
they lead Him then? How was He treated before the Chief
Council? To whom did the chief priests, and to whom did
Pilate, aeliver Him up? What did Pilate and Herod think of
Him? What else had Christ to suffer?
 CATECHISM OF THE CATHOLIC RELIGION 23

theless, He was scourged and crowned with thorns ; and

at last, in compliance with the clamorous and threat-
ening demands of the chief priests and the Jewish rab-
ble, who preferred the murderer Barabbas before Him,
Pilate delivered Him unto them to be crucified.
26. Jesus, like one of the greatest criminals, was
loaded with a heavy cross, and conducted to Mount Cal-
vary, a place of execution, where He was crucified be-
tween two thieves. As the prophets had foretold, so
it was now accomplished: His hands and feet were
pierced with nails; the soldiers divided His garments
among them, and upon His vesture they cast lots.
When tormented with burning thirst, they gave Him
vinegar and gall to drink. Even the chief priests and
ancients scoffed at Him; but Jesus suffered all these
cruelties with the most wonderful patience and meek-
ness. Nay, He even prayed for His enemies, saying:
'
Father, forgive them, for they know not what they
do.^ For three hours Jesus was hanging upon the cross
suffering the most dreadful pains. The sun was dark-
ened, and all nature mourned. At last, with a loud
voice He exclaimed, ' It is consummated ; Father, into
Thy hands I commend my Spirit ^ ; and bowing His
head. He gave up the ghost. The moment He expired
the earth quaked, the rocks split asunder, the veil of the
temple was rent in two from the top to the bottom, the
graves were opened, and many bodies of the Saints that
had slept arose and appeared in Jerusalem. The cen-
turion or captain and the soldiers, who stood near the
cross, were struck with awe, and said, ' Indeed this was

20. What (lid they make Jesus carry?

Where, and between
whom, was He How
were then the prophecies ful-
crucified?
filled in Him? When hanging on the cross, how did He suffer,
and for whom did He pray? How long did He hang on the
cross? What great miracle happened during that time? How
did our Lord expire? What miracles illustrated His death?
What benefit did Jesus confer by His death on us and on the
whole world?
24 CATECHISM OF THE CATHOLIC KELIGION

the Son of God/ Thus Jesus became ^ the propitiation

for our sins ; and not for ours only, bijt also for those of
the whole world' (1 John ii. 2).
27. It was on Good Friday, about three o'clock in the
afternoon, that Jesus expired. In order to assure them-
selves that He was dead, one of the soldiers with a spear
opened His side, and immediately there came out blood
and water. His body was taken down from the cross,
and laid in a new sepulchre hewn out in a rock. The
Jews sealed it and set a guard before it. But early on
the third day, before sunrise, there was a great earth-
quake, and Christ cruciiied arose glorious from the
sepulchre. During forty days afterwards He often ap-
peared to His Disciples, instructed them concerning the
— —
kingdom of God that is, the Church gave them power
to forgive sins, and installed Peter Head of the Church,
with these words ^ Feed my lambs feed my sheep
: ;

(John xxi. 15, 17). When He appeared for the last

time in the midst of the eleven. He commanded them
to go into the whole world, to preach the Gospel to all
nations, and to baptize them ' in the name of the Father,
and of the Son, and of the Holy Ghost.' For that pur-
pose He gave them the same power which He had re-
ceived from His Heavenly Father, and promised to be
with them all days, even to the consummation of the
world. Finally, on thfe fortieth day after His Eesurrec-
tion. He led His Disciples to the Mount of Olives, where
He lifted up His hands over them, and, whilst He
blessed them, ascended in their sight up to Heaven.

27, On what day, and at what hour, did Jesus expire? How
did they assure themselves of His death? And what resulted
from this? What was done with His sacred body? What did
His enemies then do? When, and how, did Christ rise to life I
How long did He yet remain on earth? What did He do dur-
ing that time? What did He command His Apostles to do
when He appeared the last time among them? What power,
and what promise, did He give them? When, where, and how
did He ascend into Heaven?
 CATECHISM OF THE CATHOLIC EELIGION 26

HISTORY OF THE CHURCH OF CHRIST.

From the Ascension of Christ to the Conversion of
Constantine.

28. After the Ascension of our Lord, His disciples

returned to Jerusalem, where they persevered in prayer,
expecting the coming of the Holy Ghost, whom He had
promised to send them. In the meantime, the Apostles
chose Matthias one of the disciples, in the place of Judas.
On the tenth day, the Feast of Pentecost, there came
suddenly a sound from Heaven, as of a mighty wind,
and it filled the whole house where they w^ere assembled.
Over the head of each one there appeared the form of
a fiery tongue; and all of them, being filled with th*^
Holy Ghost, began to speak in divers languages and to
praise the Lord their God. Peter, the Head of the
Apostles, stood up and declared to the innumerable mul-
titude of the Jews who had come together that the same
Jesus whom they had crucified, and whom God had
raised from the dead, was their Lord and Redeemer, and
he called upon them to believe in Him. His discourse
was so powerful that no less than three thousand came
at once and asked to be baptized. Soon after, Peter and
John went to the temple to pray. A lame man was lying
there at the gate, and asked an alms of them. Peter
said to him ^ Silver and gold I have none but what I
: ;

have I give thee in the name of Jesus Christ of Naza-

:

reth, arise and walk ' and forthwith the lame man
;

sprang to his feet and walked joyfully with them into

the temple, thanking and praising God. All the people

28. Howdid the disciples prepare for the coming of the H0I7
Ghost? Whom did the Apostles choose in the place of Judas?
When, and how, did the Holy Ghost come? What change did
He produce in them? What did Peter, the Head of the Apos-
tles, do? What was the result of his sermon? How was the
lame man at the temple-gate healed? What effect had this
miracle on the Jews?
26 CATECHISM OF THE CATHOLIC EELIGION

were filled with amazement at this miracle, and five

thousand more of them asked to be baptized.
29. The Apostles preached the Resurrection of Jesus
Christ with great power, and did many signs and won-
ders. By this their authority increased so much that
the people brought the sick into the streets, in order
that, when Peter passed by, his shadow, at least, might
fall upon them, and deliver them, from their infirmities.
The chief priests and their adherents, seeing all this,
were greatly exasperated. They caused the Apostles to
be apprehended and scourged, and forbade them to
preach in the name of Jesus ; they stirred up the people
against them, insomuch that St. Stephen was stoned to
death ; and they perpetrated many other acts of violence.
But no earthly power was able to prevent the spreading
of the doctrine of Jesus. The Apostles did not cease
to preach the crucified Saviour, both in the temple and
from house to house ; and the number of those who pre-
sented themselves to be baptized increased exceedingly
every day. Even Saul, afterwards called Paul, the most
furious enemy and persecutor of the Christians, became,
through the grace of God, an Apostle of Jesus Christ
and the most zealous propagator of the Gospel.
30. The new converts in Jerusalem and its neighbor-
hood formed the first Christian community, called the
Church. Their conduct was unblemished and irre-
proachable; they served God with gladness and in sim-

29. By what else did the Apostles spread the doctrine of

Christ? What did the people do in consequence of this? What
impression did this make upon the chief priests and their ad-
herents? What did they do to the Apostles? Who was the first
martyr? Did the Apostles, on being persecuted, cease preach-
ing? What can you relate of St. Paul?
30. Of whom was the first Christian community composed!
What was their conduct, and how did they serve God? Was
there any dissension amongst them? Did any of them suffer
from want? How were the poor relieved? By what authority,
and how, did the Apostles govern this first community?
 CATECHISM OF THE CATHOLIC KELIGION 27

plicity of heart. They all lived in the greatest harmony,

and had but one heart and one soul. None of them suf-
fered want; for the rich willingly sold, for the relief of
the poor, what they could spare, such as houses and
lands, and laid the proceeds at the feet of the Apostles,
that they might divide them among the needy. The
Apostles were the rulers of the Church, as Christ had
ordained; they taught, baptized, and administered the
other sacraments ; they managed all ecclesiastical aff airs^
and governed the community.
31. Although many of the Jews embraced the doctrine
of Christ, yet the greater part of them remained obstinate
and hardened. God, therefore, permitted the punish-
ment they had been threatened with to be inflicted upon
them; about the seventieth year after the birth of
Christ, Jerusalem was destroyed, and the temple burnt,
by the Romans. An immense number of Jews lost their
lives, and the rest were banished from their country and
dispersed all over the world, that they might be every-
where and at all times living witnesses of the Divine
judgment. The stubbornness of the Jews, and still more
an express command of God, had early determined the
Apostles to go and preach to the pagans or heathens.
Poor and persecuted though they were, they announced
to the nations of the earth the good tidings of salvation,
under thousands of hardships and perils, even of death.

31. Were the Jews all converted? Did those Mho refused to
believe in Christ remain unpunished? What punishment wag
inflicted on them? Why were they dispersed all over the
world? What determined the Apostles to go and preach to the
pagans? Under what difficulties, and with what success, did
they preach to them? How did the Apostles organize the new
Christian communities? Were these communities separated, and
independent of one another? Who was their common Head?
What do we call all these communities together? What is the
meaning of Catholic? Where was St. Peter bishop, and where
did he die? Upon whom did his supremacy over the whole
Church devolve?
'28 CATECHISM OF THE CATHOLIC RELIGION

'Therefore God visibly blessed their efforts; and thirty

jears had scarcely elapsed after the Descent of the Holy
Ghost, when there were already Christian communities
in all parts of the world. Over these Churches the
Apostles placed bishops, to whom they communicated
their powers by special forms of prayer and the impo-
.sition of hands, and whom they appointed their substi-
tutes and successors. All these communities were most
closely united together, and formed, under their common
Head, St. Peter, the One, Universal —
that is. Catholic
— Church. St. Peter was first Bishop of Antioch, and
afterwards Bishop of Eome, where he suffered martyr-
dom under Nero a.d. 67 ; and then the supreme author-
ity over the whole Church devolved on his successors, the
"Bishops of Eome, or the Popes.
32. The pagans were greatly alarmed at the rapid
^spreading of the Christian religion, which openly con-
demned their vicious lives and their monstrous idolatry,
end they resolved to exterminate it. The Christians had
either to abjure their faith or to die under the most cruel
torments. They were scourged and lacerated, and were
'Cast before wild beasts; their sides were torn with iron
hooks or burnt with torches. They were thrown into
caldrons of boiling oil, mutilated, sawn in pieces, and
crucified. They were covered with pitch and set fire to,
that they might serve to light the nocturnal games of the
pagans. Everywhere the Christians suffered tortures be-
yond all description. Many countries were drenched
with their blood, and hundreds of thousands of every
age, sex, and condition died under the most dreadful tor-
ments. Eome especially, the capital of paganism, and

What impression did the spreading of Christianity make

32.
on the pagans? How did they expect to exterminate if? What
torments did they inflict upon the Christians? Were there many
ihiis tortured and killed? Where did the persecution of the
•Christians chiefly rage? Have we any evidence of this nowa-
days?
 CATECHISM OF THE CATHOLIC RELIGION 29

the seat of all the abominations of idolatry, overflowed,

as it were, with the blood of the Christians. The num-
ber of those who suffered martyrdom in that city sur-
passes all belief; and their bones, which are still to be
seen in the subterraneous caverns or Catacombs, where
they were entombed by their fellow-Christians, are wit-
nesses of it to this day.
33. These terrible persecutions lasted, with few inter-
ruptions, for three hundred years. Had Christianity
been the work of man, it would certainly have been ex-
tirpated by the blind fury of its enemies; but being the
work of Jesus, the Son of God, it took deeper and deeper
root, and spread more and more over the world. The
signs and wonders which the confessors of Christ did,
but, above all, the imperturbable serenity of mind and
cheerfulness of heart with which they suffered the most
cruel torments and the most painful deaths, convinced
the pagans that only the God of the Christians could be
the true God. It even often happened that, whilst the
Christians were suffering these most horrible tortures,
many of the pagan spectators were heard to crv^ out:
^
We also are Christians ; kill us together with them !

and thus the blood of the martyrs was the fruitful seed
from which new Christians continually sprang up.
34. By permitting all this. God had sufficiently
shown to the world that the establishment of the Church
was His work, and that all the powers of the earth could
not prevail against her. He now bestowed peace on her

33. How ]ong did these perseentions last? Was the Christian
religion extirpated by them? Why not? What convinced the
pagans of the Divine origin of Christianity? What occurred
oftentimes while the Christians were tortured? With what,
then, may the blood of the martyrs justly be compared?
34. Wiiy did God permit these persecutions? Whom did He
call to put an end to them? Who was Constantine. and what
can you relate concerning his victory? In what year did Con-
stantine gain the battle and become the protector of Christian*
ity?
30 CATECHISM OF THE CATHOLIC EELIGION

by calling Constantine the Great to be the protector of

Christianity. This Emperor, while still a pagan, was at
war with Maxentius. Seeing that his enemy's army was
far greater than his, Constantine prayed fervently to the
true God for assistance; and behold, a bright cross ap-
peared in the sky to him and to his whole army, with
the following inscription upon it 'In this sign thou
:

shalt conquer/ In imitation of this cross, Constantine

ordered a banner to be made, and had it carried before
his army in battle. He then bravely attacked the su-
perior forces of Maxentius, and overcame them; and
from that time (a.d. 312) Constantine became the de-
fender and protector of Christianity.

From the Conversion of Constantine to the Rise of

Protestantism in the Sixteenth Century.

35. The cross, that had hitherto been the sign of the
greatest ignominy, now became a sign of honor and
victory. It glittered on the imperial crown of Con-
stantine, and was displayed in Eome till then the —
principal seat of paganism —
on the pinnacle of the tem-
ple of Jupiter, the Capitol; and it thus announced the
triumph of the crucified God-Man to the whole world.
Constantine granted the free practice of their religion
to the Christians, built splendid churches for them, and
showed marks of great honor and distinction to priests,
and especially to the Popes. His example prompted
thousands of the pagans to embrace the Divine doctrine;
and the idols were soon abandoned and their temples
deserted. In a short time paganism was completely

35. What had the cross been before this, and what did
be- it

come now? Where was it particularly seen, and what did

an- it
nounce to the world? What did Constantine do for the Chris-
tian Eeligion? What effect had his example upon the paj2:ans?
What became of paganism, and what was established in itB
place?
 CATECHISM OF THE CATHOLIC RELIGION 31

overthrown throughout the Eoman Empire, and the

Christian Eeligion was permanently established.
36. The Catholic Church had now to gain victories of
—
another kind namely, over her internal enemies, the
heretics. Several heretical and schismatical doctrines
had already been broached at different times and in dif-
ferent places ; they had, however, soon disappeared. But
now, by God's permission, some new heretics arose, and
gained many followers by cunning and fraud. They
impudently left the Church, and formed separate and
vast communions or sects, which were mostly named
after their founders; as the Arians, jSTestorians, Euty-
chians. Pelagians, etc. These heretics often succeeded in
gaining the favor of princes and emperors, under whose
protection they most cruelly oppressed and persecuted
the faithful. In the same way as the Apostles had for-
merly assembled in order to settle, by the inspiration of
the Holy Ghost and under the presidency of St. Peter,
such differences as had arisen in matters of religion
(Acts XV.), so now also their successors, the bishops of
the Catholic Church, assembled under the presidency of
the Pope, or of his legates, consulted about the heretical:
doctrines, and then condemned them. Such an assembly
of bishops is called a General Council; and the decisions
of such a council in matters of faith, when confirmed by
the Pope, are infallible, because they proceed from the

36. Werethe contests of the Church now at an end ? Who

were her new enemies? Had there not been heresies before? And
what was the difference between them and these new ones?
Whence did the sects take their names? How did they behave
towards the faithful? How did the Church oppose these here-
sies? What is the name of a general assembly of the bishops of
the Catholic Church? When and why are the decisions of a
General Council infallible? When was the Council of Nice
held? How many, and what, bishops were assembled there?
What sentence did they pass? What error did Arius maintain?
What became of these sectarians after their condemnation?
How did it fare with all subsequent heresies? And what be-
came of the Catholic Church?
32 CATECHISM OF THE CATHOLIC RELIGION

Church, which the Holy Ghost invisibly governs and pre-

serves from all error. One of the most famous councils is
that of Nice, in Bithynia, which was held in 325. Three
hundred and eighteen bishops were assembled there ; and
amongst them were many holy men who, during the per-
secutions,had suffered for Christ's sake, and had lost
their hands or eyes. They unanimously condemned the
impious doctrine of Arius, who obstinately maintained
that Jesus Christ was not God from all eternity, and
they cut him off from the communion of the faithfuL
Although this sect, called Arians, was at that time very
powerful, the Church, by her solemn decision, had set
the seal of reprobation on it, and consequently it was
gradually to vanish from the face of the earth. The
same sentence of condemnation was passed on all the
other heresies that sprang up in subsequent ages; and
however hard the conflicts were in which the Church had
to engage, she has always come off victorious.
37. During this period, God illustrated His Church
also by many holy and learned men who gloriously de-
fended the true doctrine. They are called Doctors of the
Church, or Fathers of the Church. Such were St. Atha-
riasius, Patriarch of Alexandria, who had to endure from
the Arians a long and severe persecution for the true
faith (d. 373) ; St. Basil the Great,- Archbishop of Caesa-
rea (d. 379) ; St. Gregory Nazianzen (d. 389), and St.
John, surnamed Chrysostom, that is, Golden Mouth

37. By whom did God especially illustrate His Church at

this time? Howare those holy and learned men called? Can
you name any of them? Did any other men distinguish them-
selves in the Church about this time? Who were the hermits?
\^^lat was their abode? What was their food and drink? Why
did they renounce all, comforts? Who were the first and most
famous hermits? What did the solitary Life give rise to after-
wards? Who built the first monastery? Who particularly ad-
vanced the Monastic Life in Europe? For what is Europe es-
pecially indebted to the Benedictine Order? When, and by
whom, was it introduced into England?
 CATECHISM OF THE CATHOLIC RELIGION 33

(d. 407), both Patriarchs of Constantinople; St. Cyril,

Archbishop of Jerusalem (d. 386), and St. Cyril, Patri-
arch of Alexandria (d. 444) St. Ambrose, Archbishop
;

of Milan (d. 397) ; St. Jerome, celebrated for his Latin

translation of the Holy Scriptures, called the Vulgate
(d. 420) St. Augustine, Bishop of Hippo in Africa, one
;

of the brightest luminaries of the Church (d. 430) and ;

the holy Popes St. Leo the Great (d. 461) and St. Greg-
ory the Great (d. 604). Whilst the Holy Fathers of
the Church especially distinguished themselves as de-
fenders of the true faith, the Hermits, or Solitaries, and
monks, shone as models of the most austere penance.
The hermits were pious Christians who fled from the
seductive pleasures of the world, to prepare themselves
in solitude, by prayer and self-denial, for a happy death.
A cave:^n in a rock, or a hut made of branches, was their
abode ; the bare ground, or a few leaves, their bed ; roots
and herbs were their food, and water was their drink.
They renounced all the comforts of life, that they might
entirely die to the world, and live only for God. The first
hermit was St. Paul, who died about 340. St. Anthony, to
satisfy the importunities of others, built the first monas-
tery, and is called the Patriarch of Monks (d. 356).
Thus the Solitary Life gave rise to the Monastic Life,
which was so opportunely and successfully propagated
in the West by the great St. Benedict, noted for the
wonders he had done. For, not to speak of his miracles,
we may safely say that Europe is especially indebted to
the religious order he established for the cultivation of
its soiland the conversion of its inhabitants. He died
in 543. St. Augustine, the Apostle of England, was a
Benedictine monk, and introduced this order into Eng-
land in 596.
38. In the fifth and sixth centuries the Church was

38. What was the cause of the clangers to which the Church
was exposed during the fifth and sixth centuries? What is this
ealled in history? Can you name any of these rapacious tribes?
34 CATECHISM OF THE CATHOLIC KELIGTON

exposed to new dangers, when rapacious pagan nations

left their own wild homes, and overran the Christian
countries in countless swarms, laying' waste all before
them with fire and sword. This is called the Migration
of Nations. Some of them were named Huns, Alans,
Heruli, Goths, Suevi, Lombards, Burgundians, Vandals,
Franks, Angles, Saxons; but the most merciless and
savage of all these barbarian tribes were the Huns, under
their king, Attila, who called himself the Scourge of
God. The most celebrated towns were utterly destroyed,
and whole countries laid waste and almost depopulated.
The Roman Empire, more than one thousand years old,
and once so powerful, could no longer resist these savage
tribes, and was at last completely overthrown. Odoacer,
King of the Heruli, took Eome, and was proclaimed
King of Italy in 476. It is impossible to describe the ex-
tent of misery which these barbarous hordes inflicted on
all Europe, until finally God subdued and civilized them
by means of that very Church which they had threatened
with destruction. Holy men were sent by the Popes to

Which of them was the most savage and cruel? Who was their
king, and what did he call himself? Did these savage tribes do
much harm? What became of the Roman Empire? Who was
made King of Italy? In what year? By what means did God
subdue the barbarians? How was this done? When was Ire-
land converted, and by whom? What peculiarity was theie in
the conversion of the Irish? In what centuries was Germany
converted and civilized? Who is the Apostle of Austria? Can
you name any more of the missionaries to whom Germany owes
its conversion? Who is called the Apostle of the Germans?
Where was he born? To what order did he belong? Of what
town was he made Archbishop? How, and in what year, did he
die? What did the missionaries usually do when they had set-
tled in a country? What did, then, the monasteries do for the
spreading and strengthening of the faith? For what else is
Germany indebted to the monks? What emperor in those
days interested himself particularly for the prosperity of the
Christian Church, and what did he do? To whom does Hungary
owe her conversion?
 CATECHISM OF THE CATHOLIC RELIGION 35

announce the good tidings of salvation to them. These

took the cross and the Gospel in their hands; and al-
though they were exposed to the greatest dangers, they
preached, with no less courage and confidence in God,
the doctrine of the Saviour of the world. St. Patrick
was sent by Pope Celestine, in a.d. 432, to Ireland, and
labored there for many years, converting the entire
country to Christianity, and establishing many episcopal
sees, churches, and monasteries. This is the only in-
stance in the history of the Church of the conversion of
an entire people without a single martyrdom. St. Pat-
rick has been deservedly styled the Apostle of Ireland,
and Ireland was called the Island of Saints. In the fifth,
sixth, seventh, and eighth centuries Germany was also
converted and civilized. St. Severinus is called the
Apostle of Austria, because he converted that country to
the Christian faith. He died in 482. St. Columban and
St. Gall, both natives of Ireland, preached near the Lake
of Constance and elsewhere in Switzerland ; St. Kilian,
a holy Irish monk, and St. Willibald, an English West-
Saxon, in Franconia; St. Rupert and St. Corbinian,
both French missionaries, in Bavaria and the surround-
ing countries; St. Ludger, a native of Friesland, in
Westphalia; St. Anscharius, a French Benedictine
monk, in Scandinavia and Lower Germany (d. 865).
But the most indefatigable and successful preacher of
the Gospel in Germany was St. Winfrid or Boniface,
who is therefore justly called the Apostle of the Ger^
mans. He was born at Crediton, in Devonshire, about
the year 680, and was a Benedictine monk at Exeter.
On account of his great merits he was created Arch-
bishop of Mentz in 732, by Pope Gregory III. ; and
whilst he was engaged in preaching the Gospel to the in-
fidel inhabitants of the northern parts of Friesland he
was martyred, in 755. As soon as the missionaries had
got a footing in a country, they made it their first busi-
aess to erect one or several monasteries. These sane-
36 CATECHISM OF THE CATHOLIC EELIGION

tuaries of religion then sent forth holy men to spread

the seeds of Christianity over the country, established
schools for the education of young priests, and taught
the barbarians to leave off their savage manners, and to
follow peaceful and useful occupations. Thus the wild
Germans were taught agriculture, the duties of domestic
life, trades, and mechanical arts. By the industry and
labor of the monks deserts were changed into rich fields,
and dark forests into pleasant abodes; in all respects
they were the greatest benefactors of mankind. The
Emperor Charlemagne, who had especially the propaga-
tion and prosperity of the Christian Church at heart,
founded more than twenty-four monasteries, and erected
several episcopal sees, which he most liberally endowed
with lands and estates. His example was followed by
the pious King Stephen, to whom Hungary is indebted
for her conversion to Christianity.
39. Whilst the Christian faith was propagated in the
West with gratifying success, most fatal and deplorable
disturbances arose in the East. The Greek Emperors at
Constantinople, instead of humbly submitting them*
selves to the Church, wanted to rule her, and obtrude
upon her their opinions as articles of faith. The people
were heedless, the clergy frequently forgot their duties,
and pride and dissension supplied at last what was still
wanting to bring about that lamentable Schism by which
the greater portion of the Greek or Eastern Church se-
ceded from the Pope, the common Head of the Church

39. What happened in the East, whilst the Christian faith

was successfully spread in the West? Who was the chief cause
of those disturbances? To what were the people and the clergy
inclined? What was the unfortunate result of all this? Did
God suffer all this tt» remain unpunished? Who was Mahomet!
What did he pretend to be? Of what did he form his new re-
ligion? How did he spread it? What did his successors do?
Was the Christian religion totally destroyed under them? What
became of it, and what was the reason?
 CATECHISM OF THE CATHOLIC RELIGION 37

of Christ (a.d. 1054). But God did not delay to inflict

upon them the punishment they had so well deserved.
As in former times He had chastised the Israelites for
the neglect of His laws, so He now punished the degene-
rate Christians also. In the beginning of the seventh
century (a.d. 622), there had appeared in Arabia an ar-
rogant impostor called Mahomet, who pretended to be a
messenger of God, and patched up a new religion out of
Pagan, Jewish, and Christian observances and doctrines.
At the head of a band of robbers, he first plundered cara-
vans, soon after took cities and countries, and, sword in
hand, forced the inhabitants to embrace his religion.
His successors, who were called Caliphs, continued, by
the force of arms, to subdue one country after another in
Asia and Africa, and to spread the doctrine of their false
prophet, and, at the same time, barbarism, profligacy,
and the most oppressive slavery. Christianity, it is true,
was not entirely rooted out in those countries but being
;

separated from the true Church, it fell into a state of

torpidity and debasement, under which it is still lan-
guishing at the present time.
40. In the year 637 Jerusalem, the capital of the

40. In what year did Jerusalem fall under the power of the
Mahometans? What do you understand by Mahometans, and
what by Saracens? When was Jerusalem conquered by the
Turks ?^ What do you call those Turks, and whence did they
come? What was their religion? Were they friends of the
Christians? What was the cause of the Crusades? Who was
Peter of Amiens, and what did he report to Urban II.? What
did the Pope do? What did he effect at the Council of Cler-
mont? In what year was the Council of Clermont held? What
ensued in the West? What is the origin of the name of Cru-
sade? What can you relate of the first Crusade? In what year
was Jerusalem taken? What can you relate of Godfrey of
Bouillon? How long did the Christian Kingdom of Jerusalem
last? Whatcaused its fall? When, and by whom, was it con-
quered? About what year, and by what Turks, were the Selju-
kians subdued, and how far did they extend their conquests?
In what year, and by whom, was Constantinople taken? Who
38 CATECHISM OF THE CATHOLIC EELIGION

Holy Land or Palestine, had fallen under the power of

the Mahometans or Saracens (i. e., Arabians; so called
from sara, a desert), and had groaned under their yoke
four hundred and forty- two years, when, in 1079, it was
conquered, together with the fairest portions of Western
Asia, by the Seljukian TurTcs, a Tartar tribe, who came
in 1048 from the Caspian Sea, and had in the eighth
century embraced Mahometanism. The latter were the
most relentless foes of Christianity. The enormities
which they committed in the Holy Land, and the cruel
treatment which they inflicted upon the Christian pil-
grims who resorted thither from the West, gave rise,
about the close of the eleventh century, to the Crusades.
Peter of Amiens, a pious hermit, who had made a pil-
grimage to Jerusalem, reported to Pope Urban IL how
the Holy Places, where our Saviour had lived and suf-
fered, were profaned by the Infidels, and to what out-
rages the Christians were there exposed. The Pope was
so sensibly affected that he resolved to put an end to the
insolence and insatiable rapacity of the Mahometans.
He summoned the Christian princes and knights to a
Council at Clermont in Auvergne (a.d. 1095), called
upon them to engage in a military expedition against the
Infidels, and excited their enthusiasm to such a pitch
that the whole assembly spontaneously exclaimed, ' God
wills it! God wills it!' This cry reechoed through the
whole West, and shortly after there stood ready a tre-
mendous host of men armed at all points. They wore, as
a badge of their engagement, a red cross on their right
shoulder, whence originated the name of Crusaders and
Crusade. Full of joy and courage, they marched to
Palestine. After having endured inexpressible hard-
ships, and fought many a hot battle, they at last took

checked the further progress of the Turks f By whom were they

at last completely overthrown? In what battle^ and in what
year? What was the result of this victory?
 CATECHISM OF THE CATHOLIC EELIGION 39

Jerusalem; and the brave hero, Godfrey of Bouillon,

Duke of Lorraine, was proclaimed King a.d. 1099. Be-
ing presented with a golden crown, he refused to wear
it, saying that he would never consent to wear a crown

of gold where the Eedeemer of the world had worn a

crown of thorns; and he never gave himself any other
title but that of Duke Godfrey. The new kingdom,
however, lasted only eighty-eight years. Owing to the
treachery of the Greeks, and to the want of discipline
and harmony among the Crusaders, it was unable to re-
sist the superior forces of the Turks, although it re-
peatedly obtained auxiliaries from the West; and thus
Jerusalem was taken by Saladin, Sultan of Egvpt, in
1187. About the year 1300, fresh hordes of Turks,
called the Ottomans, poured down from Tartary, sub-
dued the Seljukians, and extended their conquests over
Western Asia, Eumelia, Moldavia, Servia, Bulgaria,
Greece, and the Morea ; until at last, under that monster
of brutality and voluptuousness called Mahomet (II.)
the Great, they rendered themselves masters of Constan-
tinople, the capital of the Greek Empire (a.d. 1453),
which calamity God no doubt permitted in punishment
for the grievous offences it had committed against Him.
The further progress of the Turks, however, was checked
by the ardent zeal and heroic valor of the Christian
princes Huniades and Scanderbcg, of the Knights Hos-
pitallers of St.John of Jerusalem (who from 1310 were
called Knights of Ehodes, and from 1530 Knights of
Malta), and of other Christian Orders of Chivalry, till
they were at last completely overthrown by the united
forces of the Pope, of Spain, and of Venice, and by the
evident help of the glorious Mother of God, in the
famous battle of Le panto (a.d. 1571). The result of
this victory was not only a check to the progress of the
Ottomans, but also the beginning of the decline of their
power; and thus Catholic Europe, and especially Ger-
many, was saved from the imminent danger of being
40 CATECHISM OF THE CATHOLIC EELIGION

likewise overrun and subjugated by those ferocious In-

fidels.
41. In the Western countries of Europe, the Cru-
sades everywhere roused the people to a more vigorous
exertion of their mental powers, and to a new spiritual
life. During the destructive Migration of Nations
(38), the sciences had found an asylum in the mon-
asteries; but now they spread among the people, and
were ardently cherished by them. Celebrated schools
and universities were established ; and men of wonderful
erudition, as St. Anselm (d. 1109), Albertus Magnus
(d. 1280), St. Thomas of Aquino (d. 1274), and others,
occupied the professorial chairs. Those times, gen-
erally called
*"
The Middle Ages/ are still more re-
nowned for the lustre of Christian virtues, for the firm-
ness of faith, for childlike simplicity, and for an ardent
love of God and man. Even at the present time we be-
hold with surprise and wonder those ancient gigantic
cathedrals which were erected by the piety of our an-
cestors; and we are enraptured at the most tender de-
votion, expressed in the paintings and statues with
which they adorned the buildings consecrated to God.
Such great and charming works could only be produced
by the Eeligion which filled their hearts and governed
all their actions. This same Eeligion also poured out
the greatest blessings over the earth through the holy
Founders of Eeligious Orders, St. Eomuald (d. 1027),
St. Bruno (d. 1101), St. Norbert (d. 1134), St. Ber-

41. "What influence had the Crusades on Western Europe!

Where had the sciences found an asylum during the invasions
by the barbarians, and among whom were they now spread!
What learned men of those times can you name? What do we
call those times, and what are they particularly remarkable for?
What monuments give, even at the present time, evidence of the
piety of our ancestors'? What enabled them to produce such
stupendous works? Through whom in particular did the Cath-
olic Eeligion pour out its blessings at that time? What fruits
did the numerous monasteries bring forth?
 CATECHISM OF THE CATHOLIC EELIGION 41

nard (d. 1153), St. Dominic (d. 1221), St. Francis of

Assisium, surnamed the Seraphic (d. 1226), and many
other men of God. The numerous monasteries which
they built not only produced many great Saints and
enlightened prelates, but they also cherished piety and
religious zeal among the lower classes of the people.
They relieved the wants of the poor, sheltered and
nursed the sick, and redeemed those who had been made
prisoners and slaves; they sent missionaries into all
parts of the world, and obtained, by their devout prayers,
abundant graces from Heaven on countries and nations.
42. In the meantime, there appeared also an exu-
berant growth of cockle among the wheat in the field of
God (Matt. xiii.). There were pernicious feuds and
wars, various acts of injustice and violence, and many
scandals. In several places, and particularly in Ger-
many, the custom had been introduced by temporal
princes of putting the newly elected bishops and abbots
in possession of their benefices by giving them the Bing
and the Crosier, the symbols of Pastoral authority, which
ceremony was called Investiture, and seemed to imply
the conferring of spiritual jurisdiction. Xot content
with this, the Emperor Henry lY. used to bestow bishop-
rics and abbeys upon the most unworthy candidates, and
even on such as offered him the largest sums of money.
Pope Gregory YII. courageously inveighed against those

42. Was there in those times no cockle in the field of God?

What kind of cockle was it? What custom had been introduced
in some places by the temporal princes? What is symbolized by
the Ring and Crosier? What was this ceremony called, and
what did it seem to imply? What did the Emperor Henry IV.
use to do? Who opposed him? What is this contest called, and
when did it take place? How did the Church get out of itf
What evil came afterwards on the West of Europe? Which
were the most notorious heretics of that time? Whom did God
send to preach penance to them? Was the evil then entirely
suppressed? How and when did the slumbering fire break out
iuto a flame? What was the consequence of this?
42 CATECHISM OF THE CATHOLIC RELIGION

crying abuses ;and hence ensued, about 1076, a long and

tedious contest, called The Contest of Investiture, out of
which the Church indeed came forth victorious, but not
till after many hard trials. After that there arose here-
tics who kindled the fire of revolt first against the Ec-
clesiastical, and then against the Secular authorities ; as
in France the Albigenses, in Upper Italy the Waldenses,
in England the Wickliffites or Lollards, in Bohemia thf
Hussites. Peace, it is true, was restored to the Church,
and men, mighty in words and deeds, as St. Vincenf
Ferrer (d. 1419) and St. John Capistran (d. 1456),
went through the countries of Europe, preaching pen-
ance to princes and people. Nevertheless an unholy fire
lay hidden under the ashes; feelings of disrespect and
hostility to the Church, and a fondness for innovations,
had gained ground, and were increased by many other at-
tendant evils. Nothing was wanted for the fatal erup-
tion of this volcano of wickedness and rebellion but an
opportunity; and this presented itself in the beginning
of the sixteenth century in Germany. Like a contagious
disease, this lamentable evil spread abroad; thousands
and thousands abandoned the Catholic Church; bloody
wars, revolts, and corruption of morals ensued ; the most
splendid establishments, founded by the piety of former
ages, were destroyed, and unspeakable misery was pre-
pared both for time and eternity.

From the Rise of Protestantism to the Present Time.

43. Martin Luther, an Augustinian monk and a pro-

man of an ir-
fessor in the University of Wittenberg, a

43. Who was the author of Protestantism? What sort of a

man was he? When and how did he begin his conflict with the
Church? Did he stop there? How did he behave towards the
Pope? What innovations did he introduce? What did he do
with regard to monasteries, monks, and nuns? What pre-
tended right did he give to princes and sovereigns? Was his
conduct edifying? Whence did he pretend to take his doctrine?
 CATECHISM OF THE CATHOLIC RELIGION 43

rit^'ble and turbulent disposition, began in 1517 by ex-

claiming against the abuses which are said to have been
practised in the publication of the Indulgences granted
by Pope Leo X. to those who should contribute to the
rebuilding of St. Peter's Church in Rome. But soon
after he arbitrarily set himself up as a reformer of the
Church, inveighed against the Ecclesiastical authorities,
especially against the Pope, whose supreme power he
denounced as usurpation and tyranny, and which he said
he would bring to a miserable end. In pursuance of his
wrong views, he rejected many articles of faith which the
Church had received from Christ and His Apostles. He
repudiated the Holy Sacrifice of the Mass, Fasting, Con-
fession, Prayers for the Dead, and many other pious
practices; he declared good works to be useless, and
taught that man is justified and saved by faith alone.
Moreover, he threw open the monasteries and convents,
and gave leave to the monks and nuns to marry ; and he
presumed to award to princes and sovereigns the right of
confiscating the property of churches and convents, and
of assigning it to any use they pleased. Finally, he
broke the vow of chastity which he had solemnly made
as a monk and as a priest, and committed the double
sacrilege of taking a nun for his wife. Luther boasted
that he took his doctrine from the Bible only; but being
misled by the false rule of private judgment in its in-

How did he interpret the Bible? Did he teach the pure Word of
God? Can you name any of his errors? How was his doctrine
received by the people, and how by some Princes? "What did
he do to gain the favor of the Landgrave of Hesse? Did any
imitate Luther's example? Where and what did Zwinglius
teach? Where and what did Calvin teach? What did the Ana-
baptists proclaim? What havoc did the Zwinglians and the
Calvinists make? Did the different Sects agree among them-
selves? Did their disagreement prevent the spread of their doc-
trines? In what were they united? What measures did they
contrive to propagate their principles? What means did they
use in many places to make the Catholics renounce their faith f
44 CATECHISM OP THE CATHOLIC RELIGION

terpretation, he soon fell into the most palpable contra-

dictions and errors. Thus he asserted that ' man has no
free will, and consequently can neither keep the com-
mandments nor avoid evil '
; * ^
that sin does not con-
demn man, provided he firmly believe/ f etc. Neverthe-
less, he soon obtained many followers; for the thought-
less multitude were very much pleased with such easy
doctrine, which allowed them to lead a dissolute life, and
covetous princes found nothing more conformable to
their wishes than the suppression of churches and mon-
asteries. Besides, Luther eagerly embraced any oppor-
tunity of increasing his party, and for this purpose he
permitted the Landgrave of Hesse to contract a second
marriage whilst his first wife was still living. The way
of innovation and revolt being once opened by Luther,
several others soon followed him, and they went even
further than he did. Zwinglius, in Switzerland, denied
the real presence of Jesus Christ in the Holy Eucharist.
Calvin, at Geneva, taught that ^ God has predestined a
part of mankind, without any fault of theirs, to eternal
damnation, and that therefore He blinds and hardens
the heart of sinners.^ % The Anabaptists proclaimed a
kingdom of Christ on earth, in which there was to be no
private property, no law, no magistrates. Zwinglius,
Calvin, and other Sectarians totally demolished in the
churches what had been spared by Luther. The images
of the Crucified Redeemer and of the Saints, pictures as
well as statues, and masterpieces of art, were hewn in
pieces; the organs and altars were shattered; nay, even
the graves were ransacked, and the bones of the Saints
trampled upon and burnt to ashes. Although these pre-
tended Eeformers combated and anathem.atized one an-
other, nevertheless their several doctrines spread most
rapidly. United only in their hatred against the Catho-

* De Servo Arbitrio.
t Epist. ad Melancht. an. 1521. De Captivit. Babyl. torn. ii. fol. 2S4.
X Instit. Relig. Christ.
 CATECHISM OF THE CATHOLIC RELIGION 45

lies,they contrived all imaginable measures to gain the

superiority over them. By thousands and thousands of
pamphlets they disseminated their erroneous principles,
and, at the same time, they most virulently attacked and
calumniated the Pope and the Catholic Clergy. More-
over, in many places crying acts of violence were com-
mitted, and people were forced by all sorts of oppression
and persecution to renounce the Holy Catholic Faith.
44. The Catholics, on their part, made several at-
tempts to restore peace to. the Church, by entering into
amicable discussions with' their opponents; but the ha-
tred which Luther bore to the Pope, the Head of the
Church, continued implacable. To check the progress
of heresy and wickedness, the Emperor Charles V. as-
sembled in 1529 a second Diet at Spires, where a decree
was issued that, until the decision of a General Council,
Lutheranism should be tolerated wherever it had al-
ready been established, but ishould not be spread any
further; that no one should be hindered from saying or
hearing Mass; and that all invectives against any re-
ligion should be prohibited. The Lutherans protested

44. What did the Catholics do for the restoration of peace,

and what was the result? in what year, and by whom, was the
Diet of Spires assembled? What famous decree was issued
there? How did the name of Protestants originate? Are only
the Lutherans now called Protestants? What measures did the
Holy Father at last take? In what year was the Council of
Trent convoked, and what was done by it? What did the
Church gain by this Council? Did the Protestants come to it?
What was the effect of Luther's preaching liberty? What took
place during the war of the peasantry? Were there any other
wars in Germany, and how long did the great religious war last
in that country? What was the consequence of this war? Were
any other countries involved in war. and which? Where and
how did Zwinglius end his life? What are the French Protes-
tants called, and what atrocities did they commit? Who in-
troduced Protestantism into England, and for what reason!
Did England gain anything by the change? What do you know
of Charles I.?
46 CATECHISM OF THE CATHOLIC EELIGION

against this decree, and from this circumstance is de-

rived their name of Protestants ; which appellation has
since been given also to the other Sects into which they
have divided. At length the Holy Father convoked a
General Council at Trent, in the Tyrol, in the year 1545.
The doctrine of the innovators was examined and unani-
mously condemned; at the same time, many excellent
decrees concerning Ecclesiastical institutions and the
reformation of abuses were issued ; in a word, the vigor-
ous and decisive action of this Council gave fresh beauty
and new life to the Catholic Church. The Protestants
had been repeatedly invited to the Council, as they had
in the beginning expressly wished for it in order to ad-
just their differences; but they refused to appear at
Trent. Consequently, the unfortunate Schism con-
tinued, and brought unspeakable misery and endless ca-
lamities upon the greater part of Europe. Luther had
preached liberty and reviled the Emperor, the princes,
and bishops ; the peasants lost no time in freeing them-
selves from their masters. They traversed the country
in lawless bands, burnt down the castles and monasteries,
and committed the most horrible cruelties against the
nobility and clergy. More than one hundred thousand
persons were slain during this frightful insurrection
(a.d. 1525). Other rehgious wars ensued, and Germany,
which once had been so flourishing, became at last the
scene of the most frightful desolation and of the most
horrible atrocities during the Thirty Years' War (1618-
1648). The other countries which had embraced the
new doctrine were likewise devastated by religious and
civil wars. In Switzerland, Zwinglius fell in a bloody
battle which he fought against his own countrymen. In
France, the Calvinists, called Huguenots, with a devas-
tating army, kept the field for many years against the
crown and the Church. In their blind fury, they massa-
cred numbers of priests, monks, and nuns they ravaged
;

villages and towns, and burnt or pulled down many

 CATECHISM OF THE CATHOLIC RELIGION 47

thousands of churches, some of which were magnificent

monuments of Christian art. England also suffered se-
verely for her apostasy, begun by King Henry VIII.,
who abandoned the Catholic Church because the Pope
would not allow him to repudiate his lawful wife, Cath-
arine, and marry Anne Boleyn. From that time, the
country was drenched in human blood even King
;

Charles I., a successor of the tyrannical Henry, was be-

headed by rebels who boasted of professing and practis-
ing the purest of all Christian Doctrines.
45. The loss which the Church had suffered from the
apostasy in Europe was to be compensated by the con-
version of innumerable heathens in other parts of the
globe. Missionaries went forth in every direction, and
announced the salutary doctrines of the Gospel with
wonderful success. It is truly astonishing what St.
Francis Xavier, the Apostle of the Indies, who was so
eminently favored by Heaven, alone accomplished.
Glowing with zeal for the salvation of the pagans, he
crossed the vast ocean, and landing at Goa, in the year
1542, he began his mission by walking through the
streets with a bell in his hand, and calling the children
to come and be instructed. They joyfully attended and

45. How was the Church compensated for herloss in Europe?

How was this effected? the name of the Apostle of the
What is
Indies? Where did he land, and in what year? How did he
begin his mission? What did the children do? How did God
reward and assist his zeal? In what countries did he work, and
how long? What was the result of his labors? How many
heathens did he christen or baptize in one month? Was Chris-
tianity also introduced into China? How was the sincerity of
the new Christians, especially in Japan, proved? How many
were martyred in Japan? Does the hatred against the Chris-
tians still continue there? What can you relate of America in
general, and of Mexico in particular? Was the work of the
missionaries easy there? What particular obstacles did they
encounter? Did they succeed the less for all that? How did
the savages of Paraguay live? What did they become after
their conversion to Christianity?
48 CATECHISM OF THE CATHOLIC RELIGION

listened to the holy man, who spoke to them so affec-

tionately of their dear Eedeemer. When they had re-
turned home, they repeated what they had heard, and so
induced the adult persons to come likewise and hear the
holy preacher. God rewarded his zeal, and granted him,
as He had done to the first Apostles, the power of heal-
ing the sick, of raising the dead to life, of commanding
the storms ; in short, the power of working the most stu-
pendous miracles. With untiring energy he went from
country to country, from island to island, through all
India and Japan, and converted, in the short period of
ten years, many tribes and kingdoms. He himself testi-
fies in one of his letters that in one month he adminis-
tered Holy Baptism to ten thousand heathens. After his
death, other missionaries continued the pious work, and
introduced the Eeligion of Jesus into China also, that
immense, unknown, and till then inaccessible empire.
That these heathens had been truly converted was proved
in the most convincing manner when the persecution of
the Christians broke out in Japan. About one million,
one hundred thousand * died for their faith, and the
greater part of them were most horribly tortured. Even
tender children, weak old men, and women of rank has-
tened with joy to martyrdom, dressed in their holiday
attire, as if they were going to a wedding feast. So sin-
cere and strong was their faith that even the survivors
and their children have continued to preserve it under
most adverse circumstances. Though shut out for over
two hundred years from the Christian world, and with-
out a priest, and subjected to tyranny and persecution,
they taught the Catechism, recited the Catholic prayers
they had learned, baptized their children, and strove to
live piously. Ultimately the Japanese were forced to
repeal their laws for the total exclusion of foreigners.
Missionaries have again entered, and have found villages

Some authors reckon 1,200,000.

 CATECHISM OF THE CATHOLIC EELIGION 49

of these faithful Japanese Catholics. In America also,

that newly-discovered world, the light of the Gospel
spread, and overthrew the most abominable idolatry with
all its horrors and vices. No people on earth offered up
more human sacrifices than the natives of America. The
Mexicans sacrificed about twenty thousand human vic-
tims every year, and when they had no captives for this
purpose, they did not spare even their own children. It
is impossible to describe what the heroic missionaries
suffered, and what dangers they incurred among those
bloodthirsty men. They had to strusfgle not only
against the cruelties and vices of the natives, but also
against the insatiable avarice of the European settlers.
Yet their labors were crowned with success, and the
Christian faith was firmly and permanently established
on this Continent. The mission of Paraguay, in South
America, especially flourished. The brutish natives, who
lived among the wild beasts in the forests, who thought
of nothing but plundering, murdering, and revenge, who
delighted only in eating human flesh, in voluptuousness
and drunkenness, were transformed by the indefatigable
missionary priests into devout Christians. They became
models of modesty and charity, of innocence and piety,
and by their untiring industry and labor changed their
wild country into a delicious paradise.
46. The holy men who, with such indefatigable zeal,

46. To what class of men did most of the missionaries be-

long? Of what order were the Apostles of the Indies, and the
first planters of Christianity in China and Paraguay? When,
and by whom, was this order established? In what did these
religious especially exert themselves? Howwere they requited
for their labor by the enemies of Eeligion?Did God raise any
other orders at that time, and for what purpose? When and
how did the Order of Capuchins originate, and by what were
they particularly conspicuous? When and by whom was the
Oratory founded, and to what does it devote itself? What was
the object of the fathers of the Pious Schools, and of other
orders? What communities of religious women arose at that
50 CATECHISM OF THE CATHOLIC EELIGION

and often even to the shedding of their blood, devotei

themselves to the conversion of the pagans, belonged for
the most part to Religious Orders. St. Francis Xavier,
and those others who planted the faith in China and
—
Paraguay, were Jesuits that is, members of the Society
of Jesus. This order was founded in 1540 by St. Igna-
tius of Loyola, a man filled with the most ardent zeal
for the honor of God. These religious exerted them-
selves especially in propagating the Catholic Faith, and
defending it against the new-fangled doctrines and con-
;

sequently they drew upon themselves implacable hatred

and grievous persecutions from the enemies of Eeligion.
God raised also other orders, that might, in concert with
the Secular Clergy, heal the wounds which Luther and
other heretics had inflicted on the Church. The pious
Capuchins, who sprang in 1528 from the Order of St.
Francis of Assisium, labored especially for the salvation
of souls, and distinguished themselves by their affection-
ate zeal and austere life. The Oratorians, or Fathers of
the Oratory, which was founded in 1574 by St. Philip
Neri, devoted themselves to prayer and the instruction of
the people, to visiting the hospitals, to attending the
poor and the sick, and to literary pursuits. The fathers
of the Pious Schools occupied themselves with the in-

time? What do they devote themselves to? What is the

origin of the Institute of English Ladies? In what was this
epoch especially rich? Can you tell me anything remarkable
of St. Charles Borromeo? What do you know of St. Francis of
Sales? What did St. Vincent of Paul in general do for the
temporal and eternal welfare of his fellow-men? What chari-
table institutions did he found in particular? Who especially
labored in the sixteenth century in Germany and Switzerland for
the preservation of the true Faith? Were there any other prin-
cipal Saints who shone in the sixteenth and seventeenth centu-
ries, and who were they? By what Saints was the female sex
distinguished at that time? What Saint did particularly illus-
trate the eighteenth century? What Religious Order did he
found? What did all these Saints especially do, and what did
they prove by their works and miracles?
 CATECHISM OF THE CATHOLIC RELIGION 51

struction of youth, and other religious, again, with the

nursing of the sick. There arose also communities of
religious women for the training up of young girls to a
pious and godly life; as the Orders of the Visitation, of
the Ursulines, and of the Good Shepherd, and the Insti-
tute of English Ladies.* Above all, this period was ex-
ceedingly rich in heroes of faith and virtue. St. Charles
Borromeo, Cardinal Archbishop of Milan (d. 1584), set
a bright example of true Christian charity during the
plague, by visiting the sick in the most dangerous places,
in lazarettos and hospitals, and by giving up all his
property, even his bed, for the relief of the sufferers. St.
Francis of Sales, Prince-Bishop of Geneva (d. 1622),
converted, by the irresistible power of his meekness and
humility, seventy-two thousand Savoyards from the er-
rors of Calvin to the true Faith. St. Vincent of Paul
(d. 1660) devoted his whole life to the poor and dis-
tressed; no misery, of whatever kind or form, escaped
the ardor and abundance of his love. He founded or-
phanages and foundling hospitals ; he established a Con-
gregation of Missionary Priests (called Lazarists, from
St. Lazarus^ College in Paris) for the instruction of ig-
norant country people ; an association for the reforming
of convicts, and also the admirable Institute of the Sis-
ters of Charity for nursing the sick. In Germany, espe-
cially in Austria and Bavaria, and in Switzerland, the
Venerable Peter Canisius opposed himself as a mighty
barrier against Heresy; he combated it by his writings
and incessant preaching, and founded schools and pious
institutions for preserving and enlivening the true Faith
established by Christ and His Apostles. The sixteenth
and seventeenth centuries were also illustrated by St.
John of God, St. John of the Cross, St. Thomas of Vil-

* This Institute waa established in the Netherlands for English ladies who
were persecuted under Queen Elizabeth for their attachment to the Catholio
Faith, and soon spread over Germany, where it is still flourishing under the
^bove name, though its members have long ceased to be English.
52 CATECHISM OF THE CATHOLIC KELIGION

lanova, St. Cajetan, St. Peter of Alcantara, St. Camillus

of Lellis, St. Josepfi Calasanctius, St; Joseph of Cuper-
tino, St. Francis Borgia, St. Pius V., St. Fidelis of Sig-
maringen, St. Aloysius Gonzaga, St. Stanislas Kostka,
and by many other men eminent for the sanctity of their
lives; and among the female sex were especially distin-
guished St. Teresa, St. Rose of Lima, St. Angela of
Brescia, St. Mary Magdalen of Pazzi, St. Jane Frances
de Chantal, St. Catherine of Ricci, etc. In the eigh-
teenth century there shone among others, as one of the
brightest ornaments of the Catholic Church, St. Alphon-
sus Maria Liguori, Bishop of St. Agatha, near Naples
(d. 1787), who established the Congregation of the Re-
demptorists for the instruction of the people. All these
Saints did great deeds and wrought innumerable mir-
acles by their mighty intercession with God; and thus
they irref ragably proved that the true spirit of Christian-
ity, the spirit of charity, of humility, and self-denial, had
not departed from the Church, as the blind adversaries
of our faith unfortunately often assert.
47. Awful events, which make nature shudder, re-
main as yet to be related. We would fain pass them
over in silence, if they were not most instructive for us.

47. What became, in process of time, of the doctrine of Lu-

ther? What was the final result of its alterations and changes?
What did the Sectarianism lead to? What did the Free-thinkers
contrive to do? What principal means did they make use of?
Why were their books well received by the people? Whom did
the infidels first attack? What became of the ecclesiastical
property, the monks and nuns, and the religious houses? What
edict was issued against the priests? What did the infidels do
to destroy the very name of Christianity? With what particu-
lar infamy did they brand themselves in their madness? Why
did prosperity and public safety disappear? What became then
of France? How many people are said to have been slaugh-
tered during the Eeign of Terror? Under what pretence were
all these horrible crimes committed? What did the impious
wretches finally do in the utmost necessity? By whom, when,
and why was the Catholic Eeligion restored in France? Did
 CATECHISM OF THE CATHOLIC RELIGION 5:5.

As with all liuman productions, so it fared with the doc-

trine of Luther; it became antiquated, it altered and
entirely changed. Sects upon Sects arose: Baptists,.
Presbyterians, Episcopalians, Quakers, Methodists, Mo-
ravians, etc. Each one of these Sects presumed, after the-
example of Luther, to reform the faith. At last impious-
Free-thinkers, first in England and afterwards in
France, carried their presumption to the highest pitch,
and contrived the infernal scheme totally to abolish Re-
ligion, and to exterminate for ever the Belief in Christ.
Under the pretence of enlightening mankind, they de-
luged the world with writings in which they scoffed at
all Holy things, grossly calumniated the Pope and the-
Clerg}^, and openly advocated the most shameful licen-
tiousness. Their books, written in most attractive lan-
guage, and sparkling with witticism and satire, found
their way too readily among all classes of people, and at
the same time the spirit of profligacy and impiety spread
with surprising rapidity. At the same time the masses
of the people were suffering from misgovernment, op-
pressive taxation and excessive privileges enjoyed, by the-
upper classes. These causes combined with the spread of
infidel philosophy and the decay of religious faith
brought about the French Revolution at the close of the
eighteenth century. The Church was attacked, ecclesi-
astical property was confiscated; religious orders were
suppressed by violence; monks and nuns were turned
out of their peaceable abodes by force, and many re-
ligious houses were plundered and pulled down. Soon
after, a sanguinary edict was issued against all priests
who should continue faithful to the discharge of their
duties. Was any one discovered refractory, he was cast
into prison, or immediately hanged up to the nearest

Napoleon act as a faithful son of the Church? How did he

treat Pius VTL? Did God ever withdraw His hand from the
Church? What became of Napoleon, and what of the Pope? In.
what year did Pius VIL return to Rome?
54 CATECHISM OF THE CATHOLIC RELIGION

lamp-post. TheChristian era was annulled, the celebra-

tion of the Sundays and Festivals "was abolished, the
churches were profaned and devastated. Everything
that reminded them of Christianity was destroyed.
Finally, the madness of these men arrived at such a
pitch, that they proclaimed Reason to be the Supreme
Being, and conducted a vile woman as an emblem of the
Deity, on a triumphal car, into the Cathedral of
Paris, where they placed her on the high altar, in
the place of the figure of our Crucified Eedeemer,
and sang hymns in her honor. Order, prosperity,
and public safety disappeared together with Eeligion;
fiven the throne was overturned and shattered to
pieces. France was for two years the scene of such hor-
rible atrocities as are unequalled in the annals of history.
Human blood flowed in torrents. Neither age nor sex
was safe from the fury of those monsters. The total
number of the people slaughtered in this Reign of Ter-
ror was, according to some, two millions. And all this
was done under the pretence of promoting the happiness
of mankind. Enlightenment was their word when they
abolished Religion; Liberty and Equality, when they
murdered their fellow-men. At last, in order to stop the
complete anarchy that prevailed, the leaders solemnly
proclaimed that the nation should once more believe in
God and the immortality of the soul. In the year 1799,
Napoleon, in quality of First Consul, seized upon the
sovereign power;, but he did not venture to govern a
people without Religion. He therefore restored the
Catholic Religion in France, and made a solemn Con-
cordat with the Pope (a.d. 1801). However, the Church
did not long enjoy this peace. Napoleon, blinded by for-
tune, attempted to extort from the Supreme Head of the
Church certain concessions which he could not grant.
The French troops invaded Rome, and carried away
Pius VII. prisoner in 1809. But as God had visibly pro-
iected His Church ten years before, when Pope Pius VI.
 CATECHISM OF THE CATHOLIC EELIGION 55

,i&d died a captive, at Valence in France, so now He did

not abandon her to her enemies. Napoleon was van-
quished by the Confederate Powers of Europe, and dis-
possessed of his crown, and the Pope reentered triumph-
ant into Eome (a.d. 1814).
48. With the establishment of peace, after the Na-
poleonic wars, in 1815, a more favorable era opened for
the Church. In France she recovered some of her old
prosperity. What has been called the Catholic Eevivai,
Germany, to the great progress of religion,
bes^an, first in
and afterwards in England. In 1829 the disabilities
under which Irish and British Catholics had so long la-
bored were removed. A few years after, in England, the
hierarchy, which had been suppressed at the time of the
Eeformation, was restored; numerous and notable con-
versions from Protestantism took place and the number
;

of Catholics and Catholic institutions has since grown

very rapidly. The infidel doctrines, however, of the
French philosophers and subsequent free-thinkers have
continued to spread unbelief, so that the Church has to
contend everywhere with a spirit of irreligion.
In 1848 Pius IX. was obliged to quit Rome through
the machinations of Italian revolutionists. During his
short exile he received the respectful sympathy of the
Catholic world; and, in 1850, amid the rejoicings of the
Eternal City, he returned to his See.
In 1869 Pope Pius IX. convoked the General Council
of the Vatican, which defined the dogma of the Pope's

48. When did a more favorable era open for the Church!
When did the Catholic Eevivai occur? What changes took
place in Ireland and England? Relate the flight of Pius IX.
from Rome, and his return. Give an account of the Council of
the Vatican. When and by whom "was the Pope unjustly de-
spoiled of his temporal power? Did this change ruin the
Church? What happened during the reign of Leo XIII.? When
d*d he die and by whom was he succeeded? What has happened
f' France since the opening of the reign of Pius X.?
56 CATECHISM OF THE CATHOLIC RELIGION

infallibility.Before the Council could finish its labors

it its sittings hecause of the war
was obliged to suspend
which, in 1870, broke out between France and Germany.
The Italian army took possession of Rome, and the
Pope was unjustly deprived of the temporal power and
sovereignty enjoyed by his predecessors for ages, and
necessary to the complete independence of the Holy See.
Pius IX. lived eight years longer, as a prisoner in the
Vatican Palace, protesting against the iniquitous spolia-
tion of the Church. The next pope, Leo XIII., passed
his long pontificate in the same way. Yet from his
prison walls his power reached to the ends of the earth.
The enemies of the Church had predicted that the fall
of the temporal power would prove the end of the
Papacy. But never has the moral and spiritual author-
ity of the Holy See been more powerful throughout the
world than it is to-day. The German government, at
the instigation of Bismarck, instituted a campaign of
legislative persecution against the Church. But the
fidelity of German Catholics proved victorious.
In 1903, Leo XIII. died and was succeeded by His
Holiness, Pius X. His reign was marked in France by
the culmination of a violent anti-Christian movement
which began during the reign of his predecessor. Laws
were enacted to suppress all religious orders. Catholic
schools, and instruction in the government
religious
schools. The Concordat established with the Holy See
was most unjustly abolished, and the Church was robbed
of all her property throughout the country.
Shortly after the outbreak of the World War in 1914
Pius X. died and was followed by Benedict XV. whose
heroic efforts to promote peace among the nations be-
came fully known only after his death. The present
Pontiff, His Holiness Pius XL, elected in the year 1922,
is the two hundred and sixty-sixth Pope, including St.
Peter. He is regarded as a highly gifted ruler, well
informed on the problems of the day.
 CATECHISM OF THE CATHOLIC EELIGION 57

49. The most wonderful and most consoling fact in

recent history has been the Church's unexampled growth
in the United States during the past century. From a
mere handful a hundred years ago, her children have in-
creased to fourteen millions or more. This growth, too,
is as sound and vigorous as it is extensive. Among the
external indications of its strength enumerated with
admiration by Leo X'ill. (Longinqua Oceani, Jan.,
1895) are, our unnumbered religious and useful institu-
tions, sacred edifices, schools for elementary instruction,
colleges for the higher branches, homes for the poor, hos-
pitals for the sick, convents and monasteries. Besides, as
he observed, there are still surer signs of the faith of the
people; for the numbers of the clergy are steadily in-
creasing, pious sodalities and confraternities are held in
esteem, schools for religious teaching are in a flourishing'
condition ; the strength of popular piety is further mani-
xested by associations for mutual aid, for the relief of the
indigent, and for the promotion of temperance. Truly
the judgment of the secular historian was well grounded
who said that the Church's gains in the New World have
compensated her for what she has lost in the Old.

CONCLUDING KEMAEKS
ON THE HISTORICAL EVIDENCES OF THE TRUTH OF OUR
DIVINE RELIGION.
1. We have now, in a small compass, surveyed the his-
tory of our Holy Eeligion, and considered the blessings

49. What is the most consoling fact in the recent history of

the Church? What are the external signs of this growth? Are
thexe other signs indicating the strength of the people's faith
What have we now surveyed? What have we chiefly consid-
ered in the history or our Religion?
1. Whence does our Religion come? By whom has God re-
vealed it to us? How did Jesus Christ confirm His Divine Doc-
trine? Is it indifferent which religion we profess?
58 CATECHISM OF THE CATHOLIC EELIGION

it has conferred upon mankind from Adam, our first

parent, to our Lord and Saviour Jesus Christ, and
from Him, the Divine Head and Founder of our
Church, to His present Vicegerent, Pius X. How sub-
lime and beautiful is the Eeligion we profess Every- !

thing connected with it calls out to us: God alone

could have given such a Eeligion to mankind.
Man has not invented it; Cod Himself has taught
it to us,and has commanded us to observe it. He re-
vealed it by holy men in the Old Testament (6, 11,
7) ; and in the New, precisely as the Prophecies of the
Old Testament had foretold. His Only-Begotten, Eter-
nal Son appeared on earth, and most convincingly con-
firmed His Divine Doctrine by numerous miracles, es-
pecially by His Eesurrection from the dead (21, 22,
23, 26, 27). Cod has spoken, and no one has a right to
"be indifFerent to His word ; to despise or reject it woulc^
he to condemn one's self to everlasting hell fire.
2. The Eeligion to which we belong did not take rise
only a few centuries ago; properly speaking, it dates
from the creation of man. For its first seeds were laid
in Paradise when Cod promised a Eedeemer to our First
Parents after their fall ; and the whole of the Old Law,
with its sacrifices and wonderful events, was but a figure
of the New Law, which contains the fulfilment and ac-
complishment of the Old (2, 7, 9, 12, and others).
The Old Law believed in the Eedeemer to come, and the
New believes in Him already come. But it is the same
l)elief in the same Eedeemer, and therefore it is es-
•sentially the same Eeligion.
3. Although our Holy Eeligion is coeval with the be-
;ginning of mankind, yet its beginning is not lost in ob-

2. How old is our Eeligion? How

do you explain and prove
its great age?
3. Is the history of our Religion perhaps uncertain, because it
dates from the creation of man, and embraces so long a period 1
Why not?
 CATECHISM OF THE CATHOLIC RELIGION 59

scure fables of ancient times; on the contrary, its truth

is evident and obvious to all. For it exhibits, from the
remotest antiquity down to the present time, an unin-
terrupted series, as it were, of public and universally
known facts and events, which perfectly agree with one
another, and with all the monuments of past ages, and
with the annals of the various nations of the world.
They have been so manifoldly and irrefragably attested
that he who would not believe them might just as well
deny any other historical truth. We count the genera-
tions as they succeeded one another from Adam to
Christ (Luke iii. ; Matt, i.), and all the Supreme Pastors
or Popes from St. Peter to our Holy Father, Pius X.,
who is now gloriously governing the Church established
by the Son of God. What a wonderful chain of events^
and what an unparalleled succession
4. Even the Jews, the most obstinate adversaries of
our faith, bear witness to its truth. For they carefully
keep upon record, in their Holy Books, the whole his-
tory and all the Prophecies of the Old Testament, to
which we appeal in order to prove the Divine Origin of
Christianity; insomuch that no one can for a moment
suppose that the Christians have perverted or invented
such passages in the Old Testament as refer to our
Saviour (17).
5. Nor can it be denied that it is entirely through the
mighty help of God that the Christian Religion has
spread over the whole earth. The Apostles who first
preached it were from the lowest class of the people, poor,
unknown, even without eloquence or learning. Their
doctrine of the Cross, which contains the inscrutable

4. What
evidence do even the Jews give to the truth, of our
Religion? What
does this prove?
5. How do you prove that the Christian Religion was spread
through the help of God? About what time did St. Justin livef
What does he testify of the propagation of Christianity? What
observation does St. Augustine make?
-60 CATECHISM OF THE CATHOLIC EELIGION

mysteries of penance, humility, and mortification, was

not likely to please the proud and licentious pagans, who
found in their abominable mythology (i.e., fabulous
history of their gods), not only an excuse, but even a
The rich and the great
justification, for all their vices.
looked with disdain upon the poor fishermen; the witty
and the learned derided them ; and the mighty rulers of
the earth, as even pagan writers testify, took all possible
pains to destroy them with fire and sword. During three
centuries, persecution and martyrdom were the common
lot of the Christians. Nevertheless, the doctrine of the
poor fishermen, as we have seen, triumphed over all its
enemies, and thus proved to be the Doctrine of God
(29-35). It spread so rapidly that, soon after the
death of the Apostles, St. Justin ventured to affirm be-
fore the whole world ' There is no people, neither among
:

the Barbarians, nor among the Greeks, nor in any other

known nation, among whom prayers and thanksgivings
are not oifered up to the Father and Creator of the
Universe in the name of Christ Crucified.^ Who else but
the Almighty could have performed such an inexplicable
wonder? St. Augustine, the celebrated Father of the
Church, makes a striking observation upon this ^ If the
:

miracles,^ he says, ^ wrought by the Apostles could be de-

nied, this would be the greatest miracle that the Avorld
:

helieved without miracles.'

6. But the Christian Church is not only founded on
miracles ; her duration itself is a continual and perpetual
miracle. Kingdoms and empires, in spite of their power,
perish in the course of time; the Kingdom of Christ
alone, outlasts them all, and is constantly increasing. If
itdecreases in one part of the world, it spreads so much
the more in another (45). From the time of its foun-
dation, it has been assailed by innumerable enemies from.

6. How do you prove that the duration or permanent continu-

ance of the Christian Church is a miracle f
 CATECHISM OF THE CATHOLIC EELIGION 61

within and from without; their power is terrible, their

hatred implacable. The Church of Christ, on her part,
has no army to repulse their assaults, no sword to oppose
their rude violence. Had not the arm of God protected
her, she would long since have been overcome by the
force and fraud of her enemies (32, 3G, 38, 39, 42, 43,
47,48).
7. The Christian Church appears still more glorious,
if we consider the benefits and blessings which she has at
all times conferred on mankind. It was she that sub-
dued the brutality of the barbarians, that abolished slav-
ery and human sacrifices, and promoted public and do-
mestic happiness. It was she that founded charitable
instit^itions and innumerable hospitals for the reception
of the sick and distressed ; it was she that amended the
existing laws or made new ones; it was she that taught
concord and charity, and diffused learning and true en-
lightenment (30, 38, 41, 45, 46). She can truly be
called the Tree of Life which God has planted, that all
men should peacefully rest under its shade, and refresh
themselves with its fruit. Never has a nation abandoned
this Tree of Life without plunging itself into religious
confusion and misery. We know very well what has be-
come of the nations in Asia and Africa who were for-
merly so happy, and what fruit the anti-Christian Free-
thinkers have produced in Europe (39, 47, 48). If
'the tree is to be known by its fruits' (Matt. vii. 16),
every one must see that the Christian Faith, which dif-
fuses nothing but happiness and blessings, is the most
valuable gift of God; that, on the contrary, infidelity,
which produces but misery and vexation, can only pro-
ceed from the spirit of evil.

7. What fruits did the Christian faith produce for mankind?

What, on the contrary, were the fruits which heresy and infi-
delity brought forth? What conclusion must we draw from
these different fruits?
6S CATECHISM OF THE CATHOLIC RELIGION

8. Now, this Church which Almighty God has

founded on miracles, nay, which is 'herself a continual
miracle; this Church which incessantly pours out the
greatest benefits over the universe, can be no other but
the Eoman Catholic Church. History clearly proves that
it is she, and no other, that forms that community of the
faithful which Christ has established for the salvation of
the world, in which the bishops, as the successors of the
Apostles, under the supreme authority of the Pope, the
Successor of Saint Peter, exercise their Teaching and
Pastoral Offices in an uninterrupted succession (22,
30, 31). It is impossible that any Sect, whatever may be
its name, should be the Church founded by Christ; for
it is well known that every one of them began to exist
long after Christ, and that even then they owed their ori-
gin to their defection and separation from the Church of
Christ (36, 42, 43). We see, therefore, that in all
these Sects the words of Jesus are sooner or later ful-
filled '
: Every plant which my Heavenly Father hath
not planted shall be rooted up' (Matt. xv. 13). Their
existence is not lasting ; they spring up, make some noise,
and disappear again (36 at the end; 47 at the be-
ginning) It is not so with the Catholic Church. Thou-
.

sands of years pass away; neither does she vanish, nor

does she grow old; for to her was made the promise of
our Lord ' Upon this rock I will build my Church, and
:

the gates of hell shall not prevail against her' (Matt,

xvi. 18).

8. How do you prove from history that the Church estab-

lished by God can be no other than the Eoman Catholic? What
thas Christ foretold of all Sects'? What promise has He given
tto the Catholic Church?
 CATECHISM OF THE CATHOLIC EELIGION 63

LIST OF ROMAN PONTIFFS,

WITH BIRTHPLACE, DATES OF ACCESSION AND DEATH, AND
LENGTH OF PONTIFICATE. AS IN THE BASILICA
OF ST, PAUL, ROME.

Date of Date Duration

NAME. Acces- of of Pon-
sion. Death. tificate.

A.D. A.D.
St. Peter, Native of Bethsaida in Galilee,
Prince of the Apostles, who received from
our Lord and Saviour Jesus Christ the Su-
preme Pontificate, to be transmitted to his
successors; and, having resided for a time
at Antioch, established his See at Rome,
where he suffered martyrdom on the 29th
of June, 67 25 2
'67 '78
St. Linus, Volterra, Mart 11 3
St. Cletus, Rome, Mart 78 90 12 1
St. Clement I., Rome, Mart 90 100 10 2
St. Anacletus, Greece, Mart 100 112 12 10
St. Evaristus, Syria, Mart 112 121 9 7
St. Alexander I., Rome, Mart 121 132 10
St. Sixtus I., Rome, Mart 132 142 9
St. Telesphorus, Greece. Mart 142 154 11
St. Hyginus, Greece, Mart 154 158 4
St. Pius I., Aquileia, Mart 158 167 8
St. Anicetus, Syria, Mart 167 175 8
St. Soter, Naples, Mart 175 182 7
St. Eleutherius, Epirus, Mart 182 193 11
St. Victor I., Africa, Mart 193 203 10
St. Zephyrinus, Rome, Mart 203 220 17
St. Calixtus I., Rome, Mart 221 227 5
St. Urban I., Rome, Mart 227 233 6
St. Pontian, Rome, Mart 233 238 5
St. Anterus, Greece, Mart 238 239 1
St. Fabian, Rome, Mart 240 253 13
St. Cornelius, Rome, Mart 254 255 1
St. Lucius I., Rome, Mart 255 257
St. Stephen I., Rome, Mart 257 200 3
St. Sixtus II., Greece, Mart 260 261
St. Dionysius, Turin 261 272 11
St. Felix I., Rome, Mart 272 275 2
St. Eutychian, Tuscany, Mart 275 283 8
St. Caius, Dalmatia, Mart 283 296 12
St. Marcellinus, Rome, Mart 296 304 7
St. Marcellus I., Rome, Mart 304 309 4
St. Eusebius, Calabria 309 311 2
St. Melchiades, Africa 311 314 3
St. Sylvester I., Rome 314 337 23 10
St. Marcus, Rome 337 340 2 8
St. Julius I., Rome 341 352 11 2
St. Liberius, Rome 352 363 10 7
St. Fe'lix II., Rome 363 365 1 3
64 CATECHISM OF THE CATHOLIC EELIGION

Date of Date Duration

NAME. Apces- of of Pon-
sion. Death. tificate.

A.D. A.D. Y. M.
39. St. Damasus, Spain 366 384 18 2
40. St. Siricius, Rome 384 398 13 1
41. St. Anastasius I., Rome 399 402 2 10
42. St. Innocent I., Albano 402 417 15 2
43. St. Zozimus, Greece 417 418
44. St. Boniface I., Rome 418 423
45. St. Celestine I., Rome 423 432
46. St. Sixtus III., Rome 432 440
47. St. Leo I. (the Great), Tuscany. 440 461 21
48. St. Hilary, Sardinia 461 468 6
49. St. Simplicius, Tivoli 468 483 15
50. St. Felix III., Rome 483 492 8
51. St. Gelasiu.s I., Africa 492 496 4
62. St. Anastasius II., Rome 496 498 1
53. St. Symmachus, Rome 498 514 15
54. St. Hormisdas, Frosinone 514 523 9
55. St. John I., Tuscany, Mart 523 526 2
66. St. Felix IV., Benevento 526 530 4
57. Boniface Rome
II., 530 532 2
58. .John II.,Rome 532 535 2
59. St. Agapitus, Rome 535 536
60. St. Silverius, Frosinone, Mart.... 536 538 2
61. Vigi'ius,Rome 538 555 16
62. Pelagius I., Rome 555 560 4
63. John III, Rome 560 573 12 11
64. Benedict I., Rome 574 578 4 1
65. Pelagius II., Rome 578 590 11 2
66. St. Gregory I. (the Great), Rome 590 604 13 6
67. Sabinianus, Volterra 604 606 1
68. Boniface III., Rome 607 607
69. St. Boniface IV., Marso 608 615 6
70. St. Adeodatus I., Rome 615 619 3
71. Boniface V., Naples 619 625 5
72. Honorius I., Capua 625 638 12
73. Severinus, Rome 640 640
74. John IV., Dalmatia 640 642 1
75. Theodorus I., Greece 642 649
76. St. Martin I., Todi, Mart 649 655
77. St. Eugenius I., Rome 655 656
78. St. Vitalian, Segni 657 672
79. Adeodatus Rome
II., 672 676
80. Domnus I., Rome 676 678
81. St. Agatho, Greece 678 682
82. St. Leo II., Sicily 682 683
83. St. Benedict II., Rome 684 685
84. John v., Antioch 685 686
85. Conon, Thracia 686 687
86. St. Sergius I., Siculiana 687 701
87. John VI., Greece 701 705
88. John VII., Greece 705 707
89. Sisinnius, Syria 708 708
90. Constantino, Syria. 708 715
91. St. Gregory II., Rome 715 731
 CATECHISM OF THE CATHOLIC RELIGION 65

Date of Date Duration

NAME. Acces- of of Pon-
sion. Death. tificate.

A.D. A.D. Y. M.
92. St. Gregory III., Syria 731 741 10 a
93. St. Zacharias, Greece 741 752 10 3
94. Stephen II., Rome 752 752
95. Stephen III., Rome 752 757 5 e
96. St. Paul I., Rome Ibl 767 10 1

97. Stephen IV., Syracuse 768 771 3 5

98. Adrian I., Rome 771 795 23 10
99. St. Leo III., Rome 795 816 20 5
100. Stephen V., Rome 816 817 7
101. St. Paschal RomeI., 817 824 7
102. Eugenius Rome
II., 824 827 3 6
103. Valenrine, Rome 827 827 1
104. Gregory IV., Rome 827 844 16
105. Sergius II., Rome 844 847 2 11
106. St. Leo IV., Rome 847 855 8 3
107. Benedict III., Rome 855 858 2 6
108. St. Nicholas I. (the Great), Rome 858 867 9 6
109. Adrian II., Rome 867 872 4 10
110. John VIII., Rome ; 872 882 10
111. Marinus I., Gallicia 882 884 1 5
112. Adrian III., Rome 884 885 4
113. Stephen VI., Rome 885 891 6
114. Formosus, Ostia 891 896 4 6
115. Boniface VI 896 896
116. Stephen VII., Rome , 897 898 1 2
117. Romanus, Gallese 898 898 3
118. Theodoras II., Rome 898 898
119. John IX., Tivoli 898 900 2
120. Benedict IV., Rome 900 903 3 '^

121. Leo v., Ardea 903 903 1

122. Christophorus, Rome 903 904 6
123. Sergius III., Rome ., . , 904 911 7 3
124. Anastasius III., Rome 911 913 2 2
125. Landus, Sabina 913 914 6
126. John X., Ravenna , 915 928 14 2
127. Leo VI., Rome 928 929 8
128. Stephen VIII., Rome 929 931 2 1
129. John XL, Rome 931 936 4 10
130. Leo VII., Rome 936 939 3 6
131. Stephen IX., Rome 939 942 3 4
132. Marinus IL, Rome 943 946 3 6
133. Agapitus Rome
II. , 946 956 10 3
134. John XII., Rome 956 964 7 9
135. Benedict V., Rome 964 965 1 1
136. John XIII., Rome 965 972 6
137. Benedict VI., Rome 972 973 3
138. Domnus II. Rome , 973 973 3
139. Benedict VII., Rome 975 984 9 5
140. John XIV., Pavia 984 985 8
141. Boniface VII., France 985 985 7
142. John XV., Rome 985 996 10 4
143. John XVI 996 996 4
144. Gregory V., Germany 996 999 2 8
66 CATECHISM OF THE CATHOLIC RELIGION

IXate of Date Dura on

NAME. Acces- of of Pon-
sion. Death. tificate.

A.D. A.D. T. M.
145. John XVII 999 999 10
146. Sylvester II., France 999 1003 4 1
147. John XVIII., Rome 1003 1003 4
148. John XIX., Rome 1003 1009 5 7
149. Sergius IV., Rome 1009 1012 2 8
150. Benedict VIII., Rome 1012 1024 11 11
151. John XX., Rome 1024 1033 9 8
152. Benedict IX., Rome 1033 1044 11
153. Gregory VI., Rome (abdicated in 1046)., 1044 2 8
154. Clement II., Saxony 1046 1047 9
165. Damasus II., Bavaria , 1048 1048
156. St. Leo IX., Germany , 1049 1054 5 7
157. Victor II., Svevia 1055 1057 2 3
158. Stephen X., Germany , 1057 1058 7
159. Benedict X 1058 n 9
160. Nicholas II., France 1059 1061 2 6
161. Alexander II., Milan , 1061 1073 11 6
162. St. Gregory VII., Soana 1073 1085 12 1
163. Victor III., Benevento 1087 1087 4
164. Urban Reims
II., , 1088 1099 11 4
165. Paschal II., Tuscany 1099 1118 18 a
166. Gelasius II., Gaeta 1118 1119 1
167. Calixtus II., Burgundy 1119 1124 5 10
168. Honorius II., Bologna 1124 1130 5 1
169. Innocent II., Rome 1130 1143 13 8
170. Celestine II., Citta di Castello 1143 1144 5
171. Lucius II., Bologna 1144 1145 11
172. B. Eugenius III., Montemagno 1145 1153 8 4
173. Anastasius IV., Rome 1153 1154 1 4
174. Adrian IV., England 1154 1159 4 8
175. Alexander III., Siena 1159 1181 21 11
176. Lucius III., Lucca 1181 1185 4 2
177. Urban III., Milan 1185 1187 1 10
178. Gregory VIII., Benevento 1187 1187 1
179. Clement III., Rome 1187 1191 3 3
180. Celestine III., Rome 1191 1198 6 9
181. Innocent III., Anagni 1198 1216 18 6
182. Honorius III., Rome 1216 1227 10 8
183. Gregory IX., Anagni 1227 1241 14 5
184. Celestine IV., Milan 1241 1241
185. Innocent IV., Genoa 1243 1254 11 5
186. Alexander IV., Anagni 1254 1261 6 5
187. Urban IV., Troyes 1261 1264 3 1
188. Clement IV., France 1265 1269 3 9
189. B. Gregory X., Piacenza 1271 1276 4 4
190. Innocent V., Savoy 1276 1276 5
191. Adrian V., Genoa 1276 1276 1
192. John XXL, Lisbon 1276 1277 8
193. Nicholas III., Rome 1277 1280 2 8
194. Martin IV., France 1281 1285 4 1
195. Honorius IV., Rome 1285 1287 2
196. Nicholas IV., Ascoli 1288 1292 4 1
197. St. Celestine V., Lavoro (resigned) 1294 A
 CATECHISM OF THE CATHOLIC RELIGION 67

Date of Date Duration

NAME. Acces- of of Pon-
sion. Death. tificate.

A.D. A.D. T. M.
198. Boniface VIII., Anagni 1294 1303 8 9
199 B Benedict XL, Treviso 1303 1304 8
200. Clement V., P>. (removed to Avignon) 1305 1314 8 10
201. John XXII., France 1316 1334 18 3
202 Benedict XII., France 1334 1342 7 4
203. Clement VI., France 1342 1352 10 6
204. Innocent VI., France 1352 1.362 9 S
205 B Urban V. France 1362 1370 8 1
206. Gregory XL, Fr. (restored See to Rome) . . 1370 1378 7 2
207. Urban VI., Naples 1378 1389 11 6
208. Boniface IX., Naples 1389 1404 14 11
209. Innocent VII., Sulmona 1404 1406 2
210. Gregory XII., Venice (resigned ) — 1406 2 6
211. Alexander V., Bologna 1409 iiib 10
212. John XXIIL, Naples (resigned 1415) 1410 5
213. Martin V., Rome 1417 iisi 13 3
214. Eugenius IV., Venice 1431 1447 15 11
215. Nicholas V., Sarzana 1447 1455 8
216. Calixtus III., Spain 1455 1458 3 3
217. Pius IL, Siena 1458 1464 5 11
218. Paul IL, Venice . . 1464 1471 6 10
219. Sixtus IV., Savona 1471 1484 13
220. Innocent VIIL, Genoa 1484 1492 7 10
221. Alexander VI., Spain 1492 1503 11
222. Pius III., Siena 1503 1503
223. Julius II.Savona
,
1503 1513 9 3
224. Leo X., Florence 1513 1521 8 8
225. Adrian VI., Utrecht 1522 1523 1 8
226. Clement VII., Florence 1523 1534 10 1
227. Paul III., Rome 1534 1549 15
228. Julius III., Tuscany 1550 1555 5 1
1555 1555
230. Paul IV., Naples 1555 1559 4 2
231. Pius IV., Milan 1559 1565 5 11
232. St.Pius v., Bosco 1566 1572 6 3
233. Gregory XIIL, Bologna 1572 1585 12 10
234. Sixtus v., Ancona 1585 1590 5 4
235. Urban VII., Rome 1590 1590
236. Gregorv XIV., Cremona 1590 1591 10
237. Innocent IX Bologna 1591 1591 2
238. Clement VIIL, Florence 1592 1605 13 1
239. Leo XL, Florence 1605 1605
240. Paul v., Rome 1605 1621 15 8
241. Gregory XV., Bologna 1621 1623 2 5
242. Urban VIIL, Florence 1623 1644 20 11
1644 1655 10 3
244. Alexander VII., Siena 1655 1667 12 1
245. Clement IX., Pistoia 1667 1669 2 5
246. Clement X., Rome 1670 1676 6 2
247. Innocent XL, Como 1676 1689 12 10
248. Alexander VIIL, Venice . . 1689 1691 1 3
249. Innocent XII., Naples 1691 1700 9 2
250. Clement XL, Urbino 1700 1721 20 3
68 CATECHISM OF THE CATHOLIC EELIGION

Date of Duration
Date of
NAME Accession. Death.
of Pon-
tificate.

A. D. A. D. Y. M.
251. Innocent XIII., Rome 1721 1724 2 9
252. Benedict XIII., Rome 1724 1730 5 8
253. Clement XII., Florence 1730 1740
254. Benedict XIV., Bologna 1740 1758 17
255. Clement XIII., Venice 1758 1769 10
256. Clement XIV., S. Angelo in Vado 1769 1774 5
257. Pius VI., Cesena 1775 1799 24
258. Pius VII., Cesena 1800 1823 23
259. Leo XII., Spoleto 1823 1829 5
260. Pius VIII., Cingoli 1829 1830 1
261. Gregory XVI., Belluno 1831 1846 15
262. Pius IX., Sinigaglia 1846
263.
264.
Leo XIII, Carpineto
Pius X., Riese
1878
1903
— 1878
1903
31
-€5
1914 11
265. Benedict XV., Genoa 1914 1922 7
266. Pius XI., gloriosamente regnante. 1922

EXPLANATION OF THE LIST.

Owing, chiefly, to the fact that during what is called the

Great Schism of the West, there Avere sometimes several claim-
ants to the Holy See, only one of whom could be the lawful
successor of St. -Peter, authorities differ concerning the correct
list of the Popes. Some reckon that Pius XI. is the two hun-
dred and sixty-first successor of St. Peter.
The foregoing list is taken from a series of portraits, painted
in medallions, on the nave walls of the Basilica of St. Paul,
on the Ostian Way, near Eome. This magnificent church was
built over the tomb of the great Apostle, under the reign of
Constantino the Great, by Pope St. Sylvester, about the year
A.D. 320. The portrait of that Pope, and of Marcus, his suc-
cessor, and of the thirty-three Popes who had preceded them,
were all painted apparently by the same hand. The portraits
of the succeeding Popes were generally added, one by one, by
different hands, probably soon after death, and by the care
of their successors. This, however, seems to have been omitted
in some instances, possibly on account of the troublous times;
for we find that the series has been continued by medallions
of two or three Popes evidently executed by the same artist.
The most considerable interruption of such a character was in
the fourteenth and fifteenth centuries, when seven medallions
seem to have been painted during the reign of Martin V.
 CATECHISM OF TH^ CATHOLIC RELIGION 69

This is the largest and most interesting series of historical

portraits in existence. Artists are able to read, as it were, and
recognize the work and painter as easily and as surely as ordi-
nary mortals read and recognize the varying handwriting of
individuals. Even in the case of the earlier Popes before St.
Sylvester, they see evidences that the artist was in possession
of such knowledge as enabled him to give to each face the
marked individuality of a portrait. For the subsequent Popes
down to the present time there is no difficulty. However im-
perfect the workmanship, even in the medieval centuries, and
although the fading colors may have been retouched by equally
unskilful hands,it is always evident that the painter originally

—
presented the features of a real face not an ideal or fancy
sketch.
The Basilica of St. Paul was destroyed by fire in 1823 and
this series of portraits unfortunately perished in the flames.
But half a century before all these portraits had been care-
fully engraved on copperplate and published. From these
engravings Pope Pius IX. caused the portraits to be repro-
duced in imperishable mosaics, and they again decorate the
nave of the splendid Basilica of St. Paul, which has been re-
built, and which he consecrated a few years ago. From the
copperplates other copies have been made in copperplate, steel,
lithograph, and photograph, of various sizes, and may be easily
obtained. Under each medallion in the Church was an in-
scription giving the name and the length of his
of the Pontiff,
pontificate. Ordinarily, in the contemporary Popes,
case of
this is testimony of the highest character. Where, as in the
case of the earlier Popes, the inscription could only give the
judgment of the painter as to dates long past, it obviously
cannot claim the same high value. It might be, and in some
cases has been, held to be uncertain, and in others erroneous.
Some Popes, also, have been inserted in this list, doubtless in
deference to the claims urged at the time by their adherents,
and perhaps for the sake of peace. A more critical and im-
partial spirit has doubted or denied their right to such honor,
and classed them as Antipopes. In these two points we find
the explanation of the difference between this list of Popes
and those found elsewhere. We give the list as published in
the GerarcMa CattoUca, Rome, 1875, with a few corrections,
which were evidently typographical errors.
 A COMPLETE CATECHISM
OF

THE CATHOLIC EELIGION.

INTRODUCTION.

On the End of Man.

1. For what end are we in this world?

We are in this world that we may know God, love Him,
and serve Him, and thereby attain Heaven.
2. What is Heaven?
Heaven is a place of eternal and perfect happiness.
3. Are not the things of this world intended to make
us happy?
No ; the things of this world cannot possibly make ns
happy.
4. Whycannot the things of this world make us happy?
1. Because all earthly things are vain and perishable:
and 2. Because man is made for God and for everlasting
happiness in Heaven.
1. 'I heaped together for myself silver and gold, and the
wealth of kings and provinces. And whatsoever my eyes de-
sired, I refused them not, and I withheld not my heart from en-
joying every pleasure. But I saw in all things vanity and vexa-
tion of mind, and that nothing was lasting under the sun.*
Thus spoke Solomon, the happiest of kings (Eccles. ii. 8-11).
*What is your life? It is a vapor which appeareth for a little
while, and afterwards shall vanish away' (James iv. 15). 2.
'For Thyself, O God, Thou hast made us; therefore our heurt
will be restless until it rests in Thee' (St. Augustine).

70
 CATECHISM OF THE CATHOLIC KELIGION 71

For what end, then, were the things of this world

5.
principally given to us?
That we may use them for the purpose of knowing and
lerving God.
'All men are vain, in whom there is not the knowledge of
€rod, and who by those good things that are seen could not
understand Him that is, neither by attending to the works
have acknowledged who was the Workman' (Wisd. xiii. 1).
*Whether you eat or drink, or whatsoever else you do, do all
to the glory of God' (1 Cor. x. 31).

6. Why does God reqtiire us to know Him, love Him,

and serve Him?
God requires us^ 1. To know Him, because he is the
Eternal Truth ; 2. To love Him, because He is the most
bountiful and most lovable God; and 3. To serve Him,
because He is the Sovereign Lord.
7. What will become of those who will not know, love,
and serve Him?
God will cast them from Him for ever.
'The unprofitable servant cast ye out into the exterior dark-
ness. There shall be weeping and gnashing of teeth' (Matt.
XXV. 30).

What is, then, most necessary in this life?

8.
In this life the most necessary thing is, that we should
know, love, and serve God, and thereby obtain eternal
happiness.
'Seek ye first the kingdom of God and His justice' (Matt.
vi.33). 'For what doth it profit a man, if he gain the whole
world and suffer the loss of his own soul?' (Matt. xvi. 26).

9. What must we do, if we would know and serve

God, and be eternally happy?
1. We must believe all that God has revealed; 2. We
must keep all the Commandments which God has or-
dered to be kept; and 3. We must use the means of
grace which God has ordained for our salvation.
Or, in other words: Wemust have Religion; for Eeligion
(from religare) is the lively union of man with God. which
72 CATECHISM OF THE CATHOLIC KELIGION
springs from faith, charity, and grace, and is confirmed by the
faithful observance of the Divine Commandments.

10.Why must we, in order to be saved, believe, keep

the Commandments, and make use of the means of
grace?
We must, in order to be saved, 1. Believe, because it is
only by faith that we get a right knowledge of God; 2.
We must keep the Commandments, because by keeping
the Commandments we serve God ; and 3. We must also
use the means of grace, because by them we obtain the
help necessary to salvation.
11. Where do we get a right knowledge of the truths
of Divine faith, of the Commandments, and of the means
of grace?
In the Christian Doctrine.
12. What do you call the book which briefly contains
ihe Christian Doctrine in question and answer?
The Catechism.
13. What, then, does the Catechism treat of?
1. Of Faith;
2. Of the Commandments; and
3. Of the Means of Grace, namely, the Sacraments
and Prayer.
Application. Never neglect going to the instructions
on Christian Doctrine ; and when there, be always atten-
tive, that you may learn to know and love God properly,
and thus attain your last end, which is eternal happiness
in Heaven. Blessed is the man that findeth wisdom
^

{i.e., the knowledge and love of God). ^

She is more
precious than all riches and all the things that are de-
;

sired are not to be compared with her. She is a tree of

life to them that lay hold on her ; and he that shall re-
tain her is blessed^ (Prov. iii. 13-18).
 PART L

FAITH.

Chapter I. Faith in General.

§ 1. Nature and Necessity of Faith,

1. What is Faith?
Faith virtue infused by God into our souls, by
is a
which we believe, without doubting, all those things
which God has revealed, and proposes by His Church to
our belief.
'To believe' means, in general, to hold to be true what an-
other says, and for this reason, because he says it. To believe
God means, therefore, to hold firmly and without doubting what
God has revealed, and because He has revealed it, although we
can neither see nor completely understand it; for faith is
founded, not on our seeing or complete understanding, but on
the word of God. 'Faith is the evidence of things that ap-
pear not' (Hebr. xi. 1).
2. Why do we say that faith is infused by God into
our souls?
Because it is a gift of God, and an effect of His grace,
which enlightens our understanding and moves our will
to believe, without doubting, all those things which God
has revealed.
'For by grace you are saved through faith, and that not of
yourselves: for it is the gift of God' (Eph. ii. 8).

3. Why must grace not only enlighten our understand-

ing,but also move our will?
Because a good iviJl also belongs to faith for no one ;

can believe but he who is willing

" to believe.
73
74 CATECHISM OF THE CATHOLIC RELIGION
Therefore faith is also rewarded by God, and unbelief pun-
ished. *He
that believeth, and is baptized, shall be saved; but
he that believeth not shall be condemned' (Mark xvi. 16).

4. Why must we believe all that God has revealed?

Because God is the eternal and infallible truth.

necessary to salvation?
5. Is faith
Faith absolutely necessary to salvation ; for 'without
is

faith it is impossible to please God" (Hebr. xi. 6).

'He that doth not believe is already judged' (John iii. 18).
*He that believeth not shall be condemned' (Mark xvi. 16).
Will any faith save us?
6.
No; only the true faith, which Christ our Lord has
taught, will save us.
'He that believeth in the Son hath life everlasting: but he
that believeth not the Son shall not see life; but the wrath of
God abideth on him' (John iii. 36).
7. Why will that faith only which Christ has taught
save us?
Because by this faith alone, and by no other, we are
made partakers of Christ, and without Christ there is
no salvation.
'For there is no other name under Heaven given to men
whereby we must be saved' (Acts iv. 12).
8. Is then, a sin to say that it does not matter what
it,

faith we
profess?
Yes, it is a grievous sin to say so, or even only to
think so ; for we despise God by it, who has given us the
one true faith, and, therefore, has sent his Only Begotten
Son into the world (Short Hist, of Revealed Religion,
Concl. Eem. 1).
If it did not matter what we believe, it would not have been
necessary for God to reveal a religion, and our ancestors might
all have remained heathens or Jews. But 'fhis is the judgment,*
says Jesus Christ: ^because the light is come into the worldf
and men love darlcness rather than the light' (John iii. 19) ;

i.e., because many were obstinate in their unbelief, although

they saw the truth, or could have seen it, provided they had
been sincere.
 CATECHISM OF THE CATHOLIC RELIGION 75

9. But is it not written: *He that feareth God, and

worketh justice, is acceptable to Him'? (Acts x. 35).
Yes; but he who fears God does also believe all that
He has revealed, as Cornelius did (Acts x.). He, on the
contrary, who does not believe all that God has revealed
does not fear Him either, but rejects His Word, and de-
nies His veracity.

§ 2. Object and Rule of Faith.

10. What means, all that God has revealed'?
*

It means that God has made known for our salva-

all
tion by the Patriarchs and Prophets, and at last by His
Son Jesus Christ and the Apostles.
'God, who, at sundry times and in divers manners, spoke ia
times past to the fathers by the Prophets, last of all, in these
days hath spoken to us by His Son' (Hebr. i. 1, 2).
11. Was it necessary that God should have revealed
to us the truths of salvation, in order that we might know
them?
Yes, because without Divine Revelation we should
have known some of them only with great difficulty, and
very imperfectly ; and most of them would have remained
entirely unknown to us.
*And hardly do we guess aright at things that are upon earth:
and with labor do we find the things that are before us. But
the things that are in Heaven, who shall search out? And who
shall know Thy thought, except Thou give wisdom, and send
Thy Holy Spirit from above?' (Wisd. ix. 16, 17).
12. How do we know the truths which God has re-
vealed?
We know the truths which God has revealed by means
of the Catholic Church, which is infallible; that is by
means of the Pope, the successor of St. Peter, and by the
Bishops, the successors of the Apostles, who were taught
by Christ Himself.
13. Are we certain of the truths which the Church
teaches?
76 CATECHISM OF THE CATHOLIC KELIGION

We are most certain of the truths which Holy Church

teaches, because Jesus Christ has pledged His word that
the Church shall never be deceived.
14. Have not the Protestant sects also received their
doctrine from Christ Himself, and preserved it uncor-
rupted ?
A^o; for, 1. It is impossible that they should have re-
ceived it from Christ Himself, since they did not begin
to exist till long after Christ; and 2. It is equally im-
possible that they should always have preserved uncor-
rupted whatever portion of the doctrine of Christ and
His Apostles may be held among them, because they
teach at different times different principles, whereas.
Christ and the Apostles always taught the same.
15. What, therefore, must the Catholic believe?
He must believe all that Cod has revealed and the
Catholic Church proposes to his belief, whether it b&
contained in the Holy Scripture or not.
The Church is considered to propose a truth to our belief whei*
she recognizes it to be revealed by God, and commands us to-
believe it.

16. By what sinful act is faith lost?

Faith is lost by denying or wilfully doubting any sin-
gle article proposed to us by the Church to be believed,
17. How regained if it
is faith has been lost?
Faith when lost is regained by repenting of the sin
committed and believing anew all that the Church be-
lieves and teaches.
18. If, then, the true faith is essentially necessary to
salvation, and the CathoUc faith is the only true one, is-
it not a great grace to be a CathoUc Christian?
To be a Catholic Christian is an invaluable grace,,
for which we cannot thank God enough, and which we^
ought most earnestly to turn to our advantage.
Apj>Hcation. Rejoice, and often thank God that you.
are a child of the Catholic Church; for ' there is/ as St^
 CATECHISM OF THE CATHOLIC RELIGION 77

Augustine says, ' no greater wealth, no greater treasure,

than the Catholic faith,' provided we live as our faith
teaches us. The truth of this is especially felt by Catho-
lics at the hour of death. In matters of faith never trust
your own judgment, but always humbly submit to the de-
cisions of Holy Church for when you believe what the
;

Church teaches, you believe the Word of God.

§ 3. Mysteries.

19. Can we understand the truths of Faith?

all
No we ; cannot understand the truths of Faith, be-
all
cause some of them are mysteries.
20. What are Mysteries?
Mysteries are truths beyond reason, which we cannot
completely understand ; but we believe them to be.
'
The divine mysteries by their own nature so far transcend
the created intelligence that, even when delivered by Revelation
and received by Faith, they remain covered with a veil of Faith
itself, and shrouded in a certain degree of darkness, so long a3
we are pilgrims in this mortal life, not yet with God: "for
we walk by Faith and not by sight" (2 Cor. v. 7).' (Counc.
of Vat., Dogmatic Constitution, On Faith, IV.)
21. Are Mysteries contrary to reason?
Mysteries are beyond reason, but not contrary to it.
'Although Faith is above reason, there can never be any real
discrepancy between Faith and reason; since the same God who
reveals Mysteries and infuses Faith has bestowed the light of
reason on the human mind, and God cannot deny Himself, nor
can truth contradict truth.' (Council of Vatican, lb.)

§ 4. Holy Scripture.
'22. are the truths revealed of God contained?
Where
truths revealed by God are contained in the Holy
The
Scripture and tradition.
23. What is the Holy Scripture?
The Holy Scripture is a collection of books which were
written by the inspiration of the Holy Ghost, and ac-
knowledged by the Church as the Word of God.
78 CATECHISM OF THE CATHOLIC EELIGION
* Prophecy came not by the will of man at any time; but the
holy men of God spoke, inspired by the Holy Ghost' (2 Pet.
i. 21).

24. How the Holy Scripture divided?

is
The Holy Scripture
is divided into the books of the
Old and the New Testament, or of the Old and the New
Law.
25. What Revelations does the Old Testament con-
tain?
The Old Testament contains the Divine Eevelations
which were made to man before the coming of Christ.
26.Of what books does the Old Testament consist?
The Old Testament consists, 1. Of Twenty-one His-
torical Books, which relate the Creation of the world,
the lives of the Patriarchs, and the History of the Jew-
ish nation; 2. Of Seven Moral Boohs, which are collec-
tions of Psalms, of holy maxims, and of rules of life;
and 3. Of Seventeen Prophetical Books, which mostly
contain prophecies.
The Historical Boohs are: The Pentateuch, or five Books of
Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) the ;

Book of Josue; the Book of Judges; the Book of Euth; the

four Books of Kings; the two Books of Chronicles or of Para-
lipomenon; the Book of Esdras; the Book of Nehemias, which
is also called the Second of Esdras; the Book of Tobias; the
Book of Judith; the Book of Esther;' and the two Books of the
Machabees.
The Moral BooTcs are: The Book of Job; the Psalms; the
Proverbs; Ecclesiastes, or the Preacher; the Canticle of Canti-
cles; the Book of Wisdom; and Ecclesiasticus, or Jesus, the
Son of Sirach.
The Prophetical BooJcs: Isaias; Jeremias; Baruch; Ezechiel;
Daniel; Osee; Joel; Amos; Abdias; Jonas; Micheas; Nahum;
Habacuc; Sophonias; Aggeus; Zacharias; and Malachias.

27. What Revelations does the New Testament con-

tain?
The New Testament contains the Revelations which
we have recejyed through Jesus Christ and the Apostles.
 CATECHISM OF THE CATHOLIC EELIGION 79

28.Of what books does the New Testament consist?

The New Testament consists, 1. Of the four Gospels
according to St. Matthew, St. Mark, St. Luke, and St.
John, which relate the history of Jesus; 2. Of the Acts
of the Apostles, by St. Luke; 3. Of fourteen Epistles of
St. Paul, and seven by other Apostles, which contain
dogmatical and moral instructions; and 4. Of the
Apocalypse, or the Revelation of St. John, which fore-
tells the combats and victories of the Church.
The Epistles of St. Paul are: One to the Romans; two to the
Corinthians; one to the Galatians; one to the Ephesians; one
to the Philippians; one to the Colossians; two to the Thessa-
lonians; two to Timothy; one to Titus; one to Philemon; and
one to the Hebrews.
The other Epistles are: One of St. James; two of St. Peter;
thrfe€ of St. John; and one of St. Jude, surnamed Thaddeus.

29. From whom alone can we know the true sense of

Holy Scripture?
We can know the true sense of Holy Scripture from
the Church alone; because the Church alone cannot err
in interpreting it.

30. May no one, then, presume to explain the Scrip-

ture contrary to the interpretation of the Catholic Church?
No; for this would be as if he understood the Scrip-
ture better than the Holy Ghost, who inspires the
Church with the true meaning of it.

31. But is the meaning of the Holy Scripture not clear

in itself, and easy to be understood by every one?
No; for the Holy Scripture is a Divine and mys-
terious book, ' in which,' as St. Peter says, speaking of
the Epistles of St. Paul, ' are certain things hard to he
understood, ivhich the unlearned and unstable wrest to
their own destruction' (2 Peter iii. 16).
What else gives rise to so many heresies, save that the Scrip-
'

ture, which, good in itself, is ill understood?' (St. Augustine.)

32. Is it not, then, true that the Bible alone is the only
Rule of Fai-li? Or, in other words: Is not every private
80 CATECHISM OF THE CATHOLIC RELIGION

individual to search the Bible, and nothing but the Bible,

until he finds out what he has to believe?
No; for not the Bible alone, but the Bible and Tra-
dition, hoth infallibly interpreted by the Church, are the
right Kule of Faith.
1. If it were the will of our Saviour that we should arrive at
the knowledge of the truths of salvation simply by reading and
searching the Scripture, why is it written : Faith cometh
*

by hearing, and hearing by the [preaching of the] Word of

Christ'? (Rom. x. 17.). And why, then, did not Christ Himself
write? Why did He not commission His Apostles to write?
Why did they write only after the lapse of a long space of
time, and only upon special occasions? Why did they not all
write? Why did He Himself 'give some Apostles, and some
Prophets, and other some Evangelists, and other some Pastors
and Doctors'? (1 Cor. xii., Eph, iv.). Why did He not com-
mand that every one, or at least every Christian, should learn to
read? Why did God allow printing to be invented so late? etc.
2. The Christian Religion had been spread, and flourished,
before the Books of the New Testament were written; and even
after they had been written, there were many Christian nations,
as St. Irenseus testifies, who did not so much as possess the Holy
Scriptures.

33. What has the Church decreed with regard to the

reading of the Bible in the vulgar tongue?
1. That we should have the learning and piety requi-
site for it; and 2. That the translation should be ac-
companied with explanations^ and that both should be
approved of by the Church.
By this wise provision the Church by no means intends to
withhold the Word of God from the faithful^ since she desires
nothing more than that all should know it and meditate upon
it; she merely wishes to guard them against corrupted Bibles,
which are often designedly offered to ignorant people, and
against erroneous interpretations, sects, and schisms.

§ 5. Tradition.

34. Is it enough to believe only those doctrines which

are contained in the Holy Scripture?
—
No; we must also believe Tradition i.e.^ those re-
 CATECHISM OF THE CATHOLIC RELIGION 81

vealed truths which the Apostles preached, but did not

commit to writing.
St. Paul, therefore, exhorts the first Christians by saying:
'Therefore, brethren, stand fast: and hold the traditions which
you have learned, whether by word or by our Epistle' (2 Thess.
ii. 14).

Have not, then, the Apostles written all that Jesus

35.
Christ has taught?
No ; the Apostles have not even written all that Jesus
has done, far less all that He has taught; for Christ did
not commission them to write, but to preach His doctrine
(Mark xvi. 15; Matt, xxviii. 19).
'Manyother signs also did Jesus in the sight of His dis-
ciples, which are not written in this book' (John xx. 30).
The Bible, therefore, does not contain the entire Eevelation
of God, The Bible nowhere tells us how many Divine books
there are, and which they are; if we did not know this for cer-
tain from Tradition, we should not even have a Bible. The —
Bible does not, in doubtful passages, decide upon the true
meaning of its words; therefore, all sects have always appealed
to the Bible, in order to prove their contradictory doctrines, and
each one of them pretended to have hit on its true meaning.
If we would consult the Bible only, without Tradition, we ought,
for instance, still to keep holy the Saturday with the Jews, in-
stead of Sunday, and to refrain ourselves from things strangled,
and from blood (Acts xv. 20) ; moreover, we ought, with the
Anabaptists, to let little children, who are incapable of being
instructed, die without Baptism; since, according to the mere
words of the text, Christ has commanded, first to teach, and
then to baptize (Matt, xxviii. 19).

36. Why is the unwritten doctrine of the Apostles

called 'Tradition'?
It is called Tradition —that is, a handing down —be-
cause, since the times of the Apostles, it has, without
interruption, been handed down in the Catholic Church
from generation to generation.
'And the things which thou hast heard of me by many wit-
nesses, the same commend to faithful men, who shall be fit to
teach others also' (2 Tim. ii. 2).

37. Where are the teachings of Tradition contained?

The teachings of Tradition are contained chiefly in
82 CATECHISM OF THE CATHOLIC EELIGION

the Decrees of the Councils, in the writings of the Holy

Fathers, in the Acts of the Holy See, and in the words
and usages of the Sacred Liturgy.
38. What value must be placed on Tradition?
The same value as is placed on the Word of God re-
vealed in the Holy Scripture.
39. Why must we believe Tradition as well as the
Holy Scripture?
Because Tradition is revealed by God just as well as
what is contained in Holy Scripture.

40. From whom are we to learn the true meaning of

Tradition?
From the Church alone, because she alone has received
from God the authority and the guidance necessary to
interpret infallibly all the doctrine that He has revealed,
whether in Holy Scripture or in Tradition.

§ 6. Qualities of Faith.

41. What must be the qualities of our faith?

Our faith must be, 1. Universal; 2. Firm; 3. Lively;
and 4. Constant.
42. When our faith * universal * ?
is
Our universal when we believe not only some
faith is

but all the truths which the Catholic Church proposes

to our belief.

43. Is, then, no one at liberty to admit and believe

only some points of the Christian faith?
^"0; for, 1. Christ says without exception: ^Preach
the Gospel to every creature; he that believeth not shall
be condemned ' (Mark xvi. 15, 16). And again: ^ Teach
them to observe all things whatsoever I have commanded
you' (Matt, xxviii. 20). And St. John says: ^Whoso-
ever revolteth, and continueth not in the doctrine of
Christ, hath not God' (2 John i. 9). And 2. He who
believes of the doctrine of Christ only what he pleases
 CATECHISM OF THE CATHOLIC RELIGION 83

has no faith at all ; for such a one does not believe God,
but his own judgment.
44. When is our faith firm ?
* '

Our faith is firm when we believe without the least

doubt.
Examples. Abraham, rewarded for his firm faith: 'In the
promise of God he staggered not by distrust, but was strength-
ened in faith; and therefore it was reputed to him unto justice'
(Rom. iv. 20, 22). Moses and Aaron, punished on account of a
doubt (Numbers xx. 12).
45. When is our faith *
lively '
?
Our faith is lively when we live up to it that is, when ;

we avoid evil, and do good in the manner our faith pre-

scribes.
'As the body without the spirit is dead, so also faith without
works is dead' (James ii. 26).
46. Will a dead faith also save us?
No; our faith must prove itself active by charity, or
else it is not sufficient for obtaining eternal salvation.
'In Christ Jesus neither circumcision availeth anything, nor
uncircumcision but faith, that worketh by charity' (Gal. v. 6).
;

'And if I should have all faith, so that I could remove moun-

tains, and have not charity, I am nothing' (1 Cor. xiii. 2).

47. When our faith constant ?

is * '

Our faith constant when we are ready to lose all,

is
even our life, rather than fall away from it.
' Take heed, brethren, lest perhaps there be in any of you an
evil heart of unbelief, to depart from the living God' (Hebr.
iii, 12). —
Example of the holy Martyrs.
48. What
leads people to fall away from their faith?
Pride and excessive reasoning on the mysteries of
1.
our religion; 2. Neglect of prayer and of the other re-
ligious duties; 3. Worldliness and a wicked life; and 4.
Reading irreligious books, intercourse with scoffers at
religion, and such matrimonial or other connections as
endanger the true faith.
1. 'I confess to Thee, O Father, Lord of heaven and earth,
because Thou hast hid these things from the wise and prudent.
84 CATECHISM OF THE CATHOLIC RELIGION
and hast revealed them to little ones' (Matt. xi. 25). 2. 'The
kingdom of God shall be taken from you, and shall be given to
a nation yielding the fruits thereof (Matt, xxi, 43). 3. 'Hav-
ing faith and a good conscience, which some rejecting have made
shipwreck concerning the faith' (1 Tim. i. 19). 4. 'Beware of
false prophets, who come to you in the clothing of sheep, but
inwardly they are ravening wolves' (Matt, vii. 15). 'A little
leaven corrupteth the whole lump' (Gal. v. 9).

49. How do we especially show that our faith is firm

and constant?
By never denying it, not even in appearance, but by
candidly professing it on every occasion by word and
deed.
' Every one that shall confess me
before men, I will also con-
fess him before my Father who Heaven. But he that shall
is in
deny me before men, I will also deny him before my Father
who is in Heaven' (Matt. x. 32, 33). 'With the heart, we be-
lieve unto justice: but, with the mouth, confession is made unto
salvation' (Eom. x. 10). —
Example of Eleazar.
50. Is there also a particular sign by which Catholics
profess their faith?
rYes, the Sign of the Cross.

51. Why do we use the sign of the cross in order to

profess our faith?
Because it expresses the two principal mysteries of
—
our religion namely, the mystery of the Most Blessed
Trinity, and the mystery of our Eedemption by Christ
on the cross.

52. Whence comes the custom of making the sign of

the cross?
This custom is very old, and descends from the apos-
tolic times.

53. When should we make the sign of the cross?

It is good and wholesome to make it frequently, a^
the Christians did; especially when we rise and
first
when we go to bed, before and after prayers, before every
important occupation, and in all temptations and dan-
gers.
 CATECHISM OF THE CATHOLIC RELIGION 85

54. Whyis it wholesome frequently to make the sign

of the cross?
Because, by devoutly making the sign of the cross, we
arm ourselves against the snares of the devil, and draw
down the blessings of Heaven upon us.
55. Why do we usually make the sign of the cross on
our forehead, mouth, and heart, at the reading of the
Gospel?
That God, through the merits of Christ Crucified, may
give us grace to comprehend the Gospel with our mind,
to profess it with our mouth, and to love it with our
heart.
Application. !N'ever be ashamed of the Catholic faith,
or of the sign of the cross ; let this be your motto ' God :

forbid that I should glory, save in the cross of our Lord

Jesus Christ^ (Gal. vi. 14). Shun most carefully all
intercourse with irreligious and wicked persons, and es-
pecially beware of such books as might stagger you iiL
the true faith, or lead you astray from the path of virtue.

Chapter II. Chief Truths of Faith.

The Apostles* Creed.

1. Where are the chief things which we must above all'

know and beUeve, briefly contained?

In the twelve articles of the Apostles' Creed.

2. Why the Apostles' Creed ' ?

is it called *

It is Apostles' Creed ' because it is an

called the ^

abridgment of the truths of the faith taught by the

Apostles.
The First Article.
' I believe in God the Father Almighty, Creator of
heaven and earth.*
S6 CATECHISM OF THE CATHOLIC EELIGION

§ 1. On God and His Attributes or Perfections.

'1 believe in God/
Who is God?
3.
God is an infinitely perfect Spirit, the Lord of Heaven
and earth, and the Author of all good.
4. Can we see God?
No we cannot see God with corporeal eyes, because He
;

is a Spirit.
5.How, then, can we come to a knowledge of God?
God has made Himself known to us in two ways;
ihat is, in a natural, and in a supernatural way.
6. How has God made Himself known to man in a
natural way?
1. By the visible world, which He has created and
continually governs; for nobody can reasonably think
that the world has made itself, or that the regular and
perfect order in it originated and subsists by itself. Only
^the fool hath said in his heart. There is no God^ (Ps.
xiii. 1).
Therefore St. Paul says of the Gentiles that they are inexcu-
sable, if they do not believe in God: Tor
the invisible things
of Him, from the creation of the world, are clearly seen, being
understood by the things that are made His eternal power also,
:

and Divinity' (Rom. i. 20). He left not Himself

'Nevertheless
without testimony, doing good from Heaven, giving rains and
fruitful seasons, filling our hearts with food and gladness'
(Acts xiv. 16; comp. Wisdom 13).
2. By the voice of conscience, which admonishes us to
dread an invisible avenger of sin, and to hope in a re-
warder of virtue (Eom. ii. 15).
Conscience has not been made by man. Its action is often
so painful that man would prefer, if he could, to be without it.
It exists in us by the will of God, who made it an essential part
of our human nature, in order that we might be taught by its
voice,

7. How has God made Himself known to man in a

supernatural manner?
 CATECHISM OF THE CATHOLIC RELIGION 87

By the Revelation, which He has given us by the

Prophets, and last of all by His Son. (See p. 75,
quest. 10.)
'No man hath seen God at any time; the Only-begotten Son
who is in the bosom of the Father, He hath declared Him'
(John i. 18).
8. Whywe say, I believe in God,' and not only,
do *

*I believe God'?
Because we must not only believe that there is a God,
and that all that He has said is true but we must like- ;

wise give ourselves up to God with love and confidence.

9.Why do we call God a Spirit '? *

We call God a Spirit because He has understanding

and free will, but no body (John iv. 24).
10. And why do we say that *
God is infinitely per-
fect'?
Because God is not like created beings, good only in
some measure, but because He unites in Himself all good
perfections without measure, or bounds, or number.
11.Which are the principal Attributes or Perfections
of God?
These God is eternal and unchangeable, omnipresent,
:

omniscient or all-knowing, all-wise, all-powerful; He is

infinitely holy and just; infinitely good, merciful, and
long-suffering; infinitely true and faithful.
12. What means God *
is eternal'?
God is eternal means that He is always, without be-
ginning and without end.
'Before the mountains were made, or the earth and the world
was formed; from eternity to eternity Thou art God' (Ps.
Ixxxix. 2).

13. What means God

is unchangeable'?
*

God unchangeable means that He remains eternally

is
the same, without any change either in Himself or in
His decrees.
'With whom [God] there is no change, nor shadow of altera-
tion' (James i. 17). 'My counsel shall stand, and all my will
shall be done' (Isai. xlvi. 10).
88 CATECHISM OF THE CATHOLIC RELIGION

14. What ought we to do, since God is eternal and

unchangeable ?
We ought to serve and love Him for ever and ever.
'Thou art the God of my heart, and the God that is my por-
tion for ever' (Ps. Ixxii. 26).

15. What means God

*
is omnipresent' ?
God omnipresent means that He is everywhere: in
is
Heaven, on earth, and in all places.
'Do not I fill Heaven and earth? saith the Lord' (Jer. xxiii.
24). 'God is not far from every one of us; for in Him we live,
and move, and are' (Acts xvii. 27, 28). Although God fills all
space, nevertheless He is everywhere entire and perfect, and en-
compassed by no space ; forHe is immense.
16. What means God is all-knowing'?
*

God all-knowing means that He knows all things

is
perfectly and from all eternity ; He knows all things past,
present, and to come, even our most secret thoughts.
'
The eyes of the Lord are far brighter than the sun, behold-
ing round about all the ways of men, and the bottom of the
deep, and looking into the hearts of men, into the most hidden
parts; for all things were known to the Lord God before they
were created: so also after they were perfected He beholdeth
all things' (Ecclus. xxiii. 28, 29). See the whole Psalm
cxxxviii. —
Examples: Predictions of Christ and of the
Prophets.
17. What we derive from the frequent re-
benefit do
membrance God's omnipresence and omniscience?
of
1. It keeps us everywhere, even in secret, from evil,
and incites us to good; and 2. It gives us courage and
consolation in all difficulties and troubles.
1. 'It is better for me to fall into your hands without doing
it, than to sin in the sight of the Lord' (Dan. xiii. 23), 'That
thy alms may be in secret, and thy Father who seeth in secret
will repay thee' (Matt. vi. 4). 2. 'Though I should walk in the
midst of the shadow of death, I will fear no evils, for Thou art
with me' (Ps. xxii. 4). 'Behold my witness is in Heaven, and
He that knowethmy conscience is on high' (Job xvi. 20).
18.What means God is all-wise'?
*

God is all-wise means that He knows how to dispose

all things in the best manner, in order to attain His end.
 CATECHISM OF THE CATHOLIC RELIGION 89

*How great are Thy works, O Lord! Thou hast made all
—
things in wisdom' (Ps. ciii. 24), Examples: The child Moses
saved; Joseph exalted; Aman disgraced.
19.What means *God is all-powerful or almighty'?
God is all-powerful means that He can do anything,
and has only to will, and the thing is done.
'Whatsoever the Lord pleased He hath done, in Heaven, in
earth, in the sea, and in all the deeps' (Ps. cxxxiv. 6.). 'Be-
cause no word shall be impossible with God' (Luke i. 37). Ex- —
amples: The Creation; the wonders in Egypt and in the desert.
To what should our belief in God's infinite power
20.
and wisdom incite us?
infinite
It should incite us, 1. To place all our confidence in
God; and 2. To be always resigned to His dispensations,
1. 'Put not your trust in the children of men, in whom there
is no salvation. Blessedis he whose hope is in the Lord his
God' (Ps. cxlv. 2,5). —
Example: Gedeon. 2. 'Commit thy
way to the Lord and trust in Him and He will do it' (Ps.
xxxvi. 5). — Example: Job.
21. What means God is holy'?
*

God holy means that He loves and wills only what

is
is good i.e., what is in accord with His perfections

and that he abhors all that is evil.

'Thou hast loved justice, and hated iniquity' (Ps. xliv. 8).
Example: The giving of the Law on Mount Sinai.
22. What means *God is just'?
God just means that He rewards and punishes men
is
according to their deserts.
'He will render to every man according to his works: . . .

for there is no respect of person with God' (Rom. ii. 6, 11).

Examples: The world punished by the deluge and Sodom and
Gomorrha destroyed by fire from heaven; but Noe and Lot pre-
served.

23. When will perfect retribution be made?

Perfect retribution will not be made until the soul is
in the other world ;^ there is, however, even in this life,
no true happiness for the wicked,^ and no true unhappi-
ness for the just.^
^Parable of the cockle and the wheat (Matt. xiii. 30) ; of the
90 CATECHISM OF THE CATHOLIC EELIGION
rich man and Lazarus (Luke xvi.). -'We wearied ourselves in
the way of iniquity and destruction, and have walked through
—
hard ways' (Wisd. v. 7). Examples: Cain, Absalom, Achab,
Antiochus. ^ ' The souls of the just are in the hand of God^
—
(Wisd. iii. 1). Examples: Joseph, Tobias, Susanna, Daniel,
St. Paul (2 Cor. vii. 4).

24. To what should the remembrance of God's holi-

ness and justness animate us?
It should animate us, 1. Carefully to avoid all evil,
and to become more and more holy; and 2. Not to pride
ourselves in our pretended righteousness.
1. 'Fear ye not them that kill the body, and are not able to
kill the soul: but rather fear Him that can destroy both soul
and body into hell' (Matt. x. 28). *I am the Lord your God:
be holy, because I am holy' (Levit. xi. 44). 2. 'I am not con-
scious to myself of anything, yet I am not hereby justified; but
He that judgeth me is the Lord' (1 Cor. iv, 4).
25. What means *God is good'?
God good means that out of love He will do good to
is
all creatures, and that He really bestows innumerable
blessings upon us.
'Thou lovest things that are, and hatest none of the
all
things which Thou hast made' (Wisd. xi. 25). 'Thus saith the
Lord: Can a woman forget her infant, so as not to have pity
on the son of her womb? And if she should forget, yet will not
I forget thee' (Isai. xlix. 15).
26. Which is the greatest proof of God's love and
goodness?
That He delivered His own Son up to death for the
salvation of us sinners.
'God is charity. By this hath the charity of God appeared
towards us, because God hath sent His Only-begotten Son into
the world, that we may live by Him' (1 John iv. 8, 9).

27.What means *God is merciful'?

God is merciful means that He is disposed to avert
all evil from His creatures, and therefore willingly par-
dons all truly penitent sinners.
'The mercy of God is upon all flesh' (Ecclus. xviii. 12. Comp.
Jon. iv. 11). 'As I live, saith the Lord God, I desire not the
death of the wicked, but that the wicked turn from his way.
 CATECHISM OF THE CATHOLIC RELIGION 91

and live' (Ez. xxxiii. 11). — Ex.: The Ninivates; Parable of the
prodigal son (Luke xv.).

28. What means *God

is long-suffering*?
Godlong-suffering means that He often waits a long
is
time before He punishes the sinner, in order to give him
time for repentance.
'
Thou overlookest the sins of men for the sake of repentance
—
(Wisd. xi. 24). Examples: Manasses (2 Paral. xxxiii); Jeru-
salem (Matt, xxiii. 37) Parable of the barren fig-tree (Luke
;

xiii.).

29. What should we do, since God is so good, so mer-

ciful, and so long-suffering?
We should, 1. Be thankful to God, and love Him with
all our heart; 2. When we have sinned, we should with
confidence beg pardon of Him; and 3. We should be
good and merciful to our neighbors.
1. 'Give glory to the Lord, for He is good; for His mercy
endureth for ever' (Ps. cvi. 1). — Examples: Ingratitude of the
Israelites in the desert punished. 2. * I will arise and will go to
my father' (Luke xv. 18). 3. 'Be ye therefore merciful, as
your Father also is merciful' (Luke vi. 36). Parable of the
unmerciful servant (Matt, xviii).

30. What means *God is true*?

God is true means that He can neither err nor lie, and
can reveal nothing but truth.
'It is impossible for God to lie' (Hebr. vi. 18).

31. What means *God

is faithful'?
God faithful means that He surely
is keeps His
promises, and executes what He threatens.
'And thou shalt know the Lord thy God. He is a strong and
faithful God, keeping His covenant and mercy to them that
love Him, and repaying forthwith them that hate Him, so as to
destroy them' (Deut. vii. 9, 10).

32. What does the truth and faithfulness of God oblige

us to do?
1. To believe most firmly in the Word of God, and
steadfastly to trust in His promise; and 2. Always to
speak the truth, and to keep the promise we have made.
92 CATECHISM OF THE CATHOLIC RELIGION
1. 'Blessed are they that have not seen, and have believed'
(John XX. 29). —
Examples: Abraham. 2. Punishment of An-,

anias and Saphira (Acts v.).

Application. son, give me thy heart' (Prov.
'My
xxiii. 26). give it to Him, the Eternal, the Infi-
Oh!
nitely Perfect, Eich, Good, and Faithful God, without
delay, for ever and ever. God alone has a right to pos-
sess it, and He alone has the power to render it happy-
through all eternity.

§ 2. On the Three Divine Persons.

'1 believe in God the Father.'

33. Why do we say, *I believe in God the "Father"*?

Because
1. God is our invisible Father in Heaven;
and 2. Because in God there is more than one Person,
the first of whom is called the Father.

34. How many Persons are, then, in God?

There are three Persons in God the Father, the Son,
:

and the Holy Ghost.

'Going therefore, teach ye all nations; baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost'
(Matt, xxviii. 19). There are three who give testimony in
^

Heaven, the Father, the Word, and the Holy Ghost, and these
three are One' (1 John v. 7).
each one of the three Persons
35. Is God?
Yes, the Father is true God, the Son is true God, and
the Holy Ghost is true God.
Why are the three Persons but one God?
36.
Because all three Persons have one and the same in-
divisible nature and substance.
any one of <hese Persons older, or more power-
37. Is
ful,than the others?
No; all three Persons are from eternity; all three are
equally powerful, gof \ and perfect ; because all three are
but one God.
38. Is there, then, no distinction at all between the
Father, the Son, and the Hoh^ Ghost?
 CATECHISM OF THE CATHOLIC RELIGION 93

As to the Persons they are distinct ; but as to the sub-

stance they are one.
39. How are the three Divine Persons distinct from
one another?
By this: that the Father is begotten of no one, nor
proceeds from any one; the Son is begotten of the
Father; and the Holy Ghost proceeds from the Father
and the Son.
40. But if the Son is begotten of the Father, and the
Holy Ghost proceeds from both, why, then, is none of the
Divine Persons older than the others?
Because the Son is begotten from all eternit}^, and the
Holy Ghost also proceeds from all eternity.
41. Why is the Father called the * first,* the Son the
'second,' and the Holy Ghost the * third' Person?
They are so called, not to show any superiority, but the
order in which the one proceeds from the other from
all eternity.

42. What works are principally attributed to each of

the three Divine Persons?
1. To the Father are attributed the works of omnipo-

tence, and particularly the Creation; 2. To the Son, the

works of wisdom, and particularly the Eedemption ; and
3. To the Holy Ghost, the works of love, and particu-
larly Sanctification ; although these works are common
to all three Persons.
The works of Omnipotence and Creation are particularly at-
tributed to the Father, because He is the principle to which the
two other Persons owe their eternal origin. The works of Wis-
dom to the Son, because the Father begets the Son by the
knowledge of Himself, wherefore the Son is also called the es-
'Word' of the Father.
sential 'Image,' the eternal
The works of Love are attributed to the Holy Ghost, because
He proceeds from the mutual love of the Father and of the
Bon.

43. What do we call the mystery of one God in three

Persons?
We call it the mystery of the Most Blessed Trinity.
94 CATECHISM OF THE CATHOLIC RELIGION

44. Can we comprehend this mystery?

No; it is impossible that our weajv and limited intel-
lect,which cannot understand even created things ex-
cept imperfectly, should understand a mystery which is
infinitely above all created things.
'
Great art Thou in counsel, and incomprehensible in thought
(Jer. xxxii. 19). Tor
we know in part. We
see now through a
glass in a dark manner' (1 Cor. xiii. 9, 12). However incom-
prehensible this mystery may be, yet it does not contradict any
of the truths acknowledged by reason; for we do not say that
God has one nature and three natures, but that, though He has
but one nature, yet there are three Persons in Him. The Unity
yefers to the nature, and the Trinity to the Persons, (Compari-
son with the soul, which has memory, will, and understanding.)

45. Is the doctrine of the Most Holy Trinity also im-

portant to us?
Yes, it is most important; for it is the principal and
fundamental doctrine of Christianity, insomuch that to
yeject it would be to deny the Christian Faith.
Application. That the grace of this saving Faith may
not be withdrawn from you, nev3r forget what thanks
you owe to the Most Blessed Trinity for the inestimable
benefits of your creation, redemption, and sanctification^
^nd what you have solemnly promised to the same Trin^
ity in the holy Sacrament of Baptism. (Feast of the
Blessed Trinity.)

§ 3. On the Creation and Government of the World.

'Creator of Heaven and earth.'

46. Why is God called *

Creator of Heaven and earth *
?
Because God created i.e., made out of notiiins^ the —
whole world, the heavens and the earth, and all that is
in them.

47.How has God created the whole world?

By His almighty will.
'Thou hast created all things; and for Thy will they were
^nd have been created' (Apoc. iv. 11).
 CATECHISM OF THE CATHOLIC EELIGION 95

48. Did God create the world because He needed it?

No; God is infinitely ricli and liappy in Himself, and:
needs nothing besides Himself.
'Thou art my God, for Thou hast no need of my goods' (Ps..
XV. 2).

49. If God needs nothing besides Himself, why did

He create other beings?
He created them because He is infinitely good, and
desired to impart His goodness also to other beings.
'We are, because God is good' (St. Augustine). 'God was.
not impelled to create by any other cause than a desire to com-
municate to creatures the riches of His bounty' (Cat. of the
Counc. of Trent).

50. Did, then, God create the world for His creatures?
No; God created the world for Himself —
that is, for
His glory — but, nevertheless, for the good of His crea-
tures.
'The Lord hath made all things for Himself (Prov. Ixxvi. 4).
'And every one that calleth upon my name, I have created hins
for my glory, I have formed him, and made him' (Isai. xliii. 7).

51. What does God still do, that the world which He
has created may not return into its original nothing?
He preserves and governs it.

52. How
does God preserve the world?
By
the same power of His will with which He cre-
ated the world He causes it also to continue, in the man-
ner He pleases, and as long as He pleases.
'How could anything endure, if Thou wouldst not?' (Wisd.
xi. 26.).

53. How
does God govern the world?
He
takes care of all things,^ orders all things, and, in
His wisdom and goodness, directs all things to the end
for which He has created the world.
^
' God made the little and the great, and He hath equally
care of all' (Wisd. vi. 8). 'But the very hairs of vour head htq^
all numbered' (Matt. x. 30). ^'She [the wisdom of God] reacb-
eth therefore from end to end mightily, and ordereth all things
96 CATECHISM OF THE CATHOLIC KELIGION
sweetly' (Wisd. viii. 1). —Example: Deliverance of the Jews
through Esther.

54. What do we call this supreme care of God in pre-

serving and governing the world?
His Divine Providence.
55. But if God orders and directs all things in the
world, why, then, is there so much evil done? Does He
will it?
No, God wills not the evil; but He permits it, 1. Be-
cause He has created man free; and 2. Because He
knows also how to turn evil into good.
Examples The history of Joseph in Egypt
: You thought
:
'

evil against me; but God turned it into good' (Gen. 1, 20).
Thus God, the Almighty, turned even the murder of our Savi-
our by the Jews to the salvation of the world, and the impeni-
tence of the same Jews to the conversion of the heathens. And
thus He still avails Himself every day of the designs of the
wicked in order to glorify His Church; 'for there is no wisdom,
there is no prudence, there is no counsel against the Lord'
(Prov. xxi. 30).

56. And if God takes care of all things, why are we

subject to so many sufferings?
1. That the sinner may acknowledge the chastisement
of God and mend his ways, and not perish for ever ; and
2. That the just man may be more and more purified,
and more abound in merits, and thus obtain a greater
reward in Heaven.
1. Examples: The brothers of Joseph: 'We deserve to suffer
these things, because we have sinned against our brother' (Gen.
xlii. 21), Manasses (2 Paral. xxxiii.) Jonas (Jonas ii.). 2.
;

* Gold and silver are tried in the fire, but acceptable men in the

furnace of humiliation' (Ecclus. ii. 5). 'Blessed are ye when

they shall revile you, and persecute you, and speak all that is
evil against you, untruly, for my sake. Be glad and rejoice,
for your reward is very great in Heaven' (Matt. v. 11, 12).

57. But why does God often permit the wicked to

the good?
|)rosper, whilst evil befalls
1. Because He will not only deter the sinner from his
«vil ways by punishment, but will also win him by bene-
 CATECHISM OF THE CATHOLIC EELIGION 97

fits; 2. Because He reserves to Himself to punish the

wicked, and to reward the good, especially in eternity;
and 3. Because He will not even leave the little good
which the wicked may do entirely unrewarded, and,
therefore, as He cannot reward it in the next world on
account of their impenitence. He will reward it here be-
low.
1. 'What is there that I ought to do more to my vineyard
that I have not done to it? Was it that I looked that it should
bring forth grapes, and it hath brought forth wild grapes?'
(Isai. V. 4). 2. 'The Lord patiently expecteth, that when the
day of judgment shall come, He may punish them in the fulness
of their sins' (2 Mach, vi. 14). 3. 'Woe to you that are rich;
for you have your consolation; that is, your reward here in this
—
world' (Luke vi. 24). Example: Achab: 'Because Achab
hath humbled himself for my sake, I will not bring the evil in
his days' (3 Kings xxi. 29).

58. How ought we to receive the sufferings that come

upon us?
We ought to receive them as graces of God for ^ whom
;

the Lord loveth He chastiseth '^ (Hebr. xii. 6) ; and be- ^

fore he be glorified, it [his heart] is humbled' (Prov.

xviii. 12).
it is a token of great goodness when sinners are not
^
' For

suffered to go on in their ways for a long time, but are pres-

ently punished' (2 Mach. vii. 13).

Application. '
Cast all your care upon the Lord, for
He hath care of you' (1 Pet. v. 7). * Behold the birds
of the air, for they neither sow, nor do they reap, nor
gather into barns, and your Heavenly Father feedeth
them. Consider the lilies of the field,' etc. (Matt. vi. 26-
33). Take willingly everything that is disagreeable to
you as coming from the hand of God ^ As it hath pleased
:

'
the Lord, so is it done ; blessed be the name of the Lord
(Job i. 21) ; and never be so rash as to complain of the
dispensations of God. Whatever may come, ' To them
that love God, all things work together unto good
(Rom. viii. 28.).
•98 CATECHISM OF THE CATHOLIC EELIGION

§ 4. On the Angels.

59. Has God created nothing else but the visible

world?
God has also created an invisible world namely in- —
numerable spirits called Angels (Dan. vii. 10).
The Angels are divided into nine different Orders or Choirs
namely, Angels, Archangels, Virtues, Powers, Principalities,
Dominations, Thrones, Cherubim, and Seraphim (Col. i. 16;
Eph. i. 21; i^zech. x.; Isai. vi. 2).
60. In what state were the Angels when God had
created them?
They were all good and happy, and endowed with ex-
•cellent gifts.

61. Did the Angels all remain good and happy?

N'o, many rebelled against God; therefore they were'
cast away from Him for ever, and hurled into he^L
'
God spared not the Angels that sinned, but delivered them,
drawn down by infernal ropes to the lower hell, unto torments'
(2 Pet. ii. 4; comp. Jude vi.).

62. How has God rewarded the Angels that remained

iaithful?
He
has rewarded them with eternal happiness, which
•consists in seeingand possessing Him everlastingly.
Their Angels in Heaven always «ee the face of my Father
'

who is in Heaven' (Matt, xviii. 10).

63. How
are the good Angels affected towards us?
The good Angels love us ; therefore they protect us in
soul and body, pray for us, and exhort us to do good.
'He hath given His Angels charge over thee, to keep thee ir
all thy ways' (Ps. xe. 11). Examples: — Agar, Lot, Tobias,
Judas Machabeus (2 Mach. x. 29, 30) Peter in prison; Corne-
;

lius the centurion.

64. How do we call those Angels who are particularly

given to man for his protection?
Guardian Angels.
65. What is our duty towards our Guardian Angels?
 CATECHISM OF THE CATHOLIC RELIGION ^3

We must venerate them with great devotion, be thank*'

ful to them, and readily follow their admonitions.
'Behold I will send my Angel, who shall go before thee/
Take notice of him, and hear his voice, and do not think him
one to be contemned' (Exod. xxiii. 20, 21).

66. How are the fallen or wicked Angels afifected

towards us?
The wicked Angels, through hatred and envy, lay
snares for us, in order to injure us in soul and body, and,
by enticing us to sin, to plunge us into eternal perdition.
'Your adversary the devil, as a roaring lion, goeth about
seeking Avhom he may devour' (1 Pet. v. 8). —
Examples: Eve,
Job, Sara, the demoniacs, Judas. See also Luke viii. 12, and
Apoc. xii.

67. Why does God permit the wicked Angels to lay

snares for us?
He permits it because He knows how to make their
snares serve unto His own honor and to the salvation of
men.
'And they talked among themselves, saying: "What word is
this, forwith authority and power He [Jesus] commandeth the
unclean spirits, and they go out? And the fame of Him was
published into every place of the country' (Luke iv. 36, 37).
'And the people with one accord were attentive to those things
which were said by Philip, hearing and seeing the miracles
which he did. For many of them had unclean spirits, who, cry
ing with a loud voice, went out' (Acts viii. 6, 7).

68. What must we do on our part, in order that th©

snares of the wicked Angels may serve to our salvation?
We must fight against them full of faith and confi-
dence, making use at the same time of the arms of
prayer, and availing ourselves of the blessings sanctioned
by the Church ; and we must firmly resist all temptations-
to evil.
'For our wrestling is not [only] against flesh and blood; but
against the spirits of wickedness in the high places, t. e,, in the-
air' (Eph. vi. 12). 'In all things taking the shield of faith,
wherewith you may be able to extinguish all the fiery darts of
the most wicked one' (Eph. vi. 16). 'Resist the devil, and h9
100 CATECHISM OF THE CATHOLIC RELIGION
will fly from you' (James iv. 7). —Example: Tobias and Sara
(Tob. vi.16-19, and viii. 4-10).

Application. Beware of being like the evil spirits by

sinning, or of being even their accomplice in seducing
others to sin. Imitate the good Angels; be innocent,
docile, pious, devout, and always ready to promote the
welfare of your neighbor. Daily venerate your Guardian
Angel, and recommend yourself to him in all dangers of
soul and body. (Feast of the Holy Guardian Angels.)

§ 5. Man and his Fall.

(See Short History of Revealed Religion, l, 2.)

69. How did God make

the first man, Adam?
God formed a body of the slime of the earth, and
breathed an immortal soul into it ; and the first man was
made (Gen. ii. 7).
70. How
did God distinguish man at his creation from
all other creatures?
By creating him to His own image (Gen. i. 27).
71. How was the first man the image of God?
By this : that he was endowed with natural and super-
natural gifts, which made him resemble God.
72. In what do the * natural* gifts consist?

Especially in this : that the human soul is an immortal

spirit,endowed with understanding and free will.
73. In what do the supernatural gifts consist?
*
'

Especially in this: 1. That the first man possessed

sanctifying grace, and together with it the sonship of
God, and the right of inheriting the kingdom of Heaven
2. That in him the senses never rebelled against reason;
and 3. That he was never to be subjected to hardships
and sufferings, nor to death.
74. Whyare the latter called supernatural gifts?
They are called supernatural gifts because they do not
belong to our nature, but are extraordinary and free
gifts of God.
 CATECHISM OF THE CATHOLIC RELIGION 101

75. Did our first parents receive this Divine free gift
for themselves alone?
They received it also for all their descendants; and
therefore, according to God's dispensation, not only their
natural, but also their supernatural gifts were to descend
to the whole human race.
76. On what condition did they receive these super-
natural gifts for themselves and their descendants?
On condition that they should remain faithful and
obedient to God (Gen. ii. 17).

77. Did our first parents observe this condition?

No; they fell into sin (Gen. iii. 6).

78. What was the sin of Adam?

The sin of Adam was a sin of pride and grave disobedi«
ence.

79. Was this transgression a grievous sin?

Yes, it was a very grievous sin ; for though they were
filled with the knowledge of God, yet they believed the
perpent (which is the devil, Apoc. xx. 2) more than
God, rebelled against Him, and wanted to be like God
(Gen. iii.).

80. What punishment came upon Adam and Eve?

1. They
forfeited all their supernatural gifts, and at
the same time were also weakened in the faculties of
their souls; 2. They were expelled from Paradise, in
which God had placed them ; and 3. They became liable
to eternal damnation.

81. Did our first parents lose these supernatural gifts

for themselves only?
No; as by their obedience they would have preserved
them not only for themselves, but for all their descend-
ants, so by their disobedience they lost them not only for
themselves, but also for us all, and have thereby plunged
the whole human race into the greatest misery.
102 CATECHISM OF THE CATHOLIC EELIGION

82. Inwhat does the misery consist into which out

parents have plunged the whole human race?
first
In this: that sin, with its fatal consequences, has
passed from Adam to all mankind, insomuch that we
now all come into this world infected with sin.
'By one man sin entered into this world, and by sin death;
and so death passed upon all men, in whom all have sinned'
(Rom, V. 12). 'Behold, I was conceived in iniquities; and in
sins did my mother conceive me' (Ps. i. 7). The Blessed Virgin.
Mary alone was, by a particular grace and privilege, perfectly
preserved, through the merits of Jesus Christ, not only from all
actual sin, but also from every stain of original sin. This privi-
lege is called the Immaculate ConeeptioUj which was defined as
a dogma of faith by Pope Pius IX 8 December 1854. The
modern devotion to the Miraculous Shrine at Lourdes is closely
associated with this doctrine. By decree of the First Council
of Baltimore in 1846 the Immaculate Conception was chosen as
the Patronal Feast of the United States.

83. What do we
call this sin in which we are all born?
We Original Sin, because we have not actually
call it
committed it, but have inherited it from our first
parents, who were the origin or source of all mankind.

84. Is original sin, though not actually committed by

us, nevertheless truly sin?
Yes, it is the death of the soul it — is truly and prop-
erly sin (Counc. of Trent, Sess. V.).
Owing to the sin of Adam, the entire human race lost its
original sanctity and righteousness i.e., sanctifying grace
and all the supernatural gifts which were intended for it. ' We
all were by nature children of wrath,' because ^ we were dead in
sin' (Eph. ii. 3).

85. What fatal consequences have, with original sin,

passed to all men?
1. Their disgrace with God, and at the same time their

loss of the sonship of God, and of the right of inheriting

the kingdom of Heaven; 2. Ignorance, concupiscence,
and proneness to evil; and 3. All sorts of hardships,
pains, calamities, and at last death.
1. See Eph. 'Unless a man be born again of water and
ii. 3.
the Holy Ghost, he cannot enter into the kingdom of God'
 CATECHISM OF THE CATHOLIC RELIGION 103
(John iii. 5). 2. 'I see another law in my members, fighting
against the law of my mind' (Rom. vii. 23). 'The imagination
and thought of man's heart are jDrone to evil from his youth'
(Gen. viii. 21). 3. 'Great labor is created for all men, and a
heavy yoke is upon the children of Adam, from the day of their
birth until the day of their burial' (Ecclus. xl. 1). 'God cre-
ated man incorruptible; but by the envy of the devil death
came into the world' (Wisd. ii. 23, 27). This doctrine of Di-
vine revelation is confirmed by experience, and by the sad his-
tory of mankind (comp. Eom. vii. 18-24).

86. Did the fatal consequences of sin fall upon man

only?
The punishment of God was also inflicted upon the
earth, which had been created for man.
'Cursed is the earth in thy work,' said God to Adam; 'with
labor and toil shalt thou eat thereof all the days of thy life.
Thorns and thistles shall it bring forth to thee' (Gen. iii. 17,
18).

87. What would have become of man, if God had not

shown him mercy?
No one could have received grace and been saved.
88. Whycould no one have any more received grace ?
Because the Divine justice demanded a satisfaction
adequate to the sin ; and no creature, but least of all man,
who had fallen so deeply, was able to give such satisfac-
tion.

89. How did God show mercy to man?

He promised him a Saviour, who, by a full satisfac-
tion, should take sin away from him, and regain for him
grace and the right of inheriting the kingdom of Heaven
(Gen. iii. 15).
* Therefore, as by the offence of one [Adam] judgment came
unto all men to condemnation; so also by the justice of one
[Christ] grace came unto all men to justification of life; . . .

that as sin hath reigned to death, so also grace might reign by

justice unto life everlasting' (Rom. v. IS, 21).

90. If without the grace of the Redeemer no one can

be saved, how then could those who Uved before the
coming of Christ go to Heaven?
104 CATECHISM OF THE CATHOLIC EELIGION
Those who lived before the coming of the Eedeemer of
the world could not indeed enter Heaven before Him;
but with the grace which God gave them on account of
the Eedeemer to come, they could merit the kingdom of
Heaven, and then enter into it with Him.
The whole of the Old Testament bears witness of the many
eminent graces which God gave to the Israelites, and to the just
who lived under the Patriarchal law. {Short Hist, of Eevealed
Bel, 6-19).

91. Did God give grace also to the pagans for the sal-
vation of their souls?
Yes; He manifested Himself also to the pagans, and
in many ways exhorted them to repentance and amend-
ment :

By the voice of conscience; 2. By natural benefits;

1.
3. By His judgments; 4. By extraordinary men whom
He raised among them or sent to them 5. By the Israel-
;

ites whom, with their holy books. He dispersed among

them; and 6. Sometimes also by Angels, dreams, won-
derful apparitions or events.
1. 'Who [the Gentiles] show the work of the law written in
their hearts, their conscience bearing witness to them' (Eom. ii,
15). 2. 'He left not Himself without testimony, doing good
from Heaven, giving rains and fruitful seasons,' etc. (Acts xiv,
16). 3. Deluge; punishment of Sodom, of Egypt, of Chanaan,
and of other places (compare Wisd. xii. and xvi-xviii.). 4.
Job, Balaam, Jonas, Daniel, etc. 5, *He hath therefore scat-
tered you [Israelites] among the Gentiles, who know not Him,
that you may declare His wonderful works, and make them
known that there is no other almighty God besides Him' (Tob.
xiii. 4). 6. Cornelius, the centurion, was advised by an Angel
(Acts X. 3) Nabuchodonosor, by dreams (Dan. ii. 4) Baltas-
; ;

sar, by a mysterious hand (Dan. v.) ; Balaam, by an ass (Num.

xxii. 22, 28-30).

92. Did the Redeemer come immediately after the fall

of our first parents?
No; a long period elapsed: and meanwhile mankind
learned by experience into what great misery sin had
plunged them, and that no one but God could save them.
 CATECHISM OF THE CATHOLIC RELIGION" 105

Application. My child, be a beautiful image of God

and hate sin, which has brought all evils into the world.
'
Sin maketh nations miserable ' (Pro v. xiv. 34).

The Second Article.

'And in Jesus Christ, His only Son, our Lord.'
1. What does this Second Article of the Creed teach
us?
It teaches us that the Eedeemer whom God promised
and sent to us is the only Son of God, Jesus Christ, our
Lord.
2. What does the name *
Jesus ' signify?
The name Jesus signifies Saviour or Redeemer.
'Thou shalt call His name Jesus; for He shall save His peo-
ple from their sins' (Matt. i. 21;.

3. What does the word Christ' signify?

*

The word Christ in —

Hebrew Messias — signifies
Anointed.
Why is Jesus called the Anointed?
4.
Because in the Old Law the prophets, high-priests, and
kings were anointed with oil, and Jesus is our greatest
Prophet (Acts iii. 22), Priest (Hebr. iv. 14), and King
(John xviii. 37).
'Jesus of Nazareth; how God anointed Him with the Holy
Ghost, and with power' (Acts x, 38). The anointing of Jesus
is the plenitude of the Divinity that dwells in Him.

5. Why Jesus called our Prophet, Priest, and King?

is
Jesus is and is, 1. Our Prophet, because He re-
called,
vealed the mysteries of God to us, and taught us all that
we are to believe, to hope, and to do in order to be saved
2. Our Priest, because He ofi^ered Himself for us on the
Cross, and offers himself daily on the altar, and is also
our mediator and intercessor for ever in Heaven and 3. ;

Our King, because He established a spiritual kingdom

(the Church) of which He is, and will be through all
eternity, the Head.
106 CATECHISM OF THE CATHOLIC EELIGION

6.Why is Jesus Christ called the ** only Son of God"?

Because Jesus Christ, as the Second Person of the
Most Blessed Trinity, is the only true and real Son of
God i.e., Son of God from eternity, of one nature and

substance with God the Father.

* of the Angels hath He said at any time Thou art
To which :

my Son, to-day [ie., at present, from eternity] have I begotten

thee' (Hebr. i. 5). The Catholic Church has, in the OEcumeni-
cal Council of Nice, expressed this fundamental doctrine of the
Christian Eeligion, ^respecting the one nature and substance of
Jesus Christ with God the Father,' in the following terms: *I
believe in one Lord Jesus Christ, the only-begotten Son of God,
and born of the Father before all ages; God of God, Light of
Light, true God of true God; begotten, not made; consuhstan-
tial with the Father, by whom all things were made.'

7. Are we not, then, also children of God?

Yes, we are children of God, but not by nature and
from all eternity ; we are only children adopted by grace.
'As many as received Him, He gave them power to be made
the sons of God' (John i. 12).

Why is Jesus Christ called " Our Lord "?

8.
Jesus Christ is called, and is, our Lord, 1. As God,
because, being one with the Father, He is, like Him,
Lord and Creator of Heaven and earth ; and 2. As Man,
because, in the human nature. He has redeemed us, and
therefore bought us, with His Blood, as His property ; ^
and because, in the same nature. He will be one day our
Judge,- and our Head and King through all eternity.^
'For you are bought with a great price '(1 Cor. vi. 20). ^'It
1

is He who was appointed by God, to be judge of the living and

of the dead' (Acts x. 42). ^'And He [God] hath subjected all
things under His feet, and hath made Him Head over all this
Church' (Eph. i. 22).
Application. Constantly cherish the most ardent love
and devotion to Jesus, ^
in whose name every knee should
bow, of those that are in Heaven, on earth, and under
the earth' (Philip, ii. 10). Often invoke, with the
greatest veneration and confidence, this Holy Name, es-
pecially in times of temptation. Take a delight in using
 CATECHISM OF THE CATHOLIC RELIGION 107"

form of salutation
this beautiful :
^
Praised be Jesus
Christ for evermore. Amen/ (Feast of the Holy
Name of Jesus.)
This mode of saluting one another is quite common in Ger-
many and Switzerland. An indulgence of one hundred days
'las been granted by Sixtus V. in 1587, and by Benedict XIII.
in 1728, to those who salute each other, the one saying, 'Praised
be Jesus Christ, ' and the other answering, Amen, ' or For * '

evermore, Amen. To those who have generally used this form

'

of salutation during their life a Plenary Indulgence is granted

at the hour of death. The same indulgences are imparted to
those who teach others this holy practice.

§ 1. Jesus Christ the Promised Messias.

g. How do we know that Jesus Christ is the * Messias'

or *Redeemer' promised by God?
We know it because in Him has been fulfilled all that
the prophets have foretold of the Eedeemer, as may be
seen in the Ufe and sufferings of Christ. (On the proph-
ets see Short Hist, of Revealed Eel., 17.)

10. the prophets foretold of the Messias?

What have
1. The time His coming, the circumstances of His
of
birth, of His life. Passion, and death; 2. His Eesurrec-
tion and Ascension, and the sending down of the Holy
Ghost ; destruction of Jerusalem, which happened
3. The
after ; the rejection of the Jews, and the con-
His death
version of the Gentiles ; and 4. The founding, spreading,
and duration of His Church.
11. How
did they indicate the time of His coming?
The Prophet Daniel (ix. 24, etc.) foretold that not
^uite seventy weeks of years i.e., 490 years should —
elapse from the time when it was commanded that Jeru-
salem should be rebuilt, until the death of Christ; 2.
Jacob prophesied that at the time of the coming of the
Messias the sceptre should have been taken away from
Juda. Others again foretold that then tlie Temple of
Jerusalem should still exist, and the world be in great
108 CATECHISM OF THE CATHOLIC RELIGION

expectation. And all this was exactly fulfilled in Jesus

{Short Hist, of Revealed Rel., 8 and 18).
12. What did they prophesy of His birth?
That He should be born at Bethlehem of a Virgin, of
the tribe of Juda and family of David, and should be
adored by kings from distant countries (Isai. vii. 14, xi.
1, and Ix. 6; Mich. v. 2; Ps. Ixxi. 10).

13. What account do they give us of His Ufe?

They give us an account of His public teaching, of His
miraculous cures, of His forbearing charity and meek-
ness, of His entering into Jerusalem upon an ass, etc.
(Isai. Ixi. and xxxv. 3, etc.; Zach. ix. 9).

14. What do they relate of His Passion and death?

They relate almost all, even the least circumstances;
for example, that they would sell Him for thirty pieces of
silver, strike Him, pull out His hair, spit in His face,
give Him gall and vinegar to drink, pierce His hands
and feet, and cast lots for His garment; that those who
should see Him would mock Him, and wag their heads,
saying ^ He hoped in the Lord, let Him deliver Him
:

(Zach. xi. 12, 13 ; Isai. 1. 6 ; Ps. xxi. 7, etc., and Ixviii.

22).
The prophets did indeed promise a great King, but not a
king of this world, as the Jews are still expecting; otherwise
they would not have described Him as *a man of sorrows' (Isai.
liii. 3, 4), nor called him the 'reproach of men, and the out-

cast of the people' (Ps. xxi. 7) ;but a King of a spiritual and

supernatural kingdom of God (the Church), which was indeed
to begin and spread on earth, but is to be consummated only in
Heaven, and to last for ever.
15.What do they say of His Resurrection and Ascen-
and of His sending down the Holy Ghost?
sion,
They say that His sepulchre shall be glorious, and that
He shall not see corruption, but shall mount above the
Heaven of heavens,and pour out His Spirit upon all
flesh (Ps. XV. 10, and Ixvii. 19, 34; Isai. xi. 10; Joel ii.
28, 29).
 CATECHISM OF THE CATHOLIC RELIGION 109

1 6. What did the prophets foretell of the destruction

of Jerusalem and of the rejecting of the Jews?
1. After the Messias shall have been slain, a people
with their leader shall come, and destroy Jerusalem and
the Temple, and the desolation shall continue even to the
consummation, and to the end ; 2. The Jews, blinded, re-
jected, dispersed among all nations, shall have no longer
a sacrifice nor a temple; however, they shall not be ex-
tirpated by God, but the remnant may be saved at the end
of the world (Dan. ix. 26, 27; Ps. Ixviii. 24-26 and 108;
Isai. X. 21, andlix. 20).
(How this was accomplished, see Short Hist, of Bevealed
Bel, 31.)

17. What did they prophesy of the conversion of the

Gentiles, and of the foundation, spreading, and duration
of the Church?
All that we see already accomplished, or being accom-
plished. They prophesied, 1. That the Messias shall be
the light of the Gentiles, and that all nations of the
earth shall be blessed in Him (Gen. xxii. 18; Ps. Ixxi.
Isai. xlii. 6, etc.) That He shall establish a new
; and 2.
sacrifice and a new priesthood, and found a kingdom of
God, that shall reach from sea to sea to the end of the
earth, and shall never be destroyed, but stand for ever
(Mai. i. 11; Isai. Ixvi. 21; Jer. iii. 15; Zach. ix. 10;
Dan. ii. 44, and vii. 14, etc.).

18. Did the prophets prophesy long before the coming

of Christ?
Malachias, the last of the prophets, prophesied four
hundred and fifty years before Christ.

19. Were their prophecies also known long before

Christ?
Yes; they had already been written many centuries
before Christ, and were preserved and read by the Jews
as Divine writings ; they were also translated into other
languages, and snread among the pagan nations.
110 CATECHISM OF THE CATHOLIC RELIGION

20. Did not also Christ and the Apostles appeal to the
testimony of the prophets?
Yes Christ and the Apostles proved to the Jews from
;

the writings of the prophets that the Messias was come,

—
and that He Himself Jesus of Nazareth was the Mes-—
sias.
'Search the Scriptures,' said Jesus to the Jews, 'and the
same are they that give testimony of me' (John v. 39). He
convinced also the unbelieving Disciples from the prophets
(Luke xxiv. 25-27, and xliv. 47). St. Peter convinced by the
prophecies the three thousand and the five thousand who were
baptized (Acts ii. and iii.). St. Paul piotested before King
Agrippa, saying: 'Being aided by the help of God, I stand
unto this day, witnessing both to small and great, saying no
other thing than those which the prophets and Moses did say
should come to pass' (Acts xxvi. 22). The Evangelists, in their
narrative, always refer to the prophets. It is also said of
Apollo: 'With much vigor he convinced the Jews openly, show-
ing by the Scriptures that Jesus is the Christ' i.e., the Prom-
ised Messias (Acts xviii. 28).

21. Do we see nothing else fulfilled in Christ but the

prophecies?
We see also in Him the fulfilment of all the Figures
by which the deeds and sufferings of the Messias were
indicated many centuries before.
22. Which are the most remarkable Figures of the
Messias?
1. His Passion and Death were prefigured by Abel,
Isaac, Joseph, David, the Paschal Lamb, the Propitiatory
Sacrifice, and the Brazen Serpent; 2. His Priesthood
chiefly by Melchisedech 3. His office of Prophet and Me-
;

diator by Moses; 4. His Resurrection by Jonas in the

whale's belly; and 5. His Church and the Holy Sacra»
ments by the Ark, the Red Sea, the Manna, and the
Temple with its various appurtenances and sacrificea
(Hebr. ix.).

Application. How happy you are to know and possess

the promised Saviour of the world, for whom the holy
Patriarchs sighed so long and so ardently May He al-
!
 CATECHISM OF THE CATHOLIC EELIGION 111

ways find in your heart a dwelling agreeable to Him!

Endeavor, therefore, at all times, and especially during
the holy season of Advent, to prepare it well for Him.

§ 2. Jesus Christ, true God.

23. Whence do we know that Jesus Christ is the Son

of God, and true God?
We know it, 1. From the prophecies; 2. From the tes-
timony of His Heavenly Father; 3. From His own testi-
mony; 4. From the teaching of the Apostles; and 5.
From the doctrine of the Catholic Church.
24. What do the prophets say?
They call the promised Redeemer :
^
God, God with us,
the Saint of Saints, the Wonderful, the Father of the
world to come^ (Isai. vii. 14, and ix. 6; Dan. ix. 24).
Isaias (xxxv. 4) says of Him: ^ God Himself will come
and will save you ^; and Jeremias (xxiii. 6) sa^'s: ' This
is the name that they shall call Him, The Lord, our Just
One.^
25. What
the testimony of His Heavenly Father?
is
At the Baptismof Christ in the Jordan, and at His
Transfiguration on Mount Thabor, a voice from Heaven
was heard, saying: ^ This is my Beloved Son. in whom I
am well pleased' (Matt. iii. 17, and xvii. 5).
26. What is the testimony of Christ?
Christ, 1. Testified that He is the Son of God, and
true God, like His Father; 2. He confirmed His testi-
mony by the holiness of His life, as well as by miracles
and prophecies; and 3. He sealed it with His death.
and the Father are one. Believe that the Father is in me,
'
I
and I in the Father' (John x. 30, 38). 'He that seeth me,
seeth the Father also' (John xiv. 9). All things whatsoever
*

the Father hath, are mine' (John x^'i. 15). 'What things he
[the Father] doth, these the Son also doth in like manner.
For as the Father raiseth up the dead, and giveth life, so the
Son also giveth life to whom He will that all men may honor
;

the Son, as they honor the Father' (John v. 19, 21, 23).
'Amen, amen I say to you, before Abraham was made, I am*
112 CATECHISM OF THE CATHOLIC EELIGION
(John viii. 58, etc.). When Peter said to Jesus: 'Thou art
Christ, the Son of the living God' (Matt..xvi. 16) and Thomas
;

said to Him: 'My Lord and my God '(John xx, 28), our Saviour
confirmed the faith and the declaration of both the Apostles.

27. What are miracles?

Miracles are such extraordinary works as cannot be
done by natural powers, and "require for their perform-
ance the Omnipotence of God.

28. Which are the principal miracles wrought by Christ?

He changed water into wine ; with five loaves He filled
several thousands; with one word He calmed the winds
and the waves, cured diseases of all sorts, cast out devils,
and raised the dead to life. When He died, all nature
mourned; three days after His death, He rose again
from the grave, and forty days later He ascended into
Heaven in the sight of His Disciples.
The miracles of Jesus were such that all Judea must have
known whether they had been really wrought or not; and thou-
sands, nay, millions of people have given up all they possessed,
even their lives, in testimony of their belief in these miracles.

29. How do these miracles prove the Divinity of

Christ?
They prove, 1. That when Christ said that He is the
Son of (^od. He spoke the truth, since God cannot pos-
sibly confirm a lie by miracles and 2. That Christ pos-
;

sessed Divine power, since of Himself He wrought mira-

cles.

1. *If you will not believe me [my words], believe my works,

that you may know and believe tliat the Father is in me, and I
in the Father' (John x. 38). 2. 'What things soever the Father
doth, these the Son also doth in like manner .... For as the
Father raiseth up the dead, and giveth life, so the Son also
giveth life to whom He will' (John v. 19, 21).

30. How did Jesus confirm the doctrine of His Divinity

by prophecies?
By this: that He foretold many things which God
alone could know; for instance, His betrayal by Judas,
 CATECHISM OF THE CATHOLIC RELIGION 11'^

and His denial by Peter ; the manner of His death ; His

resurrection; His ascension, etc.

31. Which prophecies of Christ do we still see being

accompUshed?
These, for instance: 1. That the Gospel shall be
preached in the whole world (Matt. xxiv. 14) ; 2. That
the gates of hell shall not prevail against the Church
(Matt. xvi. 18) ; and 3. That of the Temple of Jerusa-
lem there shall not be left a stone upon a stone (Mark
xiii. 2).
With a view to falsify the prediction of our Lord and of the
prophets, the Apostate Emperor Julian resolved, in 353, to re-
build the Temple of Jerusalem. Full of joy, the Jews came in
great haste from all countries, set to work, and cleared away
the rubbish of the old Temple, insomuch that not one stone was
left upon another. But when they were going to commence the
building, terrible flames flashed out of the ground, which partly
killed the workmen, and partly put them to flight. This oc-
curred at each fresh attempt that was made, until they gave
up their undertaking. This miracle is attested by contempo-
rary pagan as well as Christian writers.

32. How did Jesus seal the doctrine of His Divinity

with His death?
When the High Priest adjured Him in the name of the
living God, He solemnly confessed that He was ' the
Christ, the Son of God, and that they shall see Him sit-
ting on the right hand of the power of God, and coming
in the clouds of Heaven ' ; and, on account of this con-
fession. He suffered death (Matt. xxvi. 63, 64; John
xix. 7).
As it would be the most grievous sin falsely
to pretend to be
God, so the greatest dishonor to Jesus Christ not to give
it is
credit to His declaration that He is God.

33. What do the Apostles teach of Jesus Christ?

The Apostles explicitly teach, 1. That Jesus Clirist is
true God; 2. That He possesses all the fulness of the
Godhead, and the infinite perfections of God; and 3»
That all creatures should adore Him.
114 CATECHISM OF THE CATHOLIC EELIGION
1. 'We know that the Son of God is come. This is the true
God and life eternal' (1 John v. 20). 'Christ who is over all
things, God blessed for ever. Amen' (E'om. ix. 5).
2. 'In Him [Christ] dwelleth all the fulness of the Godhead
corporally' i.e., substantially (Col. ii. 9). Of Christ, the Son
of God, St. John says: 'In the beginning was the Word, and
the Word was with God, and the Word was God. The same
was in the beginning with God. All things were made by Him,
and without Him was made nothing that was made' (John i.
1-3). 'In Him [Christ] were all things created in Heaven and
on earth, visible and invisible, whether thrones, or dominations,
or principalities, or powers all things were created by Him and
:

in Him; and He is before all, and by Him all things consist'

(Col. i. 16, 17). 'By His Son God made the world, who, being
the brightness of His glory and the figure of His substance,
upholds all things by the word of His power' (Hebr. i. 2, 3).
3.' In the name of Jesus every knee should bow, of those
that are in Heaven, on earth, and under the earth; and every
tongue should confess that the Lord Jesus Christ is in the glory
of God the Father' (Phil. ii. 10, 11). 'Let all the angels of
God adore Him' (Hebr. i. 6).
The Apostles also confirmed their doctrine of the Divinity of
Jesus by innumerable miracles which they wrought in the name
of Jesus, and by the most stupendous of all miracles, the con-
version of the world (Short Hist, of Revealed Bel., 28, 29, etc.).

34. What does the Catholic Church teach of Jesus

Christ?
The Catholic Church has ever believed and taught that
Jesus Christ is true God, and of one substance with God
the Father ; and in defence of .this fundamental Chris-
tian doctrine, she composed, at the Council of Nice, a
special Creed, and excommunicated those who taught the
contrary. (See Short Hist, of Revealed Eel., 36.)
The holy Martyrs also professed this belief, and suffered
with joy indescribable torments, nay, death itself, for it; and
it often pleased God to confirm their possession by undeniable
miracles. One of these is particularly remarkable. It took
place in Africa in 484, and is attested by many unobjectionable
eye-witnesses. For when Hunneric, King of the Arian Vandals,
who most cruelly persecuted those who professed the Divinity
of Christ, had had the tongues of the orthodox Christians of
the city of Tipisa torn out, they spoke without tongues as flu-
ently and distinctly as before, and proclaimed everywhere that
Jesus Christ is true God, and of one substance with the Father.
 CATECHISM OF THE CATHOLIC RELIGION 115
About sixty of them fled to Constantinople, where all the town
baw them, and heard them speak daily, and that for many
years.
Application. Wickedness dims the understanding.
Be always pious and virtuous, and you will never have
any doubts respecting the truth of your faith. '
If any
man do the will of Him that sent me, he shall know
will
of the doctrine, whether it be of God' (John vii. 16,
17).

The Third Article.

'Who was conceived of the Holy Ghost, born of th©
Virgin Mary.
(See Short Hist, of Bevealed Eel., 21, 22, 23.*)

1. What does
the Third Article of the Creed principally
teach us?
It teaches us that the Son of God, the Second Person
of the Blessed Trinity, became man through the opera-
tion of the Holy Ghost, was born of the Virgin Mary,
and is called our Lord Jesus Christ.
'The Word [the Only-begotten of the Father] was made flesh,
and dwelt among us' (John i. 14).
2.What do we call this Mystery?
The Incarnation of the Son of God.
3. What then, our beUef concerning Jesus Christ,
is,

when we beUeve the Mystery of the Incarnation?

We believe that Jesus Christ is both true God and true
man, or that He is a God-Man He is God from eternity,
:

and became man in time.

When Christ says, 'I and the Father are one,' He speaks of
Himself as God; and when He says, 'The Father is greater
than I, He speaks of Himself as Man.
'

What do we mean by saying Jesus Christ is also

4.
true man?
We mean that He had a human body and a human
* The history of the Birth, Life, and Passion of Christ is to be learned troxa
he Short History of Revealed Religion,
116 CATECHISM OF THE CATHOLIC RELIGION

soul that He could feel and suffer as we can and that

; ;

He was like to us in all things except in sin.

5. How many natures, then, are there in Jesus Christ?
There are two natures in Jesus Christ, the Divine
and the human.
6. Are there also in Jesus Christ two wills distinct
from one another?
Yes, in Jesus Christ there is a Divine will and a hu-
man will, which, however, is always in perfect subjec-
tion to the Divine will.
'Father, not my will, but Thine be clone' (Luke xxii. 42).

7. Are there also two persons in Jesus Christ?

No, Jesus Christ is only one Divine Person; for the
two natures are inseparably united in the one Person of
the Son of God.
8. Why is Son of God attributed
the Incarnation of the
to the operation of the Holy Ghost?
Because it is especially an effect of the Divine love and
mercy towards man.
*God so loved the world as to give His Only-begotten Son'
(John iii. 16).
9. From whom did the Son of God take His human
nature?
From Mary, the purest of Virgins; therefore she is
also called ^Mother of God.' (Feast of the Annuncia-
tion of B. V. Mary.)
ID. Why is Mary called *
the purest of Virgins '?
Because she always remained a Virgin incomparably
pure and entirely undefiled, not only before but also at
and after the birth of the Divine Child.
'Behold, a Virgin shall conceive and bear a Son, and His
name shall be called Emmanuel, that is, God with us' (Isai.
vii. 14). In the Holy Scriptures near relations are often called
brethren; as Lot and Abraham. In like manner the cousins of
Jesus are called His brethren (Matt. xii. 46).
II. Why is Mary called Mother of God,'
* since Christ
took only His *
human' nature from her?
 o^ATECHISM OF THE CATHOLIC EELIGION 11?

She is justly so called because Christ, who was bora

of her according to the flesh, is true God.
*The Holy One which shall be born of thee, shall be called
the Son of God (Luke i. 35). The doctrine of Nestorius, that
'

Mary is not to be called the Mother of God, was condemned a»

heretical by the General Council of Ephesus in 431.

12. Do we believe that, therefore, Mary is equal to

God?
Xo; Mary is a creature and therefore infinitely below
God.
13. Had Jesus Christ also an earthly father?
As Man, Jesus Christ had no father; for Joseph, the
vii'gin-spouse of Mary, was only His foster father.
'Jesus being [as it was supposed] the Son of Joseph' (Luke
iii. 23).

Why did the Son of God become man?

14.
That He might be able to suffer and die for us; for
1.
as God He could neither suffer nor die; and 2. That by
the example of His life, as well as by His word, He-
might teach us virtue and holiness.
What virtues does Jesus teach us by His example?
15.
All virtues in the highest degree, especially zeal for
the honor of God,^ ajid for the salvation of men ;- meek-
ness,^ humility,* patience,^ kindness and mercy towards
every one,^ even our greatest enemies ;^ and obedience to
His Heavenly Father unto death.
* Chastisement of the prof aners of the Temple. * Jesus the

good shepherd. ' Reprimand of the Apostles who were going

to call fire from Heaven. * Washing of the feet of the Apostles.
* His Passion. ' Jesus, the merciful Samaritan Jesus at the
;

well of Jacob; in the house of Zacheus, etc. ^'Friend, whereto

art thou come ? ' Father, forgive them.
'
*
Father, not m^
' '

will, but Thine be done.'

16. What example does Jesus give in particular to

young people?
He teaches them, by His example, readily to obey, to
take delight in prayer and instruction, to love to stay
118 CATECHISM OF THE CATHOLIC EELIGIOI^

in the house of God, and to advance in wisdom and grace

as they do in age.
The Child Jesus in the Temple and at Na!!areth.
17. Why did Jesus Christ make choice of a poor and
humble Ufe?
1. That He might suffer for us from the very begin-
ning of His life; and 2. To teach us that we ought not
tc love and seek the vain goods of this world.
Application. Give thanks to God with your whole
heart for having taken the form of a servant, and become
a poor child for the love of you; especially when you
hear the Angelus-bell ring in the morning, at noon, and
at night. Eesolve also to perform all your actions in the
manner you know Jesus did His. If you do this, you
will be sure to please God, whether you be rich or poor.
(Feast of the Nativity of our Lord, or Christmas day.)

The Fourth Article.

* Suffered under Pontius Pilate, was crucified, dead, and
'
buried.

(See Short Hist, of Revealed Bel., 25, 26.)

1. What does the Fourth Article of the Creed teach

us?
It teaches us that Jesus Christ suffered for us, died on
the cross, and was laid in the grave.

2. Did Christ really die?

Yes His soul was truly separated from His body.
;

3. Why
did Christ will to be buried?
In order that His death might be the more undeniable,
and His resurrection the more glorious and credible.
4.Did Christ suffer as God or as man?
Christ suffered as man —that is, according to His hu-
man nature.
5. Was Christ compelled to suffer death?
 CATECHISM OF THE CATHOLIC RELIGION 119

No; Christ suffered death of His own free will; ^

He
was offered, because it was His own will '
(Isaias liii. 7).
'I live in the faith of the Son of God, who loved me, and
delivered Himself for me' (Gal. ii. 20; eomp. John x. 17, 18,
and xviii. 4-9).
6. Why was it the will of Christ to suffer and die?
In order to satisf}' the Divine Justice for our sins, and
thereby to redeem and save us (p. 100, q. 91-93),
By His voluntary obedience unto the death of the cross
Christ has given full, nay, superabundant satisfaction to the
Divine Majesty for the manifold offences given to Him by our
disobedience, and thus He has redeemed us from the eternal
punishment v^'hich we had deserved. Therefore St. Paul says
(Eom. V. 19): 'As by the disobedience of one man [Adam],
many were made sinners; so also by the obedience of One
[Jesus Christ], many shall be made just.' And St. Peter (1
Pet. ii. 22, 24): 'Who did no sin, who His ownself bore our
sins in His body upon the tree, that we, being dead to sins,
should live to justice; by whose stripes you were healed.' And
Isaias (liii. 4, 5): 'Surely He hath borne our infirmities, and
carried our sorrows. But He was wounded for our iniquities,
He was bruised for our sins.
7. For what sins has Christ given satisfaction?
For the sins of the whole world (1 John ii. 2)
^ ^ —
namely, for original sin and all the other sins of man-
kind.

8. Why could no one but Christ make full reparation

for our sins?
Because the offence given to the infinite Majesty of
God demanded a satisfaction of infinite value, which
Christ alone was able to give.
'No brother can redeem, nor shall man redeem: he shall not
give to God his ransom. Nor the price of the redemption of
his soul: and shall labor for ever, and shall still live unto the
end' (Ps. xlviii. 8, 9).

9. Why is the satisfaction of Christ of infinite value?

It is of infinite value because a Divine Person made it;
for the greater the dignity of the person who satisfies,
the greater also is the value and merit of the satisfaction.
120 CATECHISM OF THE CATHOLIC EELIGION

10. Was it necessary for a perfect satisfaction that

Christ should suffer such indescribable torments?
No ; for even the least suffering of a God-Man would
in itself have been satisfactory, because each of His works
is of infinite value.
Why, then, would He suffer so much?
11.
In order that we might better realize the greatness of
His love, and of the punishment which sin deserves and ;

also that we might bear our cross the more patiently,

12. From what has Christ redeemed us by his suffer-
ings and death?
He has redeemed us, 1. From sin ; and 2. From eter-
nal damnation, which we have deserved by sin.
1. ^He hath loved us, and washed us from our sins in His
own blood' (Apoc. i. 5). 2. 'God hath not appointed us unto
wrath [damnation], but unto the purchasing of salvation by
our Lord Jesus Christ, who died for us' (1 Thess. v. 9, 10).
13. What more has Christ gained for us through His
sufferings and death?
He has, 1. Eeconciled us with God; 2. Eeopened
Heaven to us ; and 3. Merited abundant graces for us, in
order to enable us to lead a holy life and to obtain eternal
happiness.
1. 'When we were enemies, we were reconciled to God by the
death of His Son' (Kom. v. 10). 2. 'Having therefore, breth-
ren, a confidence in the entering into the Holies [Heaven] by
the blood of Christ a new and living way which He hath dedi-
;

cated for us through the veil, that is to say, His flesh' (Hebr.
X. 19, 20). 3. 'God hath blessed us with all spiritual blessings
in heavenly places [things] in Christ, according to the
. . .

riches of His grace, which hath superal)Ounded in us' (Eph, i.

3, 7, 8; comp. Eom. v. 15-21).

14. Has Christ merited grace and eternal salvation for

those only whoare really saved?
No ; He has merited it for all men without exception,
as He died also for all without exception (2 Cor. v. 14,
15).
'Christ Jesus, who gave Himself a redemption for all' (1
Tim. ii. 6).
 CATECHISM OF THE CATHOLIC RELIGION 121

15. If Christ has merited eternal salvation for all men,

why, then, are not all saved?
Because not all do, on their part, what is necessary for
obtaining salvation; that is, because they do not all be-
lieve, keep the Commandments, and use the means of
grace.
'He [Christ] became Him the cause of eter-
to all that o&e^/
nal salvation' (Hebr. v. 9).— Example
of St. Paul (Col. i. 24).
*He who made you without your concurrence, will not save you
without it' (St. Augustine).

Application. Oh that you would never forget how

!

much Jesus has loved you, and what He has suffered for
you. For out of mercy, and ' for His exceeding cliarity
*
wherewith He loved us, even when we were dead in sins
(Eph. ii. 4, 5), He has redeemed us through His most
bitter Passion and death, and has placed us in the king-
dom of His grace. Let this charity of Christ urge you
to live unto Him who died for you, and rose again (2
Cor. V. 14, 15). (Devotion to the Sufferings of Christ;
the Way of the Cross, or Stations; Visiting the Holy
Sepulchre in Holy-week; Abstinence on Fridays, etc.)

The Fifth Article.

*He descended into hell, the third day He rose again from
the dead.'

(See &l\ort Hist, of Eevealed Bel, 27.)

1. What means, *
He descended into hell '?
That the soul of Jesus Christ, after His death, de-
scended into ^Limbo'— /.^., to the place where the souls
of the just who died before Christ were detained, and
were waiting for the time of their redemption.
He was pat to death indeed in the flesh, but enlivened in the
*

spirit; in which also coming He preached to those spirits that

—
were in prison' that is, announced to them their redemption
(Vl Pet. iii. 18, 19).

2. Why were the souls of the just detained in Limbo I

122 CATECHISM OF THE CATHOLIC EELIGION

Because Heaven was closed through sin, and was first

to be opened by Christ (Hebr. ix. 6-8).
3. Why
did Christ descend into Limbo?
1.To comfort and set free the souls of the just; and
2. To show forth His power and majesty even there in
the lower regions (Phil. ii. 10).
4. What means, *
the third day He rose again from
the dead'?
That on the third day after His death Christ reunited,
by His own power, His soul to His body, as He had fore-
told, and rose again from the grave. (Easter day.)
Destroy this temple, and in three days I wiJl raise it up.
*

But He spoke of the temple of His body^ (John ii. 19, 21;
comp. John x. 18).
5. How
did Christ rise again?
He cameforth glorious and immortal from the grave,
secured as it was by a heavy stone, and guarded by sol-
diers.

6. Did Christ retain in His glorified body any mark of

His sufferings?
He still retained, in His hands, feet, and side, the
marks of His wounds therefore He said to Thomas
;

*
Put in thy finger hither [into the place of the nails],
and see my hands; and bring hither thy hand, and put
it into my side ' (John xx. 27).

7. Why has He still retained these marks?

1. In testimony of His victory over hell 2. As a proof;

that He same body in which He

rose again in the very
had suffered and 3. To show them on the day of judg-
;

ment, for the consolation of the just and for the con-
fusion of the wicked.
8. Whence do we know that Christ rose from the
dead?
From
the testimony of His Apostles and His Disciples,
who often saw Him after His resurrection, touched Him,
ate, spoke, and conversed with Him ; and who everywhere
 CATECHISM OF THE CATHOLIC RELIGION 123

loudly proclaimed His resurrection, even before the chief

council who had condemned Him to death, although by
this conduct they drew upon themselves nothing but
mortal hatred and persecution.
It is true that the soldiers who guarded the grave, being
bribed with a large sum of money, spread the report that,
while they were asleep, the Disciples of Jesus came and stole
His body. But 1. If they were asleep, how could they see,
then, that His Disciples stole the body? 2. Whence did the
timid Disciples, who expected now nothing more from their de-
ceased Master, get on a sudden such undaunted courage? 3.
How did it happen that not even one of the sleeping guards
awoke at the rolling away of the heavy stone? 4. Why were
the guards not punished for the neglect of their duty? (Comp.
Acts xii. 19.)
If the evidence of the Apostles and the Disciples had not
been so certain and quite unexceptionable, they would never
have convinced the world, in opposition to the most powerful
and crafty enemies of Jesus, that He who, like a malefactor,
had been publicly executed and buried, had on the third day
risen again glorious from the dead. They have nevertheless so
firmly convinced the world of this truth that countless Christian
converts endured the most painful martyrdom in testimony of
their firm belief in it.

g. What ought the doctrine of the resurrection

effect
of Christ to produce in us?
It ought 1. To strengthen our belief in His Divinity,
and our hope of our own future resurrection ; and 2. To
incite us to rise from the death of sin to a new and holy
life.

1. 'God raised Him up from the dead, and hath given Him
glory, that your faith and hope might be in God' (1 Pet. i. 21).
2. 'We are buried together with him by baptism into death;
that as Christ is risen from the dead by the glory of the Father,
so we also may walk in newness of life' (Bom. vi. 4).

Application. He who is still deeply buried in the

—
grave of sin i.e., in evil habits or sinful desires is not
risen yet to a new life. All our thoughts, all our exer-
tions, should tend towards Heaven. ^
If you be risen
with Christ, seek the things that are above, where Christ
is sitting at the right hand of God. Mind the things that
124 CATECHISM OF THE CATHOLIC EELIGION

are above, not the things that are upon the earth ^
(Col.
iii. 1, 2).

The Sixth Article.

*He ascended into Heaven, sitteth at the right hand of God
the Father Almighty.'

(See Short Hist, of Revealed Beligion, 27.)

1. What
is meant by He ascended into Heaven *?
*

That Jesus Christ, by His own power, with soul and

body, went up into Heaven. (Feast of the Ascension of
our Lord.)
2. Did Christ ascend alone intoHeaven?
No; He took also with Him into Heaven the souls of
the just whom He had liberated from Limbo.
'Ascending on high, He led captivity captive' (Eph. iv. 8).

3. For what purpose did Christ ascend into Heaven?

1.To take possession of His glory as conqueror of
death and hell (Phil. ii. 8-11). 2. To be our Mediator
and Advocate with His Father (Hebr. ix. 24). 3. To
send the Holy Ghost to His Disciples (John xvi. 7) ; and
4. To open Heaven, and to prepare a place for us also
(John xiv. 2).

4. What means, *
Sitteth at the right hand of God ? '

It means that Christ, as man also, is exalted above all

created things, and participates in the power and glory
of the Divine Majesty.
He hath raised Him up from the dead, and set Him on His
*

right hand in the heavenly places, above all principality, and

power, and virtue, and dominion, and every name that is named,
not only in this world, but also in that which is to come. And
He hath subjected all things under His feet, and hath made
Him Head over all the Church' (Eph. i. 20-22).
5. Is Christ, then, not present in all places?
As God He is everywhere but as God-Man He
; is only
in Heaven, and in the Holy Eucharist.
 CATECHISM OF THE CATHOLIC BELIGION 125

Application. Consider frequently, especially in your

troubles and temptations, that we 'are pilgrims and
strangers on the earth/ and that our true country is
Heaven, whither Christ has gone to prepare a place for
you also. 'Be therefore not wearied, fainting in your
minds/ but look on Jesus, who endured the cross, and
*"

now sitteth on the right hand of the throne of God'

(Hebr. xi. 13, and xii. 2, 3).

The Seventh Article.

'From thence He shall come to judge the living and the dead.'

1. What does the Seventh Article of the Creed teach

us?
That Jesus Christ at the end of the world shall come
again with great power and glory to judge all men,
both the good and the wicked (Acts i. 11).
2. What do you call this judgment?
The general judgment, the last judgment, or the judg-
ment of the world.
3. When will the day of the judgment of the world
come?
'
Of that day and hour no one knoweth, no, not the
Angels of Heaven ' (Matt. xxiv. 36).
Nevertheless, Christ and His Apostles have foretold us many-
things which shall come to pass on the earth before the end of
the world (Matt, xxiv., Mark xiii,, and 2 Thess. ii.), that the
faithful may be on their guard, and not be seduced to fall
away. 'For there will rise up false Christs and false prophets,
and they shall show signs and wonders, to seduce (if it were
possible) even the elect' (Mark xiii. 22).

4.How shall we be judged?

We shall be judged according to all our thoughts,
words, works, and omissions.
*I say unto you, that every idle word that men shall speak,
they shall render an account for it in the day of judgment'
(Matt. xii. 36).
5. How will the last judgment be held?
126 CATECHISM OF THE CATHOLIC RELIGION

1. Christ will come in the clouds of Heaven, and

gather all nations together before His throne, placing the
good on His right hand, and the wicked on His left
(Matt. xxiv. and xxv.). 2. He will then make manifest
the good and the evil that every man has done, even hia
most secret thoughts, and also the graces which He has
given to each one; and finally He will pronounce judg-
ment upon all (2 Cor. v. 10).
*And I saw the dead, great and small, standing in the pres-
ence of the throne, and the books were opened; and the dead
were judged by those things which were written in the books,
according to their works' (Apoc. xx. 12). Tor there is noth-
ing covered, that shall not be revealed nor hidden, that shall
;

not be known' (Luke xii. 2, and Mark iv. 22). 'The Lord will
bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts' (1 Cor. iv. 5).

6. What will be the sentence, and the end of the last

judgment?
Christ will say to the good Come, ye blessed of my
:
*"

Father, possess you the kingdom prepared for you from

the foundation of the world.^ But to the wicked He will
say: 'Depart from me, ye cursed, into everlasting fire,
which was prepared for the devil and his angels. And
these shall go into everlasting punishment: but the just
into life everlasting^ (Matt. xxv.).

7. Is there not, besides the general, another judg-

ment?
Yes, there is also the particular judgment, in which
every man shall be judged immediately after his death.
Therefore the Holy Scripture says: 'It is easy before God in
the day of death to reward every one according to his ways'
(Ecclus. xi. 28).

8. Why will there be a general judgment besides the

particular?
For three principal reasons: 1. That God's wisdom
and justice may be acknowledged by all men; 2. That
Jesus Christ may be glorified before the whole world;
 CATECHISM OF THE CATHOLIC RELIGION 127

and 3. That the good may receive the honor due to them,
and the wicked the dishonor they have deserved.
1. 'And the heavens shall declare His justice; for God is
judge' (Ps. xlix. 6). 2, 'They shall see the Son of Man com-
ing in the clouds of Heaven, with much power and majesty'
(Matt. xxiv. 30). 3. 'Then shall those that have aflSicted them
be amazed at the suddenness of their unexpected salvation, say-
ing within themselves, repenting, and groaning for anguish of
spirit These are they whom we had some time in derision, and
:

for a parable of reproach. We fools esteemed their life mad-

ness, and their end without honor. Behold how they are num-
bered among the children of God, and their lot is among the
Saints,' etc. (Wisd. v. 1-5).

g. Whither does the soul go after the particular judg-

ment?
Either to Heaven, or to Hell, or to Purgatory.
10. How do we know that there is a Purgatory?
1. From the Holy Scripture/ and from the Tradition
of the Church.^
^ —
In the Eoly Scripture namely, the Old Testament it is —
said (-2 Mac. xii. 46) 'It is a holy and wholesome thought to
:

pray for the dead, that they may be loosed from sins. In the
'

New Testament, Christ speaks (Matt. xii. 32) of sins which

shall be forgiven in the world to tome; and (Matt. v. 26) of a
prison in the other world, from which there shall be no release
till the last farthing has been paid. And St. Paul speaks (1
Cor. iii. 12-15) of such as on the day of judgment 'shall be
saved, yet so as by fire.
^ That Tradition teaches it, follows from the constant prac-
tice of the Church to pray for the dead, as well as from the
unanimous testimony of the Holy Fathers and of the Councils.
Also in some measure from Eeason; for as no one
2.
goes to Heaven except those who are perfectly undefiled
(Apoc. xxi. 27), and no one to Hell but those who die
in mortal sin, we cannot but admit a place between
Heaven and Hell where those souls that are not quite
clean, but nevertheless died in the state of grace, suffer
until they are worthy of entering Heaven.

11. Who go to Purgatory?

1. Such souls as have departed this life, not in mortal,
128 CATECHISM OF THE CATHOLIC KELIGION

but in venial sin; and 2. Such also as have died without

any sin, but have still to suffer the punishment deserved
for their past sins.
12. Will there still be a Purgatory after the general
judgment?
No. After the general judgment there will be only
Heaven and Hell.
Application. Never imagine that you are in the dark,
or that nobody sees the evil you are doing; for nothing
escapes the eye of God, ^
And all things that are done,
God will bring into judgment for every error, whether it

be good or evil '

(Eccles. xii. 14).

The Eighth Article.

*I believe in the Holy Ghost.'
(See Short Hist, of Bevealed Beligion, 28.)
1. By whom is the fruit or grace of the Divine Redemp-
communicated to us?
tion
By the Holy Ghost.
2. Where grace communicated to us?
is this
It is communicated to us in the Catholic Church, to
which Christ has, for that very purpose, promised and
Bent the Holy Ghost.
3. Who is the Holy Ghost?
The Holy Ghost is the Third Person of the Blessed
Trinity, true God with the Father and the Son.
Thus the Holy Scripture teaches. 1. It calls the Holy Ghost
God, one with the Father and the Son: 'Why hath Satan
tempted thy heart, that thou shouklst lie to the Holy Ghost?
Thou hast not lied to men, but to God' (Acts v. 3, 4). 'The
Father, the Word, and the Holy Ghost, and these three are
one' (1 John v. 7). It attributes Divine Perfections to Him
Omnipotence, Omnipresence, Omniscience, Eternity, etc. (1 Cor.
xii. 8-11; Ps. cxxxviii. 7-10; and 1 Cor. ii. 10, 11, etc.). It
—
attributes Divine Works to Him the Creation, Eegeneration,
Sanctification, the Communication of all spiritual gifts, etc.
(Ps. ciii. 30; John iii. 5; 1 Cor. vi. 11; Eom. v. 5; Acts ii. 4.
17, etc.).
 CATECHISM OF THE CATHOLIC EELIGION 129
2. It represeiLts the Holy Ghost as a Person distinct from the
Father and from the Son: 'I will ask the Father, and He shall
give you another Paraclete, that He may abide with you for
ever, the Spirit of Truth' (John xiv. 16, 17). 'The Holy Ghost
descended in a bodily shape, as a dove, upon Him; and a voice
came from Heaven: Thou art my beloved Son' (Luke iii. 22,
and elsewhere).
Thus also the Catholic Church teaches, and has always taught.
As early as in the General Council of Constantinople (a.d, 381)
she unanimously condemned the heresy of Macedonius, who de-
nied the Divinity of the Holy Ghost, and she expressly de-
clared 'that the Holy Ghost, the Lord and Giver of life, is
adored and glorified together with the Father and the Son.'
From whom does the Holy Ghost proceed?
4.
The Holy Ghost proceeds from the Father and the
Son, as from one source.
* I will send you the Spirit of Truth, who proceedeth from the

Father'; 'He shall receive of mine' (John xv. 26, and xvi. 15).
5. Why is the Person of the Blessed Trinity in
* Third *

particular named Holy Spirit,' since the name of

the '

* Spirit and' Holy equally belongs to the First and

* ' * '

to the 'Second' Person?

The Third Person is in particular called the ' Holy
Spirit/ because to Him is especially ascribed the work
of our sanctification, and He imparts to us the spiritual
life of grace.
Hence the Third Person is also called the *
Sanctifier* and
* Giver of Life.'
6. Why is the work of our sanctification especially
ascribed to the Holy Ghost?
Because He, as the Spirit of Love, is the Giver of
all inward holiness, and the Dispenser of all super-
natural gifts and graces, whereby w^e are sanctified.
It is true, the Avork of our sanctification is common to all the
three Divine Persons; nevertheless, as a work of love it has a
special relation to the Holy Ghost —
the Spirit of Love.

7. But is it not Jesus Christ, our Redeemer, who

sanctifies us?
Jesus Christ sanctifies us, inasmuch as He has merited
and prepared for us the grace which makes us pleasing
130 CATECHISM OF THE CATHOLIC RELIGION

to God but ; the Holy Ghost is said especially to sanctify

us, inasmuch as He, through the merits of Christ, actu-
ally cleanses us from sin, and makes us just and pleasing
to God.
'You are washed, you are sanctified, you are justified in the
name of our Lord Jesus Christ, and by the Spirit of our God^
(1 Cor. vi. 11).
8. How
does the Holy Ghost sanctify us?
He by means of the supernatural grace
sanctifies us
which He ordinarily infuses into our souls through the
Sacraments.
What are in particular the gifts of the Holy Ghost?
9.
These seven: 1. Wisdom; 2. Understanding; 3.
Counsel; 4. Fortitude; 5. Knowledge; 6. Godliness or
Piety; and 7. The Fear of the Lord (Isai. xi. 2, 3).
10. When did Christ send down the Holy Ghost upon
His Church?
Christ sent down the Holy Ghost in a visible manner
upon her on Whit-Sunday, when he descended upon the
Apostles in the form of fiery tongues.
11. For what purpose was the Holy Ghost sent upon
the Church?
That he might perpetually teach her, sanctify her, and
direct her in an invisible manner and, in general, that
;

He might impart to her those abundant graces which

Christ has merited for her.
By virtue of the Holy Ghost, the Church teaches (John xiv.
26), cleanses from sin, and sanctifies (John xx. 22, etc.),
guides, and rules (Acts xx. 28, and x-v. 28).

12. Is the still sent at the present time?

Holy Ghost
He sent at the present time in an invisible man-
is still
ner, as often as He enters with His sanctifying grace
into our souls in, order to dwell there.
Know you not, that you are the temple of God, and that the
*

Spirit of God dwelleth in you?' (1 Cor. iii. 16).

13. How long does the Holy Ghost remain in the soul?
As long as the soul is free from all grievous sin.
 OATECHISM OF THE CATHOLIC RELIGION 131

14. Does sin, then, drive the Holy Ghost from the
soul?
Yes, mortal sin drives away the Hoiy Ghost, and pro-
fanes the temple of God.
'But if any man violate the temple of God, him shall God
destroy; for the temple of God is holy, which you are' (1 Cor.
iii. 17).

15. not the Holy Ghost everjrwhere?

But is
As God He
is everywhere ; but as the Author and Dis-
penser of grace, He is especially with the Catholic
Chiirch, and in the souls of the just.
Strive most earnestly, by avoiding sin,
Application.
to preserve theHoly Ghost in your heart, and to corre-
spond faithfully with His inspirations. Wisdom will '

not enter into a malicious soul, nor dwell in a body sub-

ject to sins ; for the Holy Spirit will flee from the deceit*
ful' (Wisd. i. 4, 5).

The Ninth Article.

'The Holy Catholic Church; the Communion of Saints/

§ 1. O71 the Church and the Form of her Government.

1. What did the Apostles do after they had received
the Holy Ghost on Whit-Sunday?
They went forth into the whole world preaching and
baptizing, and gathered all those who believed and were
baptized into congregations (Sho7't Hist, of Revealed
Eel, 28, 29).
2. What arose from these congregations of believers?
There arose in many places communities of Chris-
tians,^ whose rulers were the Apostles- {Short Hist, of
Revealed Eel., 30).
^ See Acts of the Ap. ii.
41, 44, and iv. 32. * The whole Book
of the Acts of the Apostles, and all their Epistles, bear witness
that they did not only preach and baptize, but also rule their
communities in every way. They made reg^ulations and laws,
threatened, judged, and punished; they excluded the unworthy
132 CATECHISM OF THE CATHOLIC EELIGION
from the community of the faithful (1 Cor. v. 5, and 1 Tim. i.
20), and received them again when they repented (2 Cor. ii. ]0.
and elsewhere).
3. What further did the Apostles do when the com-
munities of Christians increased?
They chose elders from amongst them, ordained them
Bishops, and appointed them everywhere as rulers of the
new Christian communities, with the commission that
they should likewise ordain and appoint others {Short
History of Revealed Eel., 31).
'And when they had ordained to them Priests [or Elders
i.e., Bishops and Priests] in every church, and had prayed with
fasting, they commended them to the Lord, in whom they be-
lieved' (Acts xiv. 22). Tor this cause I left thee in Crete,
that thou shouldest ordain Priests [Elders] in every city, as I
also appointed thee' (Titus i. 5),

4. Were all these several communities united with

one another?
Yes, thej were all closely united with one another:
they professed the same faith, partook of the same Sacra-
ments, and formed all together one great Christian com-
munity under one common Head, St. Peter {SJiort Hist,
of Revealed Rel., 31).
5. What did they call this great community of Chris-
tians under one common Head?
The Catholic — i.e., the universal Church, or in one
word, the Church.
6. What, then, the Church even at the present time?
is
The Church the same congregation of all the faith-
is

ful, who, being baptized, profess the same doctrine, par-

take of the same Sacraments, and are governed by their
lawful pastors under one visible Head, the Pope.
7. Was
the Church thus organized by the Apostles?
No; she was thus organized by Jesus Christ, her
Founder; the Apostles were only the instruments by
which He accomplished His will.

8. How did Jesus Christ thus organize His Church?

 CATECHISM OF THE CATHOLIC EELIGION 133

By conferring His own power upon the Apostles, and

sending them forth everywhere, 1. To preach; 2. To
baptize; and 3. To govern those who were baptized,
under the supremacy of St. Peter.
Before Christ ascended into Heaven, He said to His Apostles:
*A11 power is given to me in Heaven and in earth. Going
therefore, teach ye all nations; baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost. Teaching
them to observe all things whatsoever I have commanded you:
and behold, I am with you all days, even to the consummation
of the world' (Matt, xxviii. 18-20). And even previously to
that He said to them * As the Father hath sent me, I also send
:

you. Whose sins you shall forgive, they are forgiven them;
and whose sins you shall retain, they are retained' (John xx.
21, 23). 'Amen I say to you, whatsoever you shall bind upon
earth, shall be bound also in Heaven; and whatsoever you shall
loose upon earth, shall be loosed also in Heaven' (Matt, xviii.
18). 'He that heareth you, heareth me; and he that despiseth
you, despiseth me' (Luke x. 16, and elsewhere).

9. What do you call the threefold office which, together

with His power, Christ conferred upon the Apostles?
The Teaching, the Priestlv, and the Pastoral Office.
10. In what does this threefold office consist?
The Teaching Office consists in the full power to
preach the Divine Doctrine, to condemn heresies, and to
decide religious controversies.
The Priestly Office, in the full power to offer the Sac-
rifice of the Mass, to administer the Sacraments, to con-
secrate, and to bless.
The Pastoral Office, in the full power to rule the
Church, consequently also to make laws and inflict pun-
ishments.

11. Why were the Apostles to exercise their office only

under the supreme authority of St. Peter?
Because Christ, in order to maintain unity and union,
appointed St. Peter to be His representative upon earth,
and the visible Head of the whole Church.
12. But is not Christ Himself the Head of the Church?
134 CATECHISM OF THE CATHOLIC EELIGION

Christ is undoubtedly the Head of the Church, but the

invisible Head.
13. Why did Christ ordain that the Church should have
also a visible ' Head together with the invisible One ?
*

Because the Church is a visible community or body,

and a visible body must also have a visible Head.
Thus no kingdom can exist without a visible government, al-
though all kingdoms in the world are governed by God in an
invisible manner.

14. From what do we learn that Christ has appointed

St.Peter to be the Supreme Head of His Church?
We learn it from this, 1. That Christ built His Church
upon Peter, as upon the true foundation-stone; 2. That
He gave him in particular the keys of the Kingdom of
Heaven; and 3. That He commissioned him alone to
feed His whole flock.
1. 'Thou art Peter [a rock], and upon this rock I will build
my Church, and the gates of hell shall not prevail against it'
(Matt. xvi. 18). Because Peter was to be the foundation-
stone of the Church, Christ prayed particularly for him, that
'his faith might not fail,' and commissioned him 'to confirm
once his brethren' (Luke xxii. 32). 2. 'And I will give to thee
the keys of the Kingdom of Heaven. And whatsoever thou
shalt bind upon earth, it shall be bound also in Heaven; and
whatsoever thou shalt loose on earth, it shall be loosed also in
Heaven' (Matt. xvi. 19). 3. 'Feed my lambs, feed my sheep'
(John xxi. 15-17). Christ, it is true, made His Apostles col-
lectively the foundation of His Church, and gave them all col-
lectively the power of binding and loosing, and of governing
the Church but what He promised and gave to the Apostles in
;

common, this He first promised and gave to Peter in particular.

Thus Peter received the full and independent, the Apostles, on
the contrary, only a subordinate, power.

15. What facts are there to confirm us in our belief

that Peter was appointed by Christ to be the Supreme
Head of the Church?
These : that after Ascension into Heaven
Christ's
Peter, 1. Really exercised the office of Head of the
Church; and 2. That he likewise was always acknowl-
 CATECHISM OF THE CATHOLIC EELIGION 135

edged by the Church as the Head of the Apostles, and

the Pastor of the whole flock of Christ.
1. As often as something of importance was to be decided or
executed, Peter arose first, and acted as the head of the rest;
as, for instance, at the election of Matthias, on the Feast of
Pentecost, at the contention about receiving the heathens into
the Church, at the Council of the Apostles in Jerusalem, etc.
(Acts i. 2, 11, 15). 2. Even the Evangelists, when enumerat-
ing the Apostles, always put St. Peter the first, although he
was neither the oldest of them, nor had been called to the
Apostleship before all the others. St. Matthew expressly says:
'
The names of the twelve Apostles are these The First Simon
:

who is called Peter,' etc. (Alatt. x. 2). The Fathers at the

General Council of Ephesus (a.d. 431) considered it as 'a fact
questioned by no one, and known in all ages, that St. Peter was
the Prince and the Head of the Apostles, the Foundation stone
of the Catholic Church,' etc.

1 6. Was the supremacy of a Head of the Church to

cease after the death of St. Peter?

No; for, 1. If the Church was to continue as Christ
had established it, the Eock also on which He had built
it, and the Supremacy of a Head which He Himself had

ordained to govern it, were to continue; and 2. If a

visible Head was necessary when the Church was still
small, and there were none, or but few heresies, it was
much more necessary afterwards when the Church was
spread, and heresies and schisms were multiplied.

17. Who has been the visible Head of the Church

since the death of St. Peter?
The Bishop of Eome, commonly called the Pope, who
is the lawful Successor of St. Peter in the Episcopal See
of Rome, and who, in consequence, has always been ac-
knowledged as the visible Head of the Church, and the
Vicegerent of Christ on earth (Short Hist, of Revealed
ReU 31).
The
Councils, as well as the Fathers of all ages individually
have unanimously and most decidedly, by word and deed, ac-
knowledged in the Eoman Popes the Primacy and Supremacy
of St. Peter. The CEcumenical Council of Florence (1438) re-
ferred to 'the Decrees of the General Councils, and the Eccle-
136 CATECHISM OF THE CATHOLIC EELIGION
siastical Statutes/ when it declared 'that the Bishop of Rome
(the Pope) possessed the Primacy over the whole universe; that
he was the Successor of the Prince of the Apostles, St. Peter,
and the true Vicegerent of Jesus Christ, the Head of the whole
Church, the Father and Teacher of all Christians; and that he,
in the person of St. Peter, had received from our Lord Jesus
Christ the full power of feeding, guiding, and governing the
whole Church.' No General Council was ever held at which
the Pope, or his Legates, did not preside; and there never was
a decision of the Church universally received before it had been
confirmed by the Pope; and whosoever refused to recognize the
Pope as the Head of the Church was at all times considered by
all the faithful as an apostate.
In the course of time, the Successor of St. Peter gained also,
by Divine dispensation, possession of a secular territory of con-
siderable extent, called the Ecclesiastical States, that he might
exercise his spiritual power all the more freely, and be depend-
ent, not on any human favor or force, but on God alone.
(See Short History of Bevealed Religion, 48.)

i8. Was the threefold office, which was common to all

the Apostles, to continue at all times?
Yes ; according to the appointment of Christ, it was to
pass over from the Apostles to their Successors, and to
continue in them, without interruption, to the end of the
world.

19. How do we know this appointment of Christ?

From the words which He spoke when He conferred
the office upon them ^ : And behold, I am with you all
days, even to the consummation of the world ^ (Matt,
xxviii. 20) ; which evidently cannot be understood to
have been said to the Apostles alone, since they, of course,
were not to live to the end of the world.
20. Who are the Successors of the Apostles?
The Bishops who are rightly consecrated, and are in
communion with the Head of the Church, the Pope
i.e., the Bishops of the Catholic Church.
21. Why can no one be a Successor of the Apostles
^ho is communion with the Head of the Church?
not in
1. Because he who is separated from the Head cannot
 CATECHISM OF THE CATHOLIC RELIGION 137

even be a member of the Church;^ and 2. Because no

power has been conferred on the Apostles and their Suc-
cessors, except when united with him to whom Christ
has delegated the supreme and full power over the whole
Church.
^ Hence the general rule: 'Where Peter [i.e., the Pope] is,
there is the Church' (St. Ambrose, Doctor of the Church).
22. Is the Pope alone, by Divine appointment, to go^
em the Church?
The Bishops also are, by Divine appointment, to gov-
ern the Church, but only with, and under, their Head,
the Pope.
'Take heed to yourselves, and to the whole flock, wherein the
Holy Ghost hath placed you Bishops, to rule the Church of
God' (Acts XX. 28).
23. In what manner do the Bishops rule the Church?
They rule it in this manner 1. Each Bishop governs
:

the diocese or bishopric assigned to him by the Pope;

.and 2. They occasionally assemble from the various dio-
ceses of their province, or of their country, or even of
the whole Church, in order to make decrees and regula-
tions subject to the approbation and sanction of the
Bishop of Rome, our Holy Father the Pope.
24. Through whom do the Bishops exercise their office
in the particular Congregations (Parishes) of their dio-
ceses?
Through the Priests, or Pastors, sent to them.
25.When, then, may a Priest discharge the duties of
the Priesthood?
When he has been expressly sent, or authorized, for
that purpose, by his lawful Bishop.
The Priest receives his ordination and mission, not from the
faithful, but from God through a lawful Bishop. All and every
one who have thus been ordained and sent are ambassadors for
*

Christ, God as it were exhorting by them' (2 Cor. v. 20) and ;

to all of them is said what Jesus Christ said to His Disciples

when sending them: 'He that heareth you, heareth me; and
138 CATECHIS]\r OF THE CATHOLIC RELIGION
he that despiseth you, despiseth me; and he that despiseth me,
despiseth Him that sent me' (Luke x. 16).
26. By what means are unity and good order main-
tained in the whole Church?
By this that all those who are not Priests always con-
:

tinue, with ready obedience, subject to the Priests, the

Priests to the Bishops, and the Bishops to the Pope.
Consequently, Christ has not given to all the members of the
Church the same right and the same power, but 'hath set the
members every one of them in the body [of the Church] as it
hath pleased Him. And He gave some Apostles, and some
. . .

Prophets, and other some Evangelists, and other some Pastors

and Doctors, for the perfecting of the Saints, for the work of
the ministry. Are all Apostles? Are° all Prophets? Are
. . .

all Doctors?' (1 Cor. xii. 18, 29; Eph. iv. 11, 12). Therefore
St. Clement, the Disciple and Successor of St. Peter, compares
the Church to an army, in which the privates are subordinate to
the captains, the captains to the colonels, and these again to
the general.
Application. Always cherish in your heart a pro-
found reverence and an humble submission to the Holy
Father the Pope, and to the Bishops and Priests united
with him for they are set over you in the place of God,
;

and it is their duty to instruct you in the name of God,

to make you partake of the Divine graces, and to lead
3'ou to eternal salvation. Woe to them who despise the
Clergy and create schisms ^
They have gone in the way
!

of Cain, and have perished in the contradiction of Core.

. . These are w^andering stars, to whom the storm of
.

darkness is reserved for ever^ (Jude i. 11-13).

§ 2. On the Mar'ks of the Church.

27. Has Christ estabUshed one Church, or more than

one?
As, in the words of St. Paul, there is but ^ one Lord,
one Faith, one Baptism, one God and Father of all
(Eph. iv. 5, 6), so there is but one Church established by
Christ.
Christ said :
' Upon this rock I will build my Church '
—noi
 CATECHISM OF THE CATHOLIC RELIGION 139
Churches (Matt. xvi.
18). 'There shall be one fold and one
shepherd' (John 16). And the Apostles call the Church the
x.
body of Christ (1 Cor. xii. 27, and elsewhere). Now, Christ
has only one body; therefore He has also established only one
Church.
28. Is it easy to recognize this one Church established
by Christ?
Yes; for Christ has established a visible Church with
perceptible marks, so that it is easy to find her;^ other-
wise He could not have commanded us, under pain of
eternal damnation, to apply to the Church, and to hear
her.-
^
' Neither do men light a candle and put it under a bushel,
but upon a candlestick, that it may shine to all that are in the
house' (Matt. v. 15). ^*If thy brother shall offend against
thee, go and tell the Church and if he will not hear the Church,
;

let him be to thee as the heathen and publican' (Matt, xviii.

17).
29. How the Church of Christ visible?
is
The Church of Christ is visible, 1. In her superiors
and members; 2. In her doctrine; and 3. In the Sacri-
fice of the Mass, and in the administration of the Sacra-
ments.
If the Church were not visible in this manner, how would it
then be possible, according to the direction of Christ and the
Apostles (Hebr. xiii. 17; Mark xvi. 15, 16, and elsewhere), to
'obey the Prelates' (Bishops and Priests) of the Church, to
hear her Teachers, to participate in her Sacrifice and Sacra-
ments, or, in general, in her Divine Service?
30. By what marks may the true Church of Christ be
known?
The true Church of Christ may be known by these
four marks: 1. She is One; 2. She is Holy; 3/ She is
Catholic; and 4. She is Apostolic.
As early as a.d. 325 it was pronounced in the Nicene Creed:
'I believe in One, Holy, Catliolic, and Apostolic Church.'
31. Why must the true Church of Christ be One, Holy,
CathoUc, and Apostolic?
She must be, 1. One, because no kingdom can stand
' that is divided against
itself ' (Luke xi. 17) ; 3. Holy,
140 CATECHISM OF THE CATHOLIC EELIGION
because her Founder is holy, and her object is to lead all
men to holiness; 3. Catholic, or Universal, because she
has been established for all nations and for all times
(Matt, xxviii. 19), and is, according to the promise of
Christ and of the Prophets, to be spread over the whole
universe ; * and 4. Apostolic, because her origin and her
doctrine are Apostolic (Eph. ii, 20), and her rulers must
be lawful Successors of the Apostles (p. 136, quest. 18-
21).
32. Which Church has all these four marks?
no Church has these four marks ex-
It is evident that
—
cept the Roman Catholic namely, that Church which
acknowledges the Pope of Eome as her Head.
33. Why is the Roman Catholic Church evidently
*One'?
Because she has at all times and in all places, 1. The
same Faith; 2. The same Sacrifice and the same Sacra-
ments and 3. A common Head.
;

34. Whyis the Roman Catholic Church evidently

*Holy'?
1. Because her Founder is holy, and she teaches a
holy doctrine; 2. Because she faithfully preserves and
dispenses all the means of sanctification instituted by
Christ; and 3. Because there were in her at all times
Saints, whose holiness God has also confirmed by mira-
cles and extraordinary graces (Short Hist, of Revealed
Religion, 37, 41, 46).
Abuses and failings of individual members, cannot be im-
puted to the Church herself, because they did not arise from her
doctrine or organization, and were never approved of by her.
If a Church were no longer to be the true Church on account of
abuses and scandals met with in her, why, then, did Christ
Himself compare His Church to a field in which wheat and
cockle grow together, and to a net that contains both good and
bad fishes? (Matt. xiii.). And where, then, was the true
—
Church in the days of the Apostles? for even then there were
* See Dage 109, quest. 17; and page 113, quest. 31.
 CATECHISM OF THE CATHOLIC RELIGION 141
scandals (1 Cor. xi.), and also blameworthy Bishops, in the
Church (Apoc. ii. and iii.).

35. Why is the Roman Church evidently *

Catholic ' or
* Universal * ?
Because from the time of Christ she has continually
1.
existed with the same Teaching, the same Priestly, and
the same Pastoral Office as at the present time; 2. Be-
cause she is spread over the whole universe; and 3. Be-
cause she is constantly spreading, in accordance with the
Divine commission, ' Go ye into the whole world, and
preach the Gospel to every creature ' (Mark xvi. 15).
Therefore, the Roman Church was always called Catholic,
even by apostates and infidels, as St. Augustine testifies; and
up to this day she is called throughout the world the Catholic
Church.
36. Why is the Roman Catholic Church evidently
*ApostoUc ? '

1. Because her origin is unquestionably traced back

to the Apostles ; 2. Because her doctrine is grounded on
Apostolic Tradition;^ and 3. Because her rulers, the
Pope and the Bishops, are lawful successors of the Apos-
tles (p. 136, quest. 20).
^ an undisputed fact that Anglicans and others approach
It is
the nearer to the Catholic Church the more diligently and sin-
cerely they search in the writings of the Holy Fathers for the
Apostolic Traditions.

37. But are not non-Catholic Religious Societies also

9ne?
No ; they are not, and cannot be, one, 1. Because they
have no common Head; and 2. Because every one of
theirmembers has a right to interpret and believe the
Holy Scriptures as he likes.
Therefore 'they are children tossed to and fro, and carried
about with every wind of doctrine' (Eph. iv. 14).
And why can none of them be called holy?
38.
Because their founders were not holy; 2. Because
1.
they have rejected many articles of faith and means of
sanctification, as; for example^ the Sacrifice gf the Mass
142 CATECHISM OF THE CATHOLIC RELIGION

and most of the Sacraments, and have, on the con-

trary, established principles which are directly opposed
to sanctity (Short Hist, of Revealed Religion, 43) ;
and Because they cannot produce from among them-
3,
selves one Saint, confirmed as such by his miraculous
power.
39. Why can none of them be called Catholic?
Because they arose only in later years, and have not
ceased to split again into numerous sects, none of which
is universally spread or continually spreading in the
manner ordained by Christ {Short Hist, of Revealed
Rel, 43 and 47).
40. And why can none of them be called Apostolic?
1. Because they did not come into existence till long
after the time of the Apostles, and then by separating
themselves from the old Apostolic Church; 2. Because
doctrine ever wavering and ever changing, as theirs is,
cannot certainly be Apostolic ; and 3. Because they have
no lawful successors of the Apostles, and, therefore,
neither Teachers nor Pastors sent by Christ.
41. If, then, none but the Roman Catholic Church has
the marks of the * one Church of Christ, what f oUows from
'

tiiis?
That the Eoman Catholic Church alone is the true
Church established by Jesus Christ.
Application. Pray frequently for the peace and exal-
tation of the Catholic Church, and for the conversion of
the heretics and infidels. Blessed are all they that love
"'

thee [the Church], and that rejoice in thy peace ' (Tob.
xiii. 18).

§ 3. On the End of the Church, and on her Qualities

resulting from this End.

42. For what end did Christ establish the Church?

Christ established the Church, that by her He might
lead all men to eternal salvation.
 CATECHISM OF THE CATHOLIC RELIGION 143

43. What has the Church to do, in order to lead men

to salvation?
has, 1. To preach the doctrine of Christ to them;
She
2. To administer to them the means of grace instituted
by Christ; and 3. To guide and govern them in the way
to eternal life.

44. How has Christ enabled the Church to do all this

in a proper manner?
1. He has entrusted the Church with His doctrine,
His means of grace, and His powers, by conferring upon
her His Teaching, His Priestly, and His Pastoral Office;
and 2. He has given her the help of the Holy Ghost, in
order that she might also always keep the Divine doc-
trine pure, rightly administer the means of grace, and
exercise her powers for the salvation of mankind.

45. By whom is the Divine doctrine always preserved

pure and uncorrupted in the Church?
By the Infallible Teaching Body of the Church.
46. Who composes this Infallible Teaching Body?
The Pope, and the Bishops united with him.
They are also called the Teaching Church, or simply the
Church (Matt, xviii. 17), in contradistinction to the rest of the
faithful, who are called the Hearing Church.

47. Whythe Teaching Church called infallible?

is
Because, by the assistance of the Holy Ghost, she is
secured against erring both in matters of faith and of
morals.
Who assures us that the Church cannot err?
48.
Christ Himself, who has promised us, 1. That ' He
will be with her all davs, even to the consummation of
the world' (Matt, xxviii. 20); 2. That ^ the Spirit of
Truth shall abide with her for ever ' (John xiv. 16, 17) ;
'^
3. That ^ the gates of hell shall not prevail against her
(Matt. xvi. 18).
^ Were it possible that the Teaching Church might err, the
Hearing Church would likewise fall into error, as she is to be
instructed and guided by the former; and then the whole
144 CATECHISM OF THE CATHOLIC RELIGION
Church would, contrary to the promise of Christ, be prevailed
against by the spirit of lies, or the powers of hell.

49. What does St. Paul call the Church on account of

her InfallibiUty?
St. Paul calls the Church '
pillar and ground of the
truth' (1 Tim. iii. 15).
50. But have there not also been in the Catholic
Church some individual Teachers who have fallen into
error?
Yes but this happened only because they taught dif-
;

ferently from the whole Teaching Body ; for Infallibility

is not granted to each one individually, but to the Teach-
ers (Bishops) collectively, when united with the Pope.
If non-Catholics pretend to say that the whole Catholic
Church has, in the course of time, departed from the Divine
doctrine, and fallen into errors, 1. They manifestly contradict
the promises of our Divine Saviour; 2. They condemri all the
Holy Fathers of the Church, who taught exactly the same as
the Catholic Church teaches 3. They set themselves at variance
;

with one another, since they have always disagreed among

themselves about what properly is Divine doctrine, and what is
not; and 4. They must, if the nations had been deceived by the
Teaching Church, lay the fault on God, who continually ac-
credited the Catholic Church together with her Teachers, and
confirmed her authority by evidently protecting her at all times,
by spreading her over the whole world, by illustrating her by
innumerable miracles, and blessing her labors with the most
glorious success (Short Hist, of Revealed Eel., Conclud. Re-
marks, 6, 7, 8) whereas, on the other hand, the sectarians
;

never could corroborate their pretended mission by any miracle,

but, on the contrary, fell into many manifest contradictions
and pernicious errors, by which the world was only more and
more corrupted {Short Hist, of Bevealed Bel., 42, 47).
51. If, then, differences arise in matters of faith, what
are we to do?
We must adhere to the decisions of the Church.
'And He gave some Apostles, and other some Pastors . . .

and Doctors, that henceforth we be no more children

. . .

tossed to and fro, and carried about with every wind of doc-
trine by the wickedness of men, by cunning craftiness, by
which they lie in wait to deceive' (Eph. iv. 11, 14)-
 CATECHISM OF THE CATHOLIC EELIGION 145

52. By whom are the decisions of the Church given?

Either by the Supreme Head of the Church, the Pope,
or by a Council confirmed by the Pope {Short Hist, of
Revealed Religion, 36).
53. Are all Christians bound to submit to the deci-
sions of the Pope?
Yes, as often as he decides as Head and Teacher of
the whole Church in matters of faith and morals, the
Pope is as infallible as the Church herself.

54. Is the Pope infallible?

Yes the General Council of the Vatican, in 1870, de-
;

fined that the Pope is infallible when he teaches the

Church ex cathedra.
55. Is not this a new doctrine?
'No; the Church then defined —
that is, solemnly de-
clared in precise words —
a doctrine which had always
been held and acted on.
In doing this the Church acted just as she had done in the
first General Council of Nicea (a.d. 325), when she similarly de-
fined the doctrine of the Divinity of Christ, which had been held
and acted on before that date; and as she has acted at other
times, in regard to other doctrines, whenever she saw that it
was necessary to define them.

56. What ismeaning of the InfallibiUty of thf»

the
Pope? Does it mean
that he cannot do wrong?
By no means. The Pope is a child of Adam, and, like
other men, can have faults and can commit sin. In-
fallibility refers not to his life and conduct, but to his
official teaching of doctrine, and means that in such
teaching he cannot fall into error.
57. Are the words of the Pope, therefore, always in-
fallible?
No; the words of the Pope are always to be received
with the respect due to his high authority. But they
are infallible only when he teaches ex cathedra as Pope.
58. When does the Pope speak ex cathedra ?
* '

The Pope speaks ex cathedra when, in the exercise of

146 CATECHISM OF THE CATHOLIC EELIGION

his office asHead of the Church, and Chief Pastor and

Teacher of all the faithful, he declare's what is to be held
by the Universal Church as the true doctrine on any mat-
ter of faith or morals.

59. Why cannot the Pope teach error when he speaks

*ex cathedra ? '

Because God will not allow him to do so. Infallibility

does not depend on the virtue or on the learning of the
Pope, but on the special assistance of the Holy Ghost,
given him according to the promise of Christ, who said
to St. Peter ' I have prayed for thee, that thy faith fail
:

not. And thou, being once converted, confirm thy breth-

ren' (Lukexxii. 32).
60. Is the Infallibility of the Pope the same as the
InfaUibility of the Church?
Yes, precisely. The Pope
is the Supreme Pastor and
Teacher, whose voice all the faithful, clergy and laity,
'
lambs and sheep,' are commanded by Christ to hear and
to follow. If he could teach error ex cathedra, the
Church would then follow him into error, and would
thereby fail ; and so the promises of Christ would be fal-
sified, which is impossible.
61. How
do we know that this doctrine was always
held and acted on in the Catholic Church?
Because from the beginning whoever obstinately re-
fused to accept and believe a doctrine of Catholic Faith,
when so declared ex cathedra by the Pope, was always cut
off from the communion of the Church, and condemned
as a heretic.
' I will give to thee the keys of the kingdom of heaven, and
whatsoever thou shalt bind upon earth, it shall be bound also in
Heaven; and whatsoever thou shalt loose on earth, it shall be
loosed also in Heaven' (Matt. xvi. 19). 'I have prayed for
thee, that thy faith fail not, and thou, being once converted,
confirm thy brethren' (Luke xxii. 32). 'Feed my lambs, feed
my sheep' (John xxi. 15-17). The authority of the Pope to
decide doctrinal controversies conclusively, and to define the
true faith- for the whole Church, was ever acknowledged and
 CATECHISM OF THE CATHOLIC RELIGION 147
acted on. Those who broached heresies in any part of the
world, and were condemned by their own local Bishops, often
appealed to the supreme decision of the Bishop of Rome. On
the other hand. Catholic Bishops and Patriarchs, like St. Atha-
nasius, St. John Chrysostom, and others, who were often perse-
cuted and unjustly condemned by synods, appealed to the Pope,
who reversed and annulled the unjust decrees, and decided in
favor of the condemned ones, as holding the true doctrine.
Nestorius, Eutyc"hes, and other heresiarchs were condemned by
the Popes, and the decisions of the Roman Pontiffs were re-
ceived as conclusive, and w^ere honored as 'the voice of Peter
speaking through his successor, which it would be heresy to de-
'

part from. St. Augustine held that a controversy was closed

definitively when the Pope had decided it. Eoma locuta est!
In defining the infallibility of the Roman Pontiff, the Vatican
Council did not introduce a new doctrine, but simply defined
the ordinary and normal mode in which Christ has willed and
provided that his Church shall in fact be kept infallibly in the
path of Divine truth and saved from the assaults of hell, ever
striving to lead her into error.

62. How does the Church decide when differences

arise in matters of faith?
She decides according to the tenor of Holy Scripture
and tradition.
63. Does the Church, then, teach nothing new, when,
in such differences, she decides what is to be beUeved?
Xo; she only explains the Word of God entrusted to
her in Holy Scripture and tradition, and condemns the
opposite errors and innovations.
The doctrine of the Catholic Church is no other than the
doctrine of Christ and the Apostles, which she has been en-
trusted with, in order that she may faithfully preserve and
preach it. The Church, therefore, perpetually adheres to the
old doctrine, inherited from the Fathers, and cries out with the
Apostle to all: 'Keep that which is committed to thy trust,
avoiding the profane novelties of words, and oppositions of
knowledge falsely so called' (1 Tim. vi. 20, and 2 Tim. i. 14).
*
But evil men and seducers shall grow worse and worse erring, :

and driving into error. But continue thou in those things

which thou hast learned, and which have been committed to
thee' (2 Tim. iii. 13, 14). *If any one preach to you a Gospel
besides that which you have received, let him be anathema'
(Gal. i. 9). 'What has been believed in all places, at all times,
148 CATECHISM OF THE CATHOLIC KELIGION
and by all people, that is really and truly Catholic* (Vincent of
Lerins; d. 450).

§ 4. O/i Salvation in the true Church of Christ alone.

64. If the Catholic Church is to lead all men to eternal

salvation, and has, for that purpose, received from Christ
her doctrine, her means of grace, and her powers,* what,
for his part, is everyone obUged to do?
Every one is obliged, under pain of eternal damnation,
to become a member of the Catholic Church, to believe
her doctrine, to use her means of grace, and to submit
to her authority.

65. Who teaches us this obligation?

Jesus Christ Himself, in these words (Matt, xviii.
17) :If he will not hear the Church, let him be to thee
"^

as the heathen and publican ' ; and (Mark xvi. 16) ^ He :

that believeth not [the Apostles and their lawful Suc-

cessors] t shall be condemned.'
Hence the Catholic Church is justly called the only saving
Church. To despise her is the same as to despise Christ;
namely, His doctrine, his means of grace, and His powers; to
separate from her is the same as to separate from Christ, and
to forfeit eternal salvation. Therefore, St. Augustine, and the
other Bishops of Africa, at the Council of Zirta, a.d. 412,
pronounced this decision: 'Whosoever is separated from the
Catholic Church, however commendable in his own opinion his
life may be, he shall for this very reason, that he is at the
same time separated from the Unity of Christ, not see life, but
the wrath of God abideth on him' (John iii. 36).

66. Who is a member

of the Catholic Church?
Every one who baptized, and has neither voluntarily
is
separated himself, nor has been excluded, from her.

67. Who have voluntarily separated themselves from

the Church?
1. All those who by their own fault are Heretics, i.e.,
who profess a doctrine that has been condemned by the
* Compare page 142, quest. 42-44.
t Compare page 136, quest. 18 and 19.
 CATECHISM OF THE CATHOLIC RELIGION 149

—
Church ; or who are Infidels that is, who no longer havQ
nor profess any Christian faith at all and 2. All those
;

who by their own

fault are Schismatics that is, who—
have renounced, not the doctrine of the Church, but thei^
obedience to her, or to her Supreme Head, the Pope,
68.Who are excluded from the Catholic Church?
—
Excommunicates that is, those who, as degenerate
members, have been expelled from the communion of the
Church.
69. Are not those also who are heretics without their
own fault separatedfrom the CathoUc Church?
Such as are heretics without their own fault, but sin-
cerely search after the truth, and in the meantime do the
will of God to the best of their knowledge, although they
are separated from the body, remain, however, united to
the soul of the Church, and partake of her graces.
Even those who are heretics without their own fault are de-
prived, though not of all, at least of many, graces and bless-
ings of our holy religion; as, for instance, the Holy Sacrifice
of the Mass, the true Lord's Supper, Sacramental Absolution,
the Holy Sacraments administered to the dying, etc. There-
fore, we should fervently pray for heretics, and by sincere
charity, and an edifying life, contribute towards their con:
version.

70. Who is a heretic by his own fault?

A heretic by his own fault He who knows the
is, 1.
Catholic Church, and is convinced of her truth, but does
not join her ; and 2. He who could know her, if he would
candidly search, but, through indifference and other cul-
pable motives, neglects to do so.

71. Does it become us to judge whether this one or

that is outside the Church by his own fault or not?
No; for such judgment belongs to God, who alone is
*the searcher of hearts and reins' (Ps. vii. 10), and
'judges the secrets of men' (Rom. ii. 16).
On this subject consult 'The Sincere Christian Instructed^
(Appendix). By the Right Rev. George Hav.
150 CATECHISM OF THE CATHOLIC EELIGION
'Judge not before the time, until the Lord come, who both
willbring to light the hidden things o'f darkness, and will
make manifest the counsels of the hearts' (1 Cor. iv. 5).

72. To
obtain eternal salvation is it sufficient to be a
member of the Catholic Church?
No; for there are also rotten and dead members (Apoc.
iii. 1), who by their sins bring upon themselves eternal

damnation.
73. What, then, do we profeisS to believe by these words
of the Creed, * I believe in the Holy CathoUc Church '?
We profess to believe that Jesus Christ has established
a visible Church, endless in her duration, and infallible
in her doctrine, which we must believe and obey without
reserve, if we would obtain eternal salvation; and that
this is no other than the Roman CatJiolic Church.
Application. It is right for us to call the Catholic
Church our mother; for 1. She has regenerated us in a
spiritual manner in baptism, and has made us children
of God; 2. She feeds us with the Word of God, and with
the Bread of Angels; 3. She brings us up in the fear
of the Lord; and 4. She kindly prays for us, comforts
us, and assists us, as long as we live here below, and even
after we have departed this life. Honor and love, there-
fore, the Church as your mother; listen diligently to
her instructions, and humbly submit to all her laws and
directions
; for
'
he shall not have God for his Father who
will nothave the Church for his Mother' (St. Cyprian,
Bishop and Martyr; d. 258).

§ 5. The Communion of Saints.

74. Are only the faithful on earth united together as

one Church?
No; with the faithful on earth are also spiritually
united the saints in Heaven and the souls in Purgatory.
The faithful on earth who are members of the Catholic
Church constitute the Church Militant; the souls in Purgatory,
the Church Suffering; and the Saints in Heaven, the Church
 CATECHISM OF THE CATHOLIC EELIGION 151
Triumphant; yet these three Churches are, strictly speaking,
but one in dift'erent states.

75. In what does this spiritual union consist?

This spiritual union consists in this that all are mem-
:

bers of one body, whose head is Christ Jesus, and that

therefore the diiferenr members participate in one an-
other's spiritual goods.
*As in one body we have many members, so we, being many,
are one body in Christ, and every one members one of another'
(Rom. xii. 4, 5). ^He [Christ] is the Head of the body, the
Church' (Col. i. 18).
76. What is this spiritual union caUed?
The Communion of Saints.
77. Why
are all the members of this Communion
styled Saints'?
*

Because all are called to he Saints (1 Thess. iv. 3),

and have been sanctified by baptism ; and many of them
have already arrived at sanctity.
78. What benefit do we reap from the communion
with the Saints in Heaven?
AYe partake of the merits vrhich they acquired while
here below, and are assisted by their intercession with
God in our behalf.
79.But does not death dissolve all union between the
livingand the dead?
Xo no more than it dissolves their union with Christ,
;

their Head.
80. What benefit do the souls in Purgatory receive
from our communion with them?
We come to the assistance of these our suffering
brethren, in order that their pains may be mitigated and
shortened.
81. By what means can we assist the poor souls in
Purgatory?
By prayers, alms-deeds, and other good works, espe-
cially by "the Holy Sacrifice of the Mass and the appli-
cation of Indulgences.
152 CATECHISM OF THE CATHOLIC EELIGION

'Judas [Machabeus] sent twelve thousand drachms of silver

to Jerusalem for sacrifice to be offered for the sins of the dead.
It is, therefore, a holy and wholesome thought to pray for the
dead, that they may be loosed from sins' (2 Mach. xii. 43, 46).
That the Church has at all times prayed for the dead, and that
the Apostles themselves ordained to remember them at the Holy
Sacrifice of the Mass, is testified by the most ancient Fathers
of the Church. (All Souls' Day.)
82. What profit do we
derive from the mutual com-
munion with the on earth?
faithful
We participate in all the Masses, prayers, and good
works of the Catholic Church, and, in general, in all
her spiritual goods.
'God hath tempered the body together . that the mem-
. .

bers might be mutually careful one for another. Now, you

. . .

are the body of Christ, and members of member' (1 Cor. xii.

24-27).

83. Do sinners, as long as they are not cut off from

the Church, also share in this communion?
Sinners as dead members forfeit, indeed, most of the
spiritual goods; nevertheless, in virtue of their union
with the Church, they still receive various blessings and
graces, which help to their conversion.
Application. Every day pray for your fellow-Chris-
tians who are either combating on earth or suffering in
Purgatory, and recommend yourself every morning and
night to the protection of the Saints in Heaven. Above
all, strive to lead a holy life; for ' we are fellow-citizens
with the Saints, and the domestics of God' (Eph. ii.

19).

The Tenth Article.

'The Forgiveness of Sins.'

I. What does the Tenth Article of the Creed teach us?

That in the Catholic Church we can receive, through
the merits of Jesus Christ, forgiveness of sins and of
the punishment due to them.
 CATECHISM OF THE CATHOLIC EELIGION" 153
'Blessed be the of our Lord Jesus Christ, in
God and Father
whom we have redemption through His blood, the remission of
sins, according to the riches of His grace' (Eph. i. 3, 7).

2. What sins can be forgiven in the Catholic Church?

All sins without exception.
3. What must the sinner do in order to obtain forgive-
ness of his sins?
1. He must truly repent; for Christ says, ^Unless
you shall all perish' (Luke xiii.
do penance, you shall
3) ; and 2. He must worthily receive the Sacraments
instituted by Christ for the remission of sins.
4. Which Sacraments were instituted by Christ for the
remission of sins?
The Sacraments of Baptism and Penance.
5. Who has power to forgive sins in the Sacrament of
Penance?
The Bishops of the Catholic Church and the Priests
commissioned by them; for it was to them only that
Christ said, ' Whose sins you shall forgive, they are for-
given tjiem' (John xx. 23).
Application. Give hearty thanks to God for having
promised you forgiveness of your sins, and go willingly
and frequently to confession; but first prepare yourself
well for it, that it may be said to you also, ' Be of good
heart, son, thy sins are forgiven thee' (Matt. ix. 2).

The Eleventh Article.

'The Resurrection of the Body.'

1. What happens to man at his death?

The soul separates from the body, and appears before
the judgment-seat of God ; but the body returns into the
earth (Eccles. xii. 7).
2. Why must all men die?
Because all have sinned in Adam.
'By one man sin entered into this wDrld, and by sin death'
(Eom. V. 12).
154 CATECHISM OF THE CATHOLIC EELIGIOIS

3. Why has God hidden from us the time of our death?

1. That we may so much the more honor and fear
Him as the Supreme Lord of life and death; 2. That
we may keep ourselves every moment prepared for
death ;^ and 3. That the dread with which we are
seized when we think of death as at hand may be mod-
erated.
^ * Be you then also ready for; at what hour you think not,
the Son of Man will come' (Luke xii. 40). Parable of the Ten
Virgins (Matt. sxv.).
4. How are we to keep ourselves prepared for death?
We should carefully avoid sin, and lead a godly life.
5. How long will the body remain in the earth?
The body will remain in the earth till the day of judg-
ment, when God will raise it again to life, and reunite
it for ever to the soul, from which death had separ-
ated it.
'The hour cometh, wherein all that are in the graves shall
hear the voice of the Son of God. And they that have done
good things shall come forth unto the resurrection of life; but
they that have done evil unto the resurrection of judgment'
i.e., to hear the sentence of condemnation (John v. 28, 29),

6. What do we call this raising of the bodies to Ufe?

The resurrection of the flesh or body.
7. But how can the bodies, when reduced to dust, rise
again?
By the Omnipotence of God, our bodies, reduced to
dust, can as easily be raised again to life as they were
once made out of nothing.
Parable of the grain of wheat (1 Cor. xv. 35, etc.).

8. Why shall our bodies rise again?

1. That, as the body was a partner with the soul in
the performance, of good or evil works, so it may also be
a partaker of the reward or punishment (2 Cor. v. 10)
and 2. That the victory of Christ over death may be per-
fect.
'When this mortal hath put on immortality, then shall come
 CATECHISM OF THE CATHOLIC RELIGION 155
to pass the saying that is written, ''Death is swallowed up in
victory; O death, where is thy victory?" ' (1 Cor. xv. 54, 55).

9. Shall all men rise from the dead?

Yes, all men, the good as well as the wicked ( Jolm v.

28, 29).
10. Will the bodies, when raised to life, be all alike?
Xo; the bodies of tlie bad sliall be hideous and miser-
able, but those of the good shall be glorious, and like to
the glorified Body of Christ.
'We shall all indeed rise again, but we shall not all be
changed' i.e., glorified (1 Cor. xv. 51). 'Our Lord Jesus
Christ will reform the body of our lowness, that it may be
made like to the body of His glory' (Phil. iii. 21). Hence the
honor we pay to the bodies of the deceased (Funerals; blessed
Burying-grounds)
According to 1 Cor. xv. 42-44, we distinguish four qualities
of the glorified bodies r 1. 'It [the body] is sown [i.e., buried]
in corruption, it shall rise in incorruption,' incorruptihie and
—
impassible i.e., incapable of corruption, and of any suffering.
2. 'It is sown in dishonor, it shall rise in glory,' 'bright
—
i.e.,

shining with glory, without spot or blemish. 3. 'It is sown

in weakness, it shall rise in power,' agile — i.e., capable of
transporting itself with the soul in an instant from one place
to another. 4. It is sown a natural body, it shall rise a spir-
itual body,' subtile —i.e., spiritualized, or capable of penetrat-

ing any corporeal substance, like our Saviour 's Body after His
Resurrection.

11. Is cremation, or the burning of the bodies of the

dead, lawful?
No cremation is forbidden by the Church under se-
:

vere penalties.
12. What impression should our belief in the resurrec-
tion of thebody make upon us?
It should incite us, 1. To honor our body, and never
to abuse it by sinning; 2. Patiently to suffer all bodily
pains, and even death; and 3. To console ourselves at
the death of our friends.
1. 'Glorify and bear God in your body' (1 Cor. vi. 20). 2.
Examples: Job xix. 25-27. 'In the last day I shall rise out of
the earth, and I shall be clothed again with my skin, and in
156 CATECHISM OF THE CATHOLIC RELIGION

my flesh I shall see mj God. This my hope is laid up in my

bosom.' The Machabean Brothers, 2 Mach. vii. 9-14. 3. *We
will not have you ignorant, brethren, ©oncerning them that are
-asleep, that you may not be sorrowful, even as others ^ho have
no hope,' etc. ^(1 Thess. iv. 12-17).
Application. Never abuse your eyes, tongue, ears,
hands, nor your other senses or members by doing evil,
but 'yield them to serve justice, unto sanctification
(Eom. vi. 19) ; that you may one day rise to everlasting
glory, and not to everlasting damnation.

The Twelfth Article.

'And life everlasting. Amen.'
I. What does the Twelfth Article of the Creed teach
US?
1. That after this life there is another, which will
last for ever; and 2. That the just shall enjoy eternal
happiness in it.
'The just shall go into life everlasting' —that is, into eternal
glory (Matt. xxv. 46).
2. In what does the eternal happiness of the just
consist?
1. They see God as He is, and are united with Him
in the most intense love ; and 2. With this sight and love
of God is combined the possession of all good things,
eternal joy and glory in the company of all the Angels
-and Saints.
1. 'We see now through a glass in a dark manner; but then
face to face' (1 Cor. xiii. 12; comp. 1 John iii. 2). 2. 'God
shall wipe away all tears from their eyes and death shall be no
;

more, nor mourning, nor crying, nor sorrow' (Apoe. xxi. 4).
* They shall
be inelDriated with the plenty of Thy house [O
Ood!], and Thou shalt make them drink of the torrent of thy
pleasure' (Ps. xxxv. 9). 'They shall receive a kingdom of
iglory, and a crown of beauty at the hand of the Lord' (Wisd.
T. 17).

3. Can we conceive this eternal happiness?

JSTo; the happiness in Heaven is so great that it ex-
'^$eds all that can be said or imagined.
 CATECHISM OF THE CATHOLIC RELIGION 157

For 'eye hath not seen, nor ear heard, neither hath it en-
tered into the heart of man, what things God hath prepared
for them that love Him' (1 Cor. ii. 9).

4. Shall allbe equally happy?

No ; every one shall receive his own reward ac-
for '

cording to his own labor ^ i.e., according to his de-

serts (1 Cor. iii. 8).
'He who soweth sparingly, shall also reap sparingly; and he
who soweth in blessings, shall also reap blessings' (2 Cor. ix. 6;
comp. 1 Cor. XV. 41, 42).
5. What will be the life of the wicked through all
eternity?
A life without any grace or joy, a life full of pains
in hell.
Such a Holy Scripture the second (eter-
life is called in the
nal) death. 'The fearful, and unbelieving, and the abominable,
and murderers, and whoremongers, and sorcerers, and idolaters,
and all liars, they shall have their portion in the pool burning
with fire and brimstone, which is the second death' (Apo'' xxi.
8).
6. What
is hell in the words of Christ?
* Aplace of torments^ (Luke xvi. 28) ; 'an everlast-
ing punishment^ (Matt. xxv. 46); an 'unquenchable
£re' (Mark ix. 44) ; 'the exterior darkness, where there
shall be weeping and gnashing of teeth ' (Matt. viii. 12).
7. Who shall be condemned to the torments of hell?
Every one who dies an enemy of God that is, who —
dies in mortal sin.
*He that committeth sin is of the devil' (1 John iii. 8) there- ;

fore, he also deserves to be punished like the devil. (Comp.

Matt. xxix. 41.)
8. What sort of pains shall the souls of the damned
suffer?
1. Internal torture and despair at the thought of all
the evil they have done, and of the many graces they
have abused (Wisd. v. 1-15; Matt. viii. ^12); 2. Un-
speakable sadness and misery, because they have, by
their own fault, forfeited eternal happiness in Heaven
(Luke xiii. 25-28) ; 3. Perpetual horror 01 the dismal
158 CATECHISM OF THE CATHOLIC RELIGION

company of the devils and of all the damned (Matt.

XXV. 41) ; and 4. The most intolerable torments and
pangs, without any hope of relief or end; for their fire
shall not be extinguished, and their worm shall not die
(Mark ix. 45; Apoc. xx. 9, 10).
'And the rich man also died, and he was buried in hell. And
lifting his eyes when he was in torments, he saw Abraham
up
afar off, and Lazarus in his bosom; and he cried, and said:
Father Abraham, have mercy on me, and send Lazarus, that
he may dip the tip of his finger in water, to cool my tongue;
tor I am tormented in this flame/ etc. (Luke xvi. 22-24).

9. Whence do we know that the pains of the damned

are eternal?
1. From
the clear testimony of Christ and the Apos-
tles^ and 2. From the express doctrine of the infallible
;

Church, which has solemnly condemned the erroneous

opinion of those heretics who taught that the pains of
the devils and of the damned would in time have an
end.
^
' Depart from me, ye cursed, iifto everlasting fire : and
. . .

they shall go into everlasting punishment' (Matt. xxv. 41 and

46). 'It is better for thee to enter lame into life everlasting,
than, having two feet, to be cast into the hell of unquenchable
fire, where their worm dieth not, and the fire is not extin-
guished' (Mark ix. 44, 45). 'And the smoke of their torments
shall ascend up for ever and ever' (Apoc. xiv. 11, and else-
where) .

10. Why are the pains of the condemned souls eternal?

1. Because the offence against the infinite Majesty of
God demands of His justice a punishment without end
2. Because all who die in sin remain eternally obdurate
in sin;^ 3. Because God, in virtue of His holiness, hates
evil no less than He loves what is good, and therefore
punishes vice eternally, as He eternally rewards virtue;
and 4. Because only the everlasting pains of hell are a
sufficient means to deter man, even in secret, from evil.-
^
Sin remains as a propensity to sin, though it can no more
be committed in deed (Innocent III.). ^ God showed also mercy
 CATECHISM OF THE CATHOLIC RELIGION 159
to us when He created hell, whereby He will prevent us from
being wicked (St. John Chrysost.).
11. Will the pains of all the damned be equal?
No; for each one shall have to suffer in proportion to
his sins, and to the ill use he has made of the graces be-
stowed upon him.
'As much as she' (the city of Babylon) 'hath glorified her-
pelf, lived in delicacies, so much torment and sorrow give
and
/e to her' (Apoc. xviii. 7). 'Unto whomsoever much is given,
of him much shall be required' (Luke xii. 48).

12. Will all those who are condemned to eternal hell-

lirebe condemned by their own fault?
Yes; for all men may be eternally happy, provided
they will avail themselves of the abundant graces which
God gives them.
'God will have all men to be saved, for there is one me-
diator of God and men, the Man Christ Jesus, who gave Him-
self a redemption for all' (1 Tim. ii. 4-6). 'Before man is
life and death that which he shall choose shall be given him
;

(Ecclus. XV. 18).

13. What do you understand by the Four Last *

Things of man?
'

I understand by the four last things Death, Judg-

ment, Hell, and Heaven.
14. Of what use is the frequent remembrance of the
four last things to us?
It is, as the Holy Ghost testifies, an effectual means
to avoid sin, and consequently to escape eternal damna-
tion.
'In all thy works remember thy last end, and thou shalt
never sin' (Ecclus. vii. 49).
15. With what word do we conclude the Apostles*
Creed?
With the word 'Amen/ which means 'So it is,' or
'
So be it.'
16. Why do we conclude the Apostles' Creed with this
word?
In order to declare that we firmly believe all that is
160 CATECHISM OF THE CATHOLIC EELIGION

contained in the twelve Articles of the Creed, and that

we are determined to live according 'to this belief, and
to die in it.

Application. Often consider, especially at the hour

of temptation, this serious truth :
^
Once lost, lost for
ever^; or this one: ^Momentary joy brings on eternal
pain, but short pain eternal joy'; and these words of
Jesus Christ : ' The kingdom of Heaven suffereth vio-
lence^, and the violent bear it away^ (Matt. xi. 12).
 PART II.

ON THE COMMANDMENTS.
CHAPTER I.

The Commandments in General and the Chiep

Commandment of Charity.

1. To obtain eternal salvation is it suflScient that wa

believe all that God has
revealed?
No ; we must also keep His commandments ^ If thou :

wilt enter into life, keep the commandments' (Matt.

xix. 17).
'Not every one that saith to me, Lord, Lord, shall enter into
the kingdom of Heaven; but he that doth the will of my
Father who is in Heaven, he shall enter into the kingdom of
Heaven' (Matt. vii. 21).
2. But are we able to keep the Commandments of God ?
Yes, with the assistance of God's grace, which He re-
fuses to no one who asks for it.
'His commandments are not heavy' (1 John v. 3). 'My
yoke is sweet, and my burden light' (Matt. xi. 30).

3- How do we know that we are able to keep the Com-

mandments?
We know it, 1. Because God inflicts eternal punish-
ment upon those who break them and 2. Because there
;

have been at all times Saints who faithfully observed

them.
1. 'And that servant who knew the will of his lord, and did
not according to his will, be beaten with many stripes'
shall
(Luke xii. 47). 2. It is written of Zachary and Elizabeth: 'And
they were both just before God, walking in all the command-
ments and justifications of the Lord without blame' (Luke
1.6).
161
162 CATECHISM OF THE CATHOLIC EELIGION

4. Is there one chief Commandment that includes all

the others?
Yes; the Commandment of Charity i.e., the Com- —
mandment of the love of God and of our neighbor.

5. How is this Commandment of Charity expressed?

It is expressed in these terms :
'^
Thou shalt love the
Lord thy God with thy whole hearty and with thy whole
soul, and with thy whole mind, and with thy whole
strength. This is the greatest and the first Command-
ment. And the second is like to this Thou shalt love :

thy neighbor as thyself^ (Mark xii. 30^ 31; Matt. xxii.

37-40).

§ 1. On the Love of God.

6. What is the love of God?
It is a virtue infusedby God into our soul, by which
we give ourselves up with all our heart to Him, the Sov-
ereign Good, in order to please Him by fulfilling His
will, and to be united with Him.

7. What qualities must our love of God have?

It must be, 1. Supernatural ; 2. Sovereign; and 3.
Active.

8. When is our love * supernatural ? '

Our love is supernatural when, with the help of God's

grace, we love Him as we know Him, not only by our
reason, but by our faith.
'Now the end of the commandment is charity, from a pure
heart, and a good conscience, and an unfeigned faith. From
which things some going astray, are turned aside unto vain
babbling' (1 Tim. i. 5, 6). 'My just man liveth by faith; but
if he withdraw himself, he shall not please my soul' (Heb. x.
38). By faith we know God, not only as the Creator of the
world, and the Giver of all natural goods, which we can like-
wise perceive by our reason; but also as the Author and Giver
of the supernatural graces and benefits as the most merciful;

Father, who has most graciously adopted us, and has given His
own Son, in order to save us, to sanctify us, and make us on©
day eternally happy in the kingdom of His glory.
 CATECHISM OF THE CATHOLIC EELIGION 163

9. When is our love of God * sovereign ' ?

Our God is sovereign when we love Him more
love of
than other things, so that we are willing to lose all
all
rather than separate ourselves from Him by sin.
*I am sure that neither death, nor life, nor things present,
nor things to come, nor any other creature, shall be able
. . .

to separate us from the love of God' (Rom. viii. 38, 39). This
degree of love, by which we are ready to lose all, rather than
commit a grievous sin, is absolutely necessary to salvation; but
this is not the highest degree. For a higher degree is this,
when we are not only determined not to commit any grievous
sin, but not even the least sin; and there is a higher degree
still, when we are resolved always to do what is most perfect,
or most pleasing to God.

10. When is our love 'active'?

Our love is active when we do what is acceptable to
God; that is, when we keep His Commandments.
*He that hath my Commandments, and keepeth them, he it is
that loveth me' (John xiv. 21). 'This is the charity of God,
that we keep His Commandments' (1 John v. 3).

11. Why must we love God?

"We must love God, 1. Because He is the sovereign and^
most perfect Good; 2. Because He has loved us iirst,
and has bestowed innumerable blessings upon us in soul
and body ; and 3. Because He commands us to love Him,
and promises us eternal salvation as a reward for it.

12. When is our love of God *

perfect'?
Our love is perfect when we God on account of
love
His Infinite goodness ; that is, when we love Him above
all things, because He is both infinitely good in Him-
self, and infinitely good to us.

'Let us therefore love God, because Godfirst hath loved us'

(1 John 19). Of this perfect love it is said: *He that abid-
iv.
eth in charity, abideth in God, and God in him ' ; and, Every '

one that loveth is born of God' (1 John iv. 16, 7). Example: —
Mary Magdalen ' Many sins are forgiven her, because she hath
:

loved much' (Luke vii. 47).

164 CATECHISM OF THE CATHOLIC EELIGION

13. When our love * imperfect ?

is *

Our imperfect when we love God chiefly be-

love is
cause we expect good things from Him.
Example: The Prodigal Son: 'How many hired servants in
my father's house abound with bread, and I here perish with
hunger! I will arise, and will go to my father' (Luke xv. 17,
18).

14. By what means is the love of God increased and

perfected in us?
1. By frequently and worthily receiving the Holy
Sacraments; 2. By meditating on the goodness and
mercy of God, especially on the bitter Passion and Death
of Jesus Christ; 3. By self-denial, and patience in af-
flictions ; By performing good works.
and 4.

15. How is the love of God lessened and banished?

By mortal sin the love of God is banished from our
hearts, and by venial sin its fervor is lessened.
Application. Exercise yourself assiduously in the
love of God by these means Often think of Him, and :

often pray to Him; delight in hearing and speaking of

Him, do and suffer everything for His sake, and fear
nothing so much as to offend Him.

§ 2. On the Love of our Neighbor.

16. Whom must we particularly love after God?
Our neighbor; i.e., all men without exception.
17. Is it not enough if we love God?
No for, ' If any
: man say, I love God, and hateth his
brother, he is a liar ' (1 John iv. 20)
18.Why must we love our neighbor?
1.Because Christ our Lord commands us to love him,
and by the fulfilment of this Commandment, He will
know His true disciples; 2. Because He Himself in
His life and death taught us so by His example ; and 3.
Because every one is a child and an image of God, waa
 CATECHISM OF THE CATHOLIC EELIGION 165

redeemed with the blood of Christ, and is called to eter-

nal salvation.
.1. *By this shall all men know that you are my disciples, if

yon have love one for another' (John xiii. 35). 2. 'Be ye,
therefore, followers of God, as most dear children; and walk in
love, as Christ also hath loved us, and hath delivered Himself
for us' (Eph. V. 1, 2). 3. 'Have we not all one Father? Hath
not one God created usf Why then doth every one of us de-
spise his brother?' (Mai. ii. 10.)

19. What qualities must the love of our neighbor have?

It must be, 1. Sincere; 2. Disinterested; 3. General.

20. When is our love * sincere ? '

Our love is sincere when we love our neighbor, not in

appearance, but as ourselves.
'My little children, let us not love in word, nor in tongue,
but in deed, and in truth' (1 John iii. 18).

21. When do we love our neighbor as ourselves?

We love our neighbor as ourselves when we observe the
command of Christ: ^All things whatsoever you would
that men should do to you, do vou also to tkem (Matt, '

vii. 12).
'See thou never do to another what thou wouldst hate to have
done to thee by another' (Tob. iv. 16),
22. When
is our love * disinterested ? '

love is disinterested when we do good to our

Our
neighbor for God's sake, and not that we may be praised
or rewarded by men.
'When thou makest a feast, call the poor, the maimed, the
lame, and the blind: and thou shalt be blessed, because they
have not wherewith to make thee recompense; for recompense
shall be made thee at the resurrection of the just' (Luke xiv.
13, 14).

23. When
our love * general'?
is
Our general when we exclude no one from it,
love is
whether he be our friend or our enemy.
'For if you love them that love you, what reward shall you
have? Do not even the publicans this? And if you salute your
brethren only, what do you more? Do not also the heathens
this? ' —
(Matt. V. 46, 47). Example: The Good Samaritan
(Luke X.).
166 CATECHISM OF THE CATHOLIC RELIGION

24. Is it not enough if we do not revenge ourselves on

our enemies?
No; God commands 11s to love our enemies i.e., to
wish them well, and to be read}^ to assist them in their
necessities, as much as lies in our power.
'Love your enemies, do good to them that hate you, and pray
for them that persecute and calumniate you; that you may
be the children of your Father who is in Heaven, who maketh
His sun to rise upon the good and the bad, and raineth upon
the just and the unjust ' (Matt. v. 44, 45). Example: St. —
Stephen,
Why must we love our enemies?
25.
Because the Lord our God commands us to love
1.
them; 2. Because Christ Jesus, our Divine Model, has
given us the example of loving our enemies ; and 3. Be-
cause we also wish to be forgiven by God.
1, 'But I say to you, Love your enemies; do good to them
that hate you,' etc. (Matt. v.). 2. Jesus addressed even His
betrayer in the kindest manner, saying: 'Friend, whereto art
thou come?' (Matt. xxvi. 50), and he prayed on the Cross for
His murderers: 'Father, forgive them, for they know not what
they do' (Luke xxiii. 34). 3. 'Forgive us our trespasses, as
we,' etc. Parable of the Unmerciful Servant (Matt, xviii. 23-
35).
26. What has he to expect who will not forgive him
by whom he has been offended?
Judgment without mercy.
'Judgment without mercy to him that hath not done mercy'
(James ii. 13). 'But if you will not forgive, neither will your
Father that is in Heaven forgive you your sins' (Mark xi. 26).
27. What must we do when we have offended some
one?
We must go and be reconciled to him (Matt. v. 23,
24).
28. What must we do when some one has offended us?
We
must willingly offer to make peace with him, for-
give him from our heart, and suffer injustice rather thar
return evil for evil.
'To no man render evil for evil. If it be possible, as much
as is in you, have peace with all men. Eevenge not yourselves,
 CATECHISM OF THE CATHOLIC EELIGION 167
my dearly beloved, for it is written: Revenge is mine; I will
repay, saith the Lord' (Rom. xii. 17-19; comp. Matt. v. 39-41).
— Examples: Jacob and Esau; David and Saul.
29. What sort of people does Holy Scripture particu-
iarlyrecommend to our love?
The poor, widows and orphans, and in general all
those who are in corporal or spiritual need.

30. How are we to assist them?

By the Corporal and Spiritual Works of Mercy.
'Blessed are the merciful, for they shall obtain mercy'
(Matt. V. 7).

31.Which are the Corporal Works of Mercy '?

*

The Corporal Works of Mercy are these seven: 1. To

feed the hungry; 2. To give drink to the thirsty; 3. To
clothe the naked; 4. To harbor the harborless; 5. To
visit the imprisoned; 6. To visit the sick; 7. To bury the
dead.
32. Is it also a duty to perform corporal works of
mercy?
Yes, it is such an indispensable duty that Christ con-
demns the unmerciful to everlasting fire.
•
Depart from me, you cursed, into everlasting fire. For I
was hungry, and you gave me not to eat; I was thirsty, and
you gave me not to drink; I was a stranger, and you took me
not in; naked, and you covered me not; sick and in prison, and
you did not visit me. Amen I say unto you, as long as you
. . .

d'l'^. it not to one of these least, neither did you do it to me.

And these shall go into everlasting punishment' (Matt. xxv. 41-
46). With regard to the dead, the Holy Scripture says: 'My
son, shed tears over the dead, and neglect not his burial
(Ecclus. xxxviii. 16).

33. What good things are promised to those who give

alms?
Temporal blessings/ and especially spiritual graces,
in order to obtain forgiveness of their sins and life ever-
iascing.-
' He
*
that giveth to the poor shall not want ; lie that de-
spiseth his entreaty shall suffer indigence' (Prov. xxviii. 27).
Mxample : Tobias. ^ ' Alms delivereth from, deatlu and the same
168 CATECHISM OF THE CATHOLIC EELIGION
is that which purgeth away sins, and maketh to find mercy and
life everlasting' —
(Tob. xii. 9), Examples: Zacheus the Pub-
lican; Cornelius the Centurion.

Which are the Spiritual Works of Mercy *?

34. *

The Spiritual Works of Mercy are these seven: 1. To

admonish sinners; 2. To instruct the ignorant; 3. To
counsel the doubtful; 4. To comfort the sorrowful; 5.
To bear wrongs patiently 6. To forgive injuries 7. To
; ;

pray for the living and the dead.

35. Are we also bound to perform spiritual works of
mercy?
Yes, provided we have sufficient knowledge and an
opportunity to perform them; for the spiritual good of
our neighbor should affect us far more than his corporal
welfare.
*
My brethren, if any one of you err from the truth, and one
convert him, he must know that he who causeth a sinner to bo
converted from the error of his way, shall save his soul from
death, and shall cover a multitude of sins' (James v. 19, 20).

36. When are we in general bound to admonish oi

rebuke our neighbor in a brotherly manner?
When it is necessary, in order to prevent him from
committing sin, and when our admonition will evidently
be of service.
'If thy brother shall offend against thee, go and rebuke him
between thee and him alone,' etc. (Matt, xviii. 15).

37. How is fraternal rebuke to be given?

With all possible prudence, love, and meekness.
'Brethren, if a man be overtaken in any fault, instruct such
one in the spirit of meekness' (Gal. vi. 1).
Application. Be peaceable and kind to every one, es-
pecially to your brothers and sisters, and to your rela-
tions. Bear with the faults and frailties of your neigh-
bor; never render evil for evil; but pray for him who
may have offended you.
Membership in approved Catholic charitable and
other fraternal associations is an excellent means to pro-
mote and practise brotherly love.
 CATECHISM OF THE CATHOLIC EELIGION 169

§ 3. On Christian Self-Love.

38. May a Christian love himself also?

Yes, he may and ought to love himself; for Christ
says :
'
Thou shalt love thy neighbor as thyself/

39. In what does Christian self-love consist?

Christian self-love consists in being, above all things,
solicitous for the salvation of one's soul.

40. Why must we be solicitous, above all things, for

the salvation of our soul?
1. Because the soul has been created to the likeness
of God, has been ransomed with the precious blood of
Jesus Christ, and sanctified by the grace of the Holy
Ghost; and 2. Because on the salvation of the soul de-
pends our eternal welfare (Matt. xvi. 26).
41. What are we to do in order to secure the salvation
of our soul?
1. We must carefully avoid sin, and every occasion of
sin; 2. If nevertheless we have sinned, we must not de-
lay to do sincere penance; and 3. We must earnestly en-
deavor to practise virtue, and to do good works.
1. 'They that commit sin and iniquity are enemies to their
own soul' (Tob. xii. 10). 'Delay not to be converted to the
2.
Lord, and defer it not from day to day; for His wrath shall
come on a sudden, and in the time of vengeance He will destroy
thee' (Ecclus. v, 8, 9). 3. 'Wherefore, brethren, labor the
more, that by good works you may make sure your calling and
election' (2 Pet. i. 10).

42. May we body and temporal goods in

also love our
a Christian manner?
Yes, we may, and are also bound to love, in a Chris-
tian and supernatural manner, our body and temporal
goods, as health, property, and good reputation.

43.When do we love our body in a Christian manner?

When we Because it is the dwelling-place
love it, 1.
of our soul, and her instrument for the service of God;
170 CATECHISM OF THE CATHOLIC EELIGION

and 2. Because it also was sanctified in Baptism^ and is

destined for eternal glory.
He who loves his body in this manner will constantly subdue
its unlawful desires, and thus, according to the admonition of
St. Paul, 'Present it a living sacrifice, Jioly, pleasing unto God'
(Eom. xii. 1).
44. When
do we love the goods of this world in a Chris-
tian manner?
When we love them, 1. As far as all created things
have their origin in God and are His gifts; and 2. As
far as they serve ns, to promote the honor of God, to
assist the needy, and to fulfil the duties of our state of
life.
He who loves the goods of this world in this manner will not
turn his heart away from God, in order to seek his happiness
in them, but will make such a use of them that on their account
he will not forfeit those of Heaven.

45. What is opposite to this Christian love of one's

self?
Inordinate self-love.
46. When is self-love inordinate?
1.When man prefers his own honor and will to the
honor and will of God; 2. When he is more solicitous
for his body and for temporal things than for his soul
and eternal salvation; and 3. When he seeks his own
welfare to the unlawful injury of his neighbor.
This vicious self-love is the source of all sins. 'Men shall
be lovers of themselves, covetous, haughty, proud, blasphemers,
disobedient to parents, ungrateful, wicked, without affection,
without peace, slanderers, incontinent, unmerciful, without kind-
ness, traitors, stubborn, puffed up, and lovers of pleasures more
than of God' (2 Tim. iii. 2-4).
47. Is every self-love that is not supernatural, vicious
and inordinate?
No; there is also a merely natural self-love, by which
we may indeed love ourselves, and all that belongs to us^
in a lawful manner, but not meritorious to salvation.
'Thus also those who are evil know how to give [through
natural love] good gifts to their children' (Luke xi. 13).
 CATECHISM OF THE CATHOLIC RELIGION 171

Application. Oppose in good time that pernicious

self-loveby which a person, in all that he thinks, speaks,
and does, has not in view the honor of God or the wel-
fare of his neighbor, but only his own self, and his pre-
tended advantages over others.

CHAPTER 11.

On the Ten Commandments of God.

(See Short Hist, of Eevealed Beligion, 11.)

1. Where is our duty of loving God and our neighbor

more fully contained?
In the Ten Commandments, which God gave to Moses
written on two tables of stone.
2. Whatare the Ten Commandments?
1. I am
the Lord thy God. Thou shalt not have
strange gods before me; thou shalt not make to thyself
any graven thing to adore it.

2. Thou shalt not take the name of the Lord thy God
in vain.
3. Eemember that thou keep holy the Sabbath day.
4. Honor thy father and thy mother, that it may be
well with thee, and thou mayest live long on the earth.
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against thy
neighbor.
9. Thou shalt not covet thy neighbor's wife.
10. Thou shalt not covet thy neighbor's house, nor
his field, nor his servant, nor his handmaid, nor his ox,
nor his ass, nor anything that is his.

3. Why are we Christians also bound to keep these

Commandments of the Old Law?
1. Because Christ is not come *
to destroy the law.
172 CATECHISM OF THE CATHOLIC EELIGION

but to fulfil it' (Matt. v. 17) i.e., to confirm it, and

to teach us how to observe it perfectly; and 2. Because
the Ten Commandments contain that law which already
binds all men, since it is grounded in human nature, and
has been written by God in all human hearts (Eom. ii.
15).
4. If the law is written in all hearts, why did God give
it to man also by revelation?
That we may the more surely know the law of God,
and be the more strongly impelled to fulfil it; for our
capacity to know and to will what is good, has been very
much weakened by sin.
5. What in particular ought to induce us faithfully to
keep the Divine Commandments?
1. The reverence, love, and gratitude which we owe to
God; 2. The fear of eternal punishment, and the hope
of eternal reward.

THE FIRST COMMANDMENT OF GOD.

§ 1. The Honor and Worship of God.

*1 am the Lord thy God. Thou shalt not have strange gods
before me; thou shalt not make to thyself any graven thing
to adore it.'

6. What are we commanded by the First Command-

ment?
By the First Commandment we are commanded to
pay to Almighty God due honor and adoration.
7.How many kinds'of honor do we owe to God?
We owe to God two kinds of —
honor namely, interior
and exterior honor.

8.How do we honor God interiorly ? * *

We honor God interiorly, 1. By faith, hope, and

charity; 2. By reverence and adoration; 3. By thanks-
giving for all His blessings; 4. By zeal for His honor;
and 5. By obedience and resignation to His holy will.
 CATECHISM OF THE CATHOLIC RELIGION 173

9. How do we sin against faith?

1. By infidelity, heresy, and scepticism; 2. By im-
pious and profane language, or by wilfully listening to
it; likewise by reading or spreading irreligious books
and writings; and 3. By indifference in matters of
faith, or by actually denying it.
Many popular novels and other books which are com-
monly found in public libraries are dangerous to faith
and morals. All, especially young persons, ought to
seek competent advice regarding the selection of books
to read.
10. When do people become guilty of indifference in
matters of faith?
1. When they do not care for any religion, or when
they consider all religions as equally good; 2. When
they stand in need of being instructed, and neglect to
attend the Catechism or Christian doctrine; and 3.
When parents or guardians allow their children to be
brought up in an erroneous belief.
11. How
do we sin against hope?
1. By
despair or by distrust of God; and 2. By pre-
sumption or by false confidence.
12.When do we sin by despair or by distrust?
When we either do not all for that which we
hope at
ought to hope for from God,^ or when we do not hope
for it with confidence in Him.-
Examples: ^ Cain and Judas; -Moses and the Israelites in
the desert.

13. What are we to hope for from God?

We above all, to hope for life everlasting, and for
are,
whatever is necessary and conducive to it that is, the—
forgiveness of our sins and the grace of God.
14. On what grounds are we to hope for these things?
Because God, who is infinitely powerful, merciful, and
faithful, has promised them to us_, and Jesus Christ has
merited them for us.
174 CATECHISM OF THE CATHOLIC EELIGION

15. What, then, is Christian hope?

Christian hope is a virtue infused into our souls, by
which we most confidently expect all the things which
God has promised us through the merits of Jesus Christ.
16. May every sinner hope for pardon?
Yes, every sinner, even the greatest, may and ought
to hope for pardon, provided he will be converted with
all his heart, and do penance.
'If the wicked do penance for all Ms sins which he has com-
mitted, and keep all my Commandments, living he shall live,
—
and shall not die' (Ez. xviii, 21). Examples: The Ninivites,
Mary Magdalen, the Thief on the Cross, and others. Parable
of the Lost Sheep and of the Prodigal Son (Luke xv.).

17. How far may we also expect temporal goods from

God?
As far as they help us, or at least do not hinder us,
to obtain eternal salvation.

18. When do we sin by presumption and false conj&-

dence?
1. When, relying on the mercyof God, we continue
to sinwithout fear, or delay our repentance to the end
of our life; 2. When we rashly expose ourselves to a
danger from which we confidently expect God will ex-
tricate us.

19. Is Christian hope also consistent with fear?

Confidence in God does not exclude diffidence in our-
selves^ therefore, we should neither be excessively timid
;

about our salvation, nor should we throw off all sense of

fear and solicitude for it.^
*' Wherefore he that thinketh himself to stand, let him take
heed he fall' (1 Cor. x. 12). '1 am not conscious to myself
lest
of anything, yet I am not hereby justified; but he that judgeth
me is the Lord' (1 Cor. iv. 4). Justify not thyself before God,
*

for He knoweth the heart' (Ecclus. vii. 5). ^'With fear and
trembling work out your salvation' (Phili. ii. 12). 'I chastise
my body, and bring it into subjection; lest perhaps^ when I
have preached to others, I myself should become a castaway'
(1 Cor. ix. 27).
 CATECHISM OF THE CATHOLIC RELIGION 175

20. What sins are chiefly opposed to the love of God?

In general, all mortal sins; but in particular, 1. In-
difference and aversion to God and divine things; and
2. Hatred and repugnance to Him and His paternal dis-
pensations.

21. How do we honor God also exteriorly'?

*

We honor God also exteriorly when we manifest our

interior respectful sentiments towards Him by exterior
actions ; as by our uniting with others in the public ser-
vices of religion or in prayer, in common with others,
by kneeling, and generally by our reverent demeanor
during religious exercises.
22. Why are we also commanded to honor God ex-
teriorly?
1. Because the body has been created by God as well
as the soul, and, therefore, both should pay Him honor
and homage; 2. Because it is quite natural to man to
manifest his interior worship of God also exteriorly; 3.
Because the interior worship is intensified by exterior
worship; and 4. Because exterior worship is conducive
and necessary for our mutual edification, for fortifying
ourselves in our faith, and for preserving and propa-
gating our Eeligion.
Example: Daniel, who chose to be cast into the den of the
lions rather than to give up the exterior adoration of God a3
prescribed by the Law (Dan. vi.).

23. How do we sin against the exterior worship of

God?
By neglecting to attend divine service, or by behaving
irreverently when we are present.
Punishment of the men at Bethsames because they approached
the Ark of the Lord in an irreverent manner (1 Kings vi. 19).
24. May we sin in any other way against the rever-
ence due to God?
Yes, we sin also against it by idolatry, superstition,
witchcraft, sacrilege, and simony.
176 CATECHISM OF THE CATHOLIC RELIGION

25.When does a person commit idolatry?

He commits idolatry (worship of- images) when he

pays divine honor to any creature or thing, as the

heathens did.
26. When do we sin by superstition?
1. When we honor God or the Saints in a manner
contrary to the doctrine or practice of the Church; 2.
When we attribute to things a certain power which they
cannot have, either by nature, or by the prayers of the
Church, or by virtue of Divine dispensation.
For instance: When we consult fortune-tellers and make
them tell us our fortunes by cutting cards or by inspecting our
hands; or when we have recourse to the interpretation of
dreams, or to vain and foolish signs and practices, in order to
know hidden things, or to obtain luck or health; still more,
when for that purpose we abuse even holy names and blessed
things.

27. Is such superstition a grievous sin?

It is generally a very grievous sin, because he who
practises such things mostly expects the assistance of
the evil spirit, if not openly, at least secretly ; but, at all
events, puts that confidence in idle or delusive things
which he ought to place in God alone.
28. Is it also superstitious to wear on our persons
images (medals) of the Saints, or blessed things?
On the contrary, it is praiseworthy, if it is done with
a pious intention —
that is to say, with confidence in
God, in the intercession of the Saints, or in the prayer
and blessing of the Church.
29. How
do people become guilty of witchcraft?
When they try, with the help of the evil spirits, to find
hidden treasures, to injure others, or to work wonderful
things.
Thus one day that wicked one, Antichrist, will do, 'Whose
coming is according to the working of Satan, in all [deluding]
power, and signs, and lying wonders, and in all seduction of in-
iquity to them that perish' (2 Thess. ii. 9, 10). This God will
 CATECHISM OF THE CATHOLIC RELIGION 177
permit for the just punishment of those who rejected the Chris-
tian truth and the Divine miracles.

30. What is to be thought

of consulting spiritistic
mediums, engaging in spiritistic meetings, evoking the
spirits of the dead, and other such practices?
Such practices are forbidden by the First Command-
ment, and are highly sinful and dangerous (Deut.
xviii.).

31. What is sacrilege?

Sacrilege is a profanation of holy things, holy per-
sons, or holy places; for instance, the unworthy receiv-
ing of a Sacrament, the ill-treatment of an ecclesiastic,
the desecration of a church or of sacred vessels, etc.
Examples: Punishment of King Baltassar (Dan. v.), of Heli-
odorus (2 Mac. iii.). How Christ cast the sellers out of the
Temple, see John ii. 15.

32. When does a person commit simony?

When he buys or sells spiritual things, preferments,
and the like, for money or money's worth; as Simon,
the Magician, intended to do (Acts viii.). This sin has
been forbidden by the Church under the most severe
penalties, even under pain of excommunication.
Application. Make every day Acts of Faith, Hope,
and Charity, and never neglect to say your Morning and
Evening Prayers. At church behave with reverence,
and pray with attention, on your knees, and with your
hands joined. Kever use forbidden or suspicious
means, in order to cure diseases or to discover hidden
things. Are you in doubt whether the use of certain
things is permitted or not, ask the Priest or your Con-
fessor.

§ 2. The Veneration and Invocation of the Saints.

33. What does the Catholic Church teach respecting

the veneration and invocation of the Saints?
•'78 CATECHISM OF THE CATHOLIC RELIGIOT^J

She teaches that it is right and available to salvation

to honor and invoke the Saints.
34. But is not the honor which we pay to the Saints
against the First Commandment?
By no means; for 1. We pay no Divine honor to the
Saints; and 2. We honor and praise in the Saints God
Himself, who has shown Himself so powerful and mer-
ciful in them.

35. What is the difference between the honor which

we show to God and that which we show to the Saints?
1. We honor and adore God alone as our Sovereign
Lord and the Author of all good things; but we honor
the Saints only as His faithful servants and friends.
2. We honor God for His own sake, or on account of the
infinite perfections which He has of Himself; but we
honor the Saints on account of the gifts and advantages
which they have received from God.
36. But do we not kneel down when we honor the
Saints? Do we not build churches and altars, and offer
the Sacrifice of the Mass to them, as to God Himself?
We kneel down, it is true; but we do not adore the
Saints any more than a courtier adores his king when
on his knees he asks a favor of him. We consecrate
churches and altars, and offer the Holy Sacrifice of the
Mass to God alone, although, at the same time, we honor
the memory of the Saints, and implore their interces-
sion.
From the most ancient times the Church has approved and
cherished such veneration, has instituted festivals, built
churches and altars in commemoration of the Saints, and im-
plored their intercession at the Holy Sacrifice; and God often
confirmed such devotion by extraordinary graces. Churches are
not consecrated to the Saints whose names they bear, but to
God, under the invocation of the Saints.

37. What should we have principally in view when we

venerate the Saints?
We should imitate their virtues, and strive to become
 CATECHISM OF THE CATHOLIC RELIGION 179

like them, that we may also one day share in their eter-
nal happiness.

38. In what does our praying to God differ from otir

praying to the Saints?

We pray to God that He may help ns by His Om-
nipotence ; but we pray to the Saints that they may help
"US by interceding with God for us.

39. Is it, then, in the power of the Saints in Heaven to

obtain anything from God in our behalf?
It was in their power when they were living on earth
<nuch more must it be so now that they are in Heaven;
for death does not dissolve the communion between them
and us. (See the Ninth Article of the Creed.)
'Pray one for another, that you may be saved; for the con-
tinual prayer of a just man availeth much' (James v. 16). —
No
one but a most obstinate infidel can deny the miracles which
were, and are still, wrought by the intercession of the Saints
(Proceedings of the Church at a Beatification or Canonization).

40. Does the Holy Scripture also testify that the

Saints in Heaven pray for us?
Yes, the Holy Scripture says, 1. That the Angels pray
for man;^ 2. That the Prophet Jeremias, long after his
death, praveth much for the people, and for all the
^

holy city' (2 Mac. xv. 14) and 3. That the four-and-

;

twenty Ancients incessantly offer up the prayers of the

Saints at the throne of the Most High (Apoc. v. 8).
^
And the Angel of the Lord answered, and said O Lord
' :

of Hosts, how long wilt Thou not have mercy on Jerusalem, and
on the cities of Juda?' (Zach. i. 12). 'When thou didst pray
with tears, I offered thy prayer to the Lord, ' said the Angel
Raphael to Tobias (Tob. xii. 12).

41. Do, then, the Saints in Heaven know anything of

us?
If they did not know anything of us, the Archangel
Raphael could not have offered the prayer of Tobias to
God, nor could there be joy before the Angels of God
180 CATECHISM OF THE CATHOLIC RELIGION

upon one sinner doing penance, as. the Gospel testifies

(Luke XV. 10).
42. But is it not a mark of distrust in Jesus Christ
when we address ourselves to the Saints?
No; for 1. We expect grace and salvation from God
alone through the merits of Jesus Christ; and 2. If it
were a mark of distrust, St. Paul would not have applied
to the faithful, saying :
'
I beseech you, brethren, through
our Lord Jesus Christ, that you may help me in your
prayers for me to God' (Eom. xv. 30).

43. Why does God grant us many graces through tha

intercession of the Saints?
Because it is the will of God that we should acknowl-
edge our own unworthiness and the merits of His faith-
ful servants. Therefore He Himself, in former times,
commanded the friends of Job, saying ' Go to my ser- :

vant Job, .and my servant Job shall pray for you *

. .

(Job xlii. 8).

44. Whom should we in particular honor and invoke-

above all the Angels and Saints?
Mary, the Blessed Virgin and Mother of God.
45. Why should we particularly honor and invoke
Mary?
1. Because she is the Mother of God, and therefore-
far surpasses all the Angels and Saints in grace and
glory; 2. Because, for that very reason, her intercession
with God is most powerful.
46. Should we also honor the images of Jesus Christ
and of the Saints?
Yes, certainly; for if even a child honors the like-
nesses of his parents, and a subject the image of his
prince, so much the more must we honor the images of
our Lord and of His Saints.
How strictly the veneration of holy images was at all timess
observed in the Church, was shown in the eighth century, wheoi
the heretics called Iconoclasts [image-breakers], acose. They?'
 CATECHISM OF THE CATHOLIC RELIGION 181
were supported hj the Greek Emperor, and they raged most ob-
stinately and furiously against the images and those who re-
vered them. But they were not able to abolish the pious prac-
tice. The faithftil firmly sutfered all imaginable ill-treatment,
even torture and death; and in the year 787 the new heresy was
solemnly condemned by the Seventh General Council.

47. But does not the Scripture say You shall not
:
*

make any idol or graven thing ?

to yourselves '

True ; but it is also immediately added To adore :

'

it' (Levit. xxvi. 1), as the heathens did. But we Cath-

olics detest adoration of images.
the
God Himself commanded Moses to 'make two cherubim of
beaten gold on the two sides of the oracle' (Exod. xxv. 18), and
also to 'make a brazen serpent, and set it up for a sign' (Num.
xxi. 8), which was a figure of our Crucified Redeemer.

48. But not superstitious to pray before images?

is it
Not when we pray jjefore the images of
at all; for
Jesus Christ and His Saints, we pray, not to the images,
but to Jesus Christ and to the Saints, whom they rep-
resent.

49. Does it not prove that we put our trust in images

when we go on pilgrimages to them?
Xo; for we do not visit holy places because we trust
in the images that are honored there, but because we
know that God has been pleased to bestow many graces
and benefits in such places, and therefore feel ourselves
animated to pray there with greater fervor and confi-
dence.
50. What is the use of placing images of Christ and of
the Saints in our churches?
They instruct and strengthen us in our faith, and in-
cite us to live in conformity to it, whilst they represent
before our eyes the mysteries of our Religion, the his-
tory of our Redemption, and the holy lives of the Saints.
51. Why do we honor the relics of the Saints?
Because their bodies were living members of Jesu8
Christ, and temples of the Holy Ghost, and will one day
rise again from the dead to eternal glory.
183 CATECHISM OF THE CATHOLIC EELIGION

At all times relics have been kept in honor in the Church. A"§
early as in the second century, the Christians in Antioch and
Smyrna, as they testified themselves, honored the relics of their
holy bishops, Ignatius and Polycarp, who had suffered death
for Jesus Christ.

S2. Whence do we know for certain that the venera-

tion of relics is pleasing to God?
From this: that God has frequently been pleased to
work great miracles through their means, as we read in
the Holy Scripture and in the history of the Church.
'When the man [whom they were burying] had touched the
bones of Eliseus, he came to life, and stood upon his feet' (4
Kings 21). 'And God wrought by the hand of Paul more
xiii.
than common miracles; so that even there were brought from
his body to the sick, handkerchiefs and aprons, and the diseases
departed from them, and the wicked spirits went out of them'
(Acts xix. 11, 12). St. Augustine, St. Ambrose, and others,
give us an account of the miracles which were wrought at the
graves of St, Stephen, St. Felix of Nola, St. Gervasius, and of
many other Saints.
The authenticity of a relic which is exposed to the veneration
of the faithful is not a matter of faith, but rests simply on
human, but nevertheless credible, testimonies.
Application. Honor the Blessed Saints in Heaven
with great devotion, especially the Most Blessed Virgin,
St. Joseph, and your Patron Saint. Diligently read
their lives,and faithfully imitate their examples. Keep
in your dwellings no immodest pictures, but have, by all
means, holy images, and, above all, an image of your
Crucified Eedeemer. Do not help to circulate unau-
thorized prayers, or aid unauthorized persons to promote
what are called chain prayers, as abuses may easily arise
from these practices. (Feast of All Saints.)

THE SECOND COMMANDMENT OF GOD.

'Thou shalt not take the name of the Lord thy God in vain.'

I. What does the Second Commandment forbid?

The Second Commandment forbids all profanation of
the holy name of God.
 CATECHISM OF THE CATHOLIC EELIGION 183

2. How do we profane the name of God?

We profane the name of God, 1. By irreverently
pro-
nouncing it; 2.deriding religion; 3. By blasphemy;
By
4. By sinful swearing, and by cursing; and 5. By break-
ing vows.
3. How do we sin by irreverently pronouncing God*»
holy name?
By pronouncing the name of God in jest, or in anger,
or in any other careless manner.
This applies also to other names and words worthy of rever-
ence, as the name of the Blessed Virgin, the Holy Cross, the
Holy Sacraments, etc., and to the words of the Holy Scripture,
which are never to be abused in jest or by way of derision.
* The Lord will not hold him guiltless that shall take the
name of the Lord his God in vain' (Exod. xx. 7).
4. How do we sin by deriding religion?
By scoffing at religion, at the rites or ceremonies of
the Church, or by turning them into ridicule, in which
cases we may also become guilty of blasphemy.
* Knowing this first, that in the last days there shall
come de-
ceitful scoffers, walking after their own lusts, . you, there-
. .

fore, brethren, knowing these things before, take heed, lest being
led aside by the error of the unwise, you fall from your own
steadfastness' (2 Pet. iii. 3, 17).

5. What is meant by blasphemy?

By blasphemy is meant contemptuous and abusive
language uttered against God, the Saints, or holy things.
This sin is so great that, in the Old Law, those who were
found guilty of it were put to death. ^He that blasphemeth
the name of the Lord, dying let him die all the multitude shall
;

stone him' (Levit. xxiv. 16). How Sennacherib, King of the

Assyrians, was punished for blaspheming the Lord, see 4 King?
xix.

6. May we also become guilty of blasphemy by thoughts?

Yes, when we voluntarily think contemptuously of
God or of the Saints.
7. What is swearing or taking an oath?
Swearing or taking an oath is to call the All-knowing
184 CATECHISM OF THE CATHOLIC EELIGION

God to witness that we speak the truth, or that we will

keep our promise.
We call God also to witness when we swear by Heaven, by
the Holy Cross, or by the Gospel, etc. Whosoever shall swear
'

by the temple, sweareth by it, and by Him that dwelleth in it;

and he that sweareth by Heaven, sweareth by the throne of
God, and by Him that sitteth thereon' (Matt, xxiii. 21, 22).

8. Is it ever lawful to take an oath?

Yes; it is lawful and even obligatory when we are
called upon to do so by competent authority in the inter-
ests of justice, as is the case of witnesses in a legal trial.

Q. Are we bound to keep a lawful oath?

Yes ; it is a grievous sin not to fulfil a lawful oath, if
we are able to do so.
10. How do we sin by swearing?
We sin by swearing, 1. When we swear falsely or in
doubt; 2. When we swear, or induce others to swear,
without necessity ; 3. When we swear to do what is evil,
or to omit what is good.
'Thou shalt swear in truth, and in judgment, and in justice'
(Jer. iv. 2).

11. What means swearing falsely, or in doubt?

It means, 1. To assert with an oath that something
is true, though we know that it is untrue, or do not know
whether it is true or not; 3. To promise with an oath
something which we do not intend to perform.
12. What are we to think of perjury or a false oath?
Perjury, especially in a court of justice, is one of the
greatest crimes; because he who commits it, 1. Mocks
God's Omniscience, Sanctity, and Justice; 2. Destroys
the last means of preserving truth and faith among
men; and 3. Almost solemnly renounces God, and calls
down His vengeance upon himself.
'And the Lord said to me: This flying volume which thou
seest is the curse that goeth forth over the face of the earth;
for every one that sweareth shall be judged by it. I will bring
it forth, saith the Lord of Hosts, and it shall come to the house
 CATECHISM OF THE CATHOLIC RELIGION 185

of him that sweareth falsely by my name, and it shall remain

in the midst of his house, and shall consume it, with the timber
thereof, and the stones thereof (Zach, v. 3, 4; comp. Ezech.
xvii.).

13. When a person has sworn to do something evil,

or to omit something that is good, is he bound to keep
such an oath?
No; for as it was a sin to take such an oath, so it
would be another sin to keep it. Example: Herod —
(Mark vi. 23-28).

14. What do you mean by cursing?

Cursing means to wish any evil either to ourselves 01
to our neighbor, or to any of God's creatures, whereby
the name of God is frequently dishonored.
Cursing is something very hateful, which betrays a rude, an-
gry temper. From the mouth of a Christian or child of God
nothing but 'blessing' ought to come forth (1 Pet. iii. 9).
Cursing is at the same time an oath, when we call upon God to
punish us if we speak an untruth.

15. What a vow?

is
A vow a voluntary promise made to God to do
is
something that is agreeable to Him, although there be
no obligation to do it.
Accordingly, a vow is: 1. A real promise, by which we de-
liberately bind ourselves, and not a mere desire cr resolution;
2. A promise made to God, because it is to God alone we make
vows; and 3. A promise to do something that is agreeable to
God; therefore it cannot be anything trifling, sinful, or inju-
rious to others, nor anything good in itself, but by which some-
thing better is prevented or higher duties neglected.

16. What does the Church teach with regard to vows?

1. That they please God, because they are voluntary
offerings made to Him. Thus God kindly accepted the
vows of the Patriarch Jacob,^ and of the pious Anna,
the mother of Samuel,- and granted their petitions.
^'And .lacob made a vow, saying: If God shall be with me,
and I shall return prosperously to my
father 's house, of all
things that Thou shalt give to me, I will offer tithes to Thee'
(Gen. xxviii. 20-22). ''Anna made a vow, saying: Lord of O
186 CATECHISM OF THE CATHOLIC ^(ELIGION
Hosts, if Thou wilt be mindful of me, and wilt give to Thj
servant a man-child, I will give him to the Lord all the days of
his life' (1 Kings i. 11).
2. That
a sacred duty to keep them, unless it be
it is
impossible to do so. People should therefore be very
cautious about making vows, and should, in general,
ask advice of their Confessor, or some other prudent
Priest.
If thou hast vowed anything to God, defer not to pay it. It
'

is better not to vow, than after a vow not to perform the

much
things promised' (Eccles. v. 3, 4).
17. If it should become very
difficult to keep a vow, in
whole or in what is to be done?
part,
One's confessor ought to be consulted who may, if
necessary, seek a dispensation from the Bishop or the
Pope, according to the character of the vow.
18. Is it sufficient not to dishonor the name of God?
No; we must also honor and revere it; i.e., we must
gratefully praise it, devoutly call upon it, steadily con-
fess it, and exert ourselves to promote its honor.
Application. Carefully avoid the shameful habit of
cursing and swearing.
^
A man that sweareth much
shall be filled with iniquity, and a scourge shall not de-
part from his house' (Ecclus. xxiii. 12). On the con-
trary, often invoke with devotion the names of Jesus
and Mary, especially in temptations against purity.

THE THIRD COMMANDMENT OF GOD.

'Eemember that thou keep holy the Sabbath-day.'

1. What are we commanded by the Third Command-

ment?
By the Third Commandment we are commanded to
sanctify the Lord's day by performing works of piety
and abstaining from servile works.
2. Which is the Lord's day?
In the Old Law it was the seventh day of the week,
 CATECHISM OF THE CATHOLIC RELIGION 187

or the Sabbath-day (day of rest), in memory of God's

resting on that day, after He had finished the work of
Creation in six days. In the New Law it is the first
day of the week, or the Sunday, in memory of the ac-
complishment of our Eedemption, which is a new spirits
ual Creation (Gal. vi. 15).
'In six days the Lord made heaven and earth, and the sea,
and all things that are in them, and rested on the seventh day;
therefore the Lord blessed the seventh day, and sanctified it'
(Exod. XX. 11; comp. Gen. ii. 2, 3).

3. How was our Redemption accomplished on the

Sunday?
It was on a Sunday that our Saviour rose from the
dead, andit was also on a Sunday that He sent down the
Holy Ghost upon His Church.
4. What works of. piety, should we perform on the
Sunday?
1. We are bound to hear Mass, and, if possible, we
should also attend the other Divine Service, especially
the Sermon and Catechetical Instruction; and 2. We
should receive the Holy Sacraments, read books of de-
votion, or meditate on the great truths of our Religion,
and occupy ourselves in works of mercy, either corporal
or spiritual (James i. 27).

5. Which works are servile and forbidden?

All bodily works which are commonly performed by
servants, day-laborers, and tradesmen.
"Works by -which the mind only is exerted are not numbered
amongst the servile works. But all those noisy and those
merely worldly employments, which disturb quiet religious ob-
servance, such as law-suits, buying and selling, etc., are also
forbidden.

6. Is it never lawful to do servile work on a Sunday?

It is lawful 1. When the Pastors of the Church, for
:

weighty reasons, give a dispensation; and 2. As often

as the honor of God,^ the good of our neighbor,- or ur-
gent necessity^ require it.
188 CATECHISM OF THE CATHOLIC RELIGION

It is lawful to engage in occupations which on ac*

count of public welfare cannot be interrupted on Sun-
day, as for example, those of railroad employes, watch-
men, bakers, etc.
Persons compelled to work on Sunday should consult
a Confessor or Pastor.
Examples Matt. xii. OflSciating in the Temple, v. 5. ^ Para-
:
^

ble of the sheep that falls into a pit, v. 11, 12. ^ The Disciples
plucking ears of corn, v. 1-4.

7.Are they only guilty who themselves do forbidden

work?
No; those also are guilty who without any necessity
require their inferiors, as servants, day-iaborers, or
tradesmen, to do such work, or allow them to do it; for
God says ' That thy man-servant and thy maid-servant
:

may rest, even as thyself (Deut. v. 14).

8= Is the Sunday profaned only by servile work and
staying av/ay from Divine Service?
No; it is likewise profaned by debauchery, intemper-
ance, and extravagant games, sports, and amusements,
which make of the Lord's day a day of revelry and pub-
lic scandal.

9. What should we particularly consider in order to be

deterred from profaning the Sunday?
We should consider;
1. The temporal and eternal punishment with which
God threatens such as break the Sabbath.
'Thej grievously violated my Sabbaths; I said, therefore,
that I would pour out my indignation upon them in the desert,
and would consume them' (Ezech, xx. 13). 'Keep you my Sab-
bath for it is holy unto you he that shall profane it shall be
; :

put to death' (Exod. xxxi. 14).

2. That it is an unjustifiable heedlessness not to de-
vote even so much as one day to the care of our immortal
soul, after the body has been taken care of during six
days.
3. That the observance of the Sunday is a public pro-
 CATECHISM OF THE CATHOLIC RELIGION 1^9

fession of our Christian Faith, and, consequently, that

by its profanation we bring disgrace on our Eeligion,
and give great scandal to our fellow-Christians.
Zeal of the Jews in keeping holy the Sabbath day (2 Mae. vi.
11).
Always observe the Lord's day con-
Application.
scientiously,and never be induced to violate it, either
by thoughtlessness and excessive fondness for amuse-
ments, or by the example of wicked or infidel people.
* God
be merciful unto us ; it is not profitable to us to
forsake the law^ (1 Mac. ii. 21).

THE FOURTH COMMAXDMEXT OF GOD.

'Honor thy Father and thy Mother.'

What is commanded by the Fourth Commandment?

1.
By the Fourth Commandment children are com-
manded to show reverence, love, and obedience to their
parents, and inferiors to their superiors.
2. Why mustchildren reverence, love, and obey their
parents?
Because, next to God, their parents are their greatest
benefactors, and supply His place in their regard.
3. How should children reverence their parents?
They should venerate their parents as the representa-
tives Oi God, and should therefore always show them
respect in word and deed.
'Honor thy father in work and word, and all patience' (Ec«
clus. iii, 9).

4. How should children love their parents?

They should, 1. Be grateful to them, and wish them
w^ell from their heart; 2. They should make them happy

by their good conduct; 3. They should assist them in

their necessities, and take care of them in tneir old age;
and 4. They should bear with their faults and weak-
nesses.
'With thy whole heart honor thy father, and forget not the
190 CATECHISM OF THE CATHOLIC EELIGION
groanings of thy mother. Renr.ember that thou hadst not beeki
born but tnyough them, and make a return to them as they
have done for thee' (Ecelus. vii. 28-3d). Example of Jesus,
who, when dying on the cross, still provided for His Mother.

5. How should children obey their parents?

They should do what their parents command, and
1.
not do what they forbid, provided they order nothing
bad or unjust; and 2. They should willingly receive,
and readily follow, their advice and admonitions.
'Children, obey your parents in all things; for this is well
pleasing to the Lord' (Col. iii. 20). Example of Jesus, who,
though ^God blessed for ever,' yet was subject to Mary and
Joseph.
6.What have children to expect who faithfully observe
the Fourth Commandment?
In thi« life, they may be sure of God's protection and
blessing, and in the other, of eternal happiness.
Honor thy father and thy mother, which is the
* first com-
mandment with a promise; that it may be well with thee, and
thou mayest be long-lived upon earth' (Eph. vi. 2, 3). 'Honor
thy father, that a blessing may come upon thee from him,
and his blessing may remain in the latter end. The father's
blessing establisheth the houses of the children, but the
mother's curse rooteth up the foundation' (Ecelus. iii. 9-11).
Examples: Sem, Isaac, Kuth, Samuel, young Tobias.

7. When do children sin against the reverence they

owe to their parents?
They sin against the reverence they owe to their par-
ents, 1.When in their heart they despise or disregard
them; 2. When they speak ill of them; 3. When they are
ashamed of them and 4. When they treat them harshly
;

and insolently.
'The eye that mocketh at his father, and that despiseth the
labor of his mother in bearing him, let the ravens of the brooks
pick it out, and the young eagles eat it' (Prov. xxx. 17).

8. When do children sin against the love they owe tc

their parents?
They sin against the love they owe to their parents,
1. When they wish or do them evil; 2. When, by their
 CATECHISM OF THE CATHOLIC RELIGION 191

bad behavior, they give them trouble, and bring dis-

grace upon them, or otherwise grieve them, or put them
in a passion; 3. When they do not assist them in their
need or old age; 4. When they do not bear with their
failings; and 5. W^hen they do not pray for their par-
ents, whether living or dead.
*
He
that striketh his father or mother shall be put to death.
He that curseth his father or mother shall die the death' (Exod.
xxi. 15, 17). 'Son, support the old age of thy father, and
grieve him not in his life; and if his understanding fail, have
patience with him, and despise him not when thou art in thy
strength; for the relieving of the father shall not be forgotten'
(Ecclus. iii. 14, 15).

t). When do children sin against the obedience due to

icheir parents?
They sin against the obedience due to their parents,
1. When
they obey them badly, or not at all; 2. When
they do not willingly listen to their admonitions ; and 3.
When they offer resistance to their corrections.
'If a man have a stubborn and unruly son, who will not hear
the commandments of his father or mother, and being corrected,
slighteth obedience, they shall take him, and bring him to the
ancients of the city, and shall say to them: This our son is
rebellious and stubborn, he slighteth hearing our admonitions,
he giveth himself to revelling, and to debauchery and banquet-
ings: the people of the city shall stone him, and he shall die;
that you may take away the evil out of the midst of you, and
all Israel hearing it may be afraid' (Deut. xxi. 18-21).

10. What have

those children to expect who do not
fulfil towards their parents?
their duties
In this life they have to expect the curse of God, dis-
grace, and ignominy; and in the life to come, eternal
damnation.
* Cursed be he that honoreth not his father and mother, and
allthe people shall say: Amen' (Deut. xxvii. 16). 'Remember
thy father and thy mother, lest God forget thee, and thou wish
that thou hadst not been born, and curse the day of thy nativity'
(Ecclus. xxiii. 18, 19). —
Examples: Cham, Absalom, the Sons
oi E«li the High-Priest.
192 CATECHISM OF THE CATHOLIC EELIGION

11. What superiors, besides our parents, must we

honor, love, and obey?
Our guardians^ tutors, teachers, employers, masters
and mistresses, and all our Spiritual and Civil Supe-
riors.

12. What are our duties towards our guardians, tutors,

teachers, and employers?
We must consider them as the representatives and as-
sistants of our parents; and, therefore, our duties to-
wards them are in proportion to those which children
owe to their parents.

13. What are the particular obligations of servants to

their masters and mistresses?
They should, for the Lord's sake, show them respect-
ful obedience, and honestly fulfil their contracts towards
them (1 Pet. ii. 9, 10).
* Servants, obey in all things your masters according to the
flesh, not serving to the eye, as pleasing men, but in simplicity
of heart, fearing God. Whatsoever you do, do it from the
heart, as to the Lord, and not to men; knowing that you shall
receive of the Lord the reward of inheritance' (Col. iii. 22-24).
'Servants, be subject to your masters with all fear, not only to
the good and gentle, but also to the forward' (1 Pet. ii. 18).

14. How do servants sin against their masters and

mistresses?
1. By disobedience, obstinacy, moroseness, and ill-
will; 2. By by pilfering dainties, and by wast-
laziness,
ing and embezzling their goods; 3. By calumny, detrac-
tion, and tale-bearing; and, "most of all, 4. By teaching
evil to their children, by assisting tliem to do evil, or by
conniving at it.

15. What are our duties towards our Spiritual Supe-

riors?
We are bound, 1. To honor and love them as the rep-
resentatives of God, and our Spiritual Fathers; 2. To
jgubmit to their ordinances; 3. To pray for them; and 4.
 CATECHISM OF THE CATHOLIC EELIGION 193

To provide for their support in the manner established

by law and custom.
'With all thy soul fear the Lord, and reverence his priests*
(Ecclus. vii. 31). 'Obey your prelates, and be subject to them;
for they watch as being to render an account of your souls, that
they may do this with joy, and not with grief; for this is not
expedient for you' (Hebr, xiii. 17). 'The Lord ordained that
they who preach the Gospel should live by the Gospel' (1 Cor.
ix. 14; comp. Luke x. 7, and 1 Tim. v. 17, 18). —
Example of
the Christians, when Peter was in prison (Acts xii. ; comp. Gal.
IV. 14, 15).

1 6. When do we sin against our Spiritual Superiors?

1. When, by word or deed, we violate the reverence
due them, or when, by speaking ill of them, we lower
to
their character; 2. When we oppose them, and thereby
may be the cause of schism and scandal; and 3. When,
contrary to our duty, we refuse to contribute towards
their support, and to provide for the Divine Service.
'He that despiseth you, despiseth me' (Luke x. 16). 'The
Lord knoweth how to reserve the unjust unto the day of judg-
ment to be tormented; and especially them who despise govern-
ment, audacious, self-willed, they fear not to bring in sects,
blaspheming. They allure by the desires of fleshly riotousness
those who for a little while escape, such as converse in error:
promising them liberty, whereas they themselves are the slaves
of corruption' (2 Pet. ii.). 'Woe unto them, for they have
gone in the way of Cain, and have perished in the contradiction
of Core' (Jucie 11). —
Examples: Core, Dathan, and Abiron,
swallowed up by the earth (Num. xvi.) Forty-two boys torn
;

by two bears (4 Kings ii. 24).

17. What are our duties towards our Civil, or Temporal,
Rulers?
We are bound, 1. To show to our Civil Rulers, or-
dained by God. respect, fidelity, and conscientious obe-
dience, and to suffer anything rather than raise sedition
against them; 2. To pay the taxes imposed by them; and
3. To assist them in their necessities and dangers; and
even to sacrifice our property and life in defence of our
country against its enemies.
'Let every soul be subject to higher powers; for there is no
194 CATECHISM OF THE CATHOLIC EELIGION
power but from God, and those that are, are ordained of God,
Therefore, he that resisteth the power, jesisteth the ordinance
of God; and they that resist, purchase to themselves damna-
tion. Wherefore be subject of necessity, not only for wrath,
but also for conscience sake.' Eender therefore to all men
their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honor to whom honor' (Eom. xiii.
1-7). —
Examples: Jesus and the first Christians. David towards
Saul (1 Kings xxiv, 7).
i8. How
do we sin against our Civil Rulers?
1. By
hatred and contempt; 2. By reviling and blas-
pheming them; 3. By refusing to pay the taxes due to
them; 4. By resistance and rebellion; and 5. By any sort
of treason, violence, or conspiracy, against our Govern-
ment and country.
Of those 'who despise dominion, and blaspheme majesty,'
the Apostle St. Jude says These are murmurers, full of com-
:
*

plaints, walking according to their own desires, and their mouth

speaketh proud things, admiring persons for gain's sake' (Jude
8 and 16).

19. When are parents, superiors, and sovereigns not

to be obeyed?
Whenthey command anything unlawful before God.
*We
ought to obey God rather than men' (Acts vii. 29).
Examples: Joseph in the house of Putiphar; Susanna; the
three Young Men at Babylon; the seven Machabees; the Apos-
tles before the Council.
20. How should young people behave towards the
aged?
Young people should treat the aged respectfully, listen
to their good advice, and, as far as possible, lighten the
burden of their old age.
'Eise up before the hoary head, and honor the person of the
aged man, and fear the Lord thy God' (Levit. xix. 32).
Application. Hearken now to your parents, teachers,
Pastors, etc., and follow them, ^ Lest thou mourn at the
last, and say: Why have I hated instruction, and my
heart consented not to reproof, and have not heard the
voice of them that taught me. and have not inclined my
ear to masters?' (Prov. v. 11-13).
 CATECHISM OF THE CATHOLIC RELIGION 195

21. Does the Fourth Commandment regard children

and inferiors only?
It includes also the duties of parents and superiors.

22. What are the duties of parents towards their chil-

dren?
The and most sacred duty of parents is to bring
first
up God and for eternal life. There-
their children for
fore they should, 1. Teach them well themselves, and
get them well instructed in the Catholic Religion; 2.
Train them up, as early as possible, to a pious and vir-
tuous life; 3. Set them good example; 4. Guard them
against being led into sinful or dangerous courses; and
5. Correct their faults with Christian charity.
'Andyou, fathers, bring your children up in the discipline
and correction of the Lord' (Ephes. vi. 4). 'The child that is
left to his own will, bringeth his mother to shame' (Prov. xxix.
15). 'Withhold not correction from a child; for if thou strike
him with the rod, he shall not die, and thou shalt deliver his
soul from hell' (Prov. xxiii. 13, 14).

23. How do parents sin when they neglect these their

duties?
They sin grievously, and, moreover, render themselves
accessory to the sins of their children, and often are the
cause of their eternal damnation (Hell).
24. Have parents charge only of the * eternal ' salvation
of their children?
They have charge also of their temporal welfare and
success therefore they sin, 1. When they inconsiderately
;

squander their property; 2. When they do not take

proper care of the food, clothing, or health of their chil-
dren; or 3. When they neglect to accustom them early
to labor, and to make them learn something useful.
Parents must not unreasonably interfere with their
children's liberty in the choice of a state of life or a
partner in marriage.
25. What are the duties of masters and mistresses
towards their servants?
196 CATECHISM OF THE CATHOLIC EELIGION

Theyshould, 1. Not treat them, harshly, but kindly;

2. Give them their just wages and sufficient nourish-
ment; 3. Urge them, by word and example, to fulfil their
religious duties, and to do all that is right; and 4. Keep
them from evil and all occasions of sin.
^If thou have a faithful servant, let him be to thee as thy
own soul: treat him as a brother' (Ecclus. xxxiii. 31). 'Mas-
ters, do to your servants that which is just and equal, knowing
that you also have a Master in Heaven' (Coloss. iv. 1). 'But
if any man have not care of his own, and especially of those of
his house, he hath denied the faith, and is worse than an in-
fidel' (1 Tim. V. 8).

26. What are the obligations of Civil Rulers to theit

inferiors?
Civil Eulers are ordained by God for the good of the
people; therefore they should, 1. Promote public wel-
fare as much as lies in their power; 2. Perform the
duties of their office with wisdom and incorruptible jus-
tice; 3. Punish evil; and 4. Be to all a pattern of a
Christian life.
'The power is God's minister to thee for good' (Eom. xiii.
4). 'And charging the judges, Josaphat said: Take heed what
you do; for you exercise not the judgment of man, but of the
Lord; and whatsoever you judge, it shall redound to you.
There is no iniquity with the Lord our God, nor respect of per-
sons, nor desire of gifts' (2 Paral. xix. 6, 7). Therefore, at
elections for public offices, it is necessary, above all things, to
consider piety, judgment, and an honest and energetic will in
the person to be elected.
Application. Always honor your Civil Eulers as the
ministers of God for your own good, and never listen to
those enemies of all law and order, who ^ promise lib-"
erty, whereas they themselves are the slaves of corrup-
tion^ (2 Peter ii. 19). Besides observing the laws, all
are bound to live together in harmony, as far as possible,
and to endeavor, each according to his means and ability,
to promote virtue, peace, good order and the common-
welfare.
 CATECHISM OF THE CATHOLIC RELIGION 197

THE FIFTH COMMANDMENT OF GOD.

'Thou Shalt not kill.'

1. What sins does the Fifth Commandment forbid?

The Fifth Comuiaiidnient forbids all sins by which
we may injure our neighbor or ourselves, whether as to
the life of the body or of the soul.
2. When do we injure our neighbor as to the life of
his body?
1. When we kill, strike, or wound him in an unjust
manner; and 2. When, by vexation or harsh treatment,
we embitter and shorten his life.
3. What sin does he commit who deliberately kills his
neighbor in an unjust manner?
He commits the heinous sin of murder that cries to
Heaven for vengeance; for 1. He wantonly invades
the rights God; 2. He undermines the safety of
of
human and 3. He plunges his neighbor into the
society;
greatest temporal, and often into eternal, ruin.
The deliberate destruction of infant life before birth,
even in its earliest stages, as is sometimes done by sur-
geons, physicians, nurses, and others is nothing less than
wilful murder.
'Whosoever shall shed man's blood, his blood shall be shed;
for man was made to the image of God' (Gen. ix. 6). How
murder is punished, even in this life, by tormenting remorse,
and often by an ignominious death, we learn from the examples
of Cain (Gen. iv. 16), of Ahab and Jezabel (3 Kings xxi. xxii.,
and 4 Kings ix.).
4. Is it ever lawful to destroy human life?
Yes, it is lawful, 1. For the supreme authority to do
so in the execution of criminals (Eom. xiii. 4) and 2. ;

For others, in defence of their country, or, when neces-

sary, in protecting life from unjust attack.

5. Is it also lawful to send a man a challenge, or to

accept his, to a duel in defence of our honor?
No for such a duel in any case, even if it be not for
;
198 CATECHISM OF THE CATHOLIC EELIGION

life and death, is a great crime, which is in direct oppo-

sition to all order established by Grod and man; there-
fore all those who are accessory to it, even all voluntary
witnesses, incur excommunication.
6. Does the Fifth Commandment forbid only the actual
crime of taking away the life of our neighbor?
It also forbids everything that leads and induces to
the crime; as anger, hatred, envy, quarrelling, abusive
words, and imprecations.
*
Whosoever hateth his brother is a murderer' (1 John iii.
15). 'But I say to you, that whosoever is angry with his
brother, shall be in danger of the judgment' (Matt. v. 22).

7. When do we injure ourselves as to the life of our

body?
1. When we take away our life ; and 2. When we im-
pair our health, or shorten our life, by intemperance in
eating and drinking, by violent anger, by immoderate
grief, etc.

8. What sin does he commit who deliberately makes

away with himself?
He commits three horrible crimes 1. A crime against
:

the Divine Majesty, who alone has power over life and
death ; 2, A crime against his own soul, which he merci-
lessly plunges into eternal hell-fire; and 3. A crime
against human society, and especially against his rela-
tions, on whom he brings inexpressible grief and dis-
grace.
9. How does the Church, therefore, punish suicide, or
self-murder?
She refuses Christian burial to the self-murderer, for
his own punishment, as well as to deter others from do-
ing the same.
10. Are we never allowed to expose our life or our
health to danger?
Never without necessity ; but, when a higher duty Tp«
9uires it we may (Matt. x. 28).
 CATECHISM OF THE CATHOLIC EELIGION 199

11.May we desire our own death?

No, we may not when the desire proceeds from dejec-
tion or despair; but we may when we ardently desire
to offend God no more, and to be united with Him in
Heaven.
'I desire to be dissolved, and to be with Christ' (Phili. i. 23).

12. When do we injure our neighbor as to the Ufe of

his soul?
When we scandalize him ; that is, when we deliberately
seduce him to sin, or voluntarily influence him, and give
him occasion, to commit it.

13. Who render themselves guilty of this sin?

all those who in any way incite, advise,
In general,
or help others to do evil, command them to do it, or ap-
prove of it; and in particular those, 1. Who use impious
or filthy language, or dress themselves immodestly; 2.
Who spread abroad bad books and pictures ; 3. Who open
their houses to thieves, drunkards, gamblers, or other
wicked men, for their unlawful meetings; and 4. Those
superiors who give bad example, or who do not hinder
evil, as they are in duty bound to do.

14. What should in particular deter us from giving

scandal?
1. The thought that he who gives scandal is a min-
ister of Satan, destroying those souls which Jesus Christ
has ransomed with His blood, by seducing them to sin.
'He [the devil] was a murderer from the beginning' (John
viii. 44). * Destroy not him, for whom Christ died' (Eom. xiv.
15).
2. The dreadful consequences of seduction, since
those who have themselves been seduced generally seduce
others, and thus the sin is continually propagated.
The whole human race corrupted through the descendants of
Cain (Gen. vi.). Jeroboam's sin and punishment (3 Kings xii--
xiv.).

3. The awful sentence of Jesus Christ.

200 CATECHISM OF THE CATHOLIC RELIGION
He
that shall scandalize one of these little ones that believe
*

in me, were better for him that a millstone should be hanged

it
about his neck, and that he should be drowned in the depth of
the sea. Woe to the world because of scandals; woe to that
man by whom the scandal cometh' (Matt, xviii. 6, 7). Ex-
ample of Eleazar, who chose to die rather than scandalize young
men (2 Mac. vi.) and of St. Paul (1 Cor. viii. 13).
;

15. What must we do when we have

injured our
leighbor as to his body or soul?
We must not only repent and confess the sin, but we
must also, as far as it is in our power, repair the evil
We have done.
16. What are we commanded by
* *
the Fifth Command-
ment?
We are commanded, 1. To live in peace and union
with our neighbor; 2. To promote, according to our con-
dition, his spiritual as well as his corporal welfare ; and
3. To take also reasonable care of our own life and
health.

Application. Never presume to curse, to abuse, or to

strike any one ; but, as it is becoming to a child of God,
be peaceable, kind, and meek. Shun a seducer, as the
devil; for he is about to kill your soul, let his words or
promises be ever so charming and pleasing. Beware of
murdering your neighbor's soul by any scandalous act
or word.

THE SIXTH AND NINTH COMMANDMENTS OF GOD.

'Thou shalt not commit adultery.'

*Thou shalt not covet thy neighbor's wife.'

I. What does the Sixth Commandment forbid?

The Sixth Commandment Adultery and
forbids, 1.
all impurity; as unchaste looks, words, jests,
sins of
touches, and whatsoever else violates modesty.; and 2.
Everything that leads to impurity.
But fornication and all unclean ne.<*s- let it not so much as be
'
 CATECHISM OF THE CATHOLIC RELIGION 201
named among you, as becometh saints, or obscenity, or foolish
talking, or scurrility' (Eph. v. 3, 4).

2. Whatis it that generally leads to impurity?

1. Curiosity of the eyes; 2. Immodest dress; 3. Flat-
terers or seducers ; 4. Obscene books and scandalous pic-
tures; 5. Nocturnal interviews, indecent plays and
dances; 6. A too free intercourse with the other sex;
7. Drunkenness and revelry; and 8. Idleness and ef-
feminacy.
3. What does the Ninth Commandment forbid?
The Ninth Commandment especially forbids the de-
sire to have another man's wife/ and, in general, all
impure thoughts and desires.
^'
Whosoever shall look on a woman to lust after her, hath
already committed adultery with her in his heart' (Matt. v. 28).

4. Are impure thoughts and desires always sins?

As long as they displease us, and we endeavor to ban-
ish them from our mind, they are not sins.

5. When we sin by impure thoughts?

do
We impure thoughts when we voluntarily rep-
sin by
resent immodest things or actions to our mind, and
when we voluntarily take pleasure in them.
As a sin against purity designedly to look at immodest
it is
things, so it is also a sin to represent such things to our mind,
or, when such representations are involuntary, willingly to take
complacency or pleasure in them.
6.When do we sin by impure desires?
We sin by impure desires when we voluntarily wish
to see, hear, or do something that is contrary to chastity
or purity.
7. What should we do when we are tempted by impure
thoughts and desires?
1. We should, in the very beginning, earnestly re^^ist
them, and implore the assistance of God; and 2. Wlien
the temptation continues, we should not be discouraged,
but persevere in our resistance, and endeavor to occupy
our minds with some good subject.
202 CATECHISM OF THE CATHOLIC EELIGION
1. 'As I knew that I could not otherwise be continent, excepi
God gave it, I went to the Lord, and besought Him with my
whole heart' (Wisd. viii. 21). 2. 'Blessed is the man that en-
dureth temptation; for when he hath been proved, he shall re-
ceive the crown of life' (James i. 12).

8. Why must we most carefully guard against im^

purity?
1. Because no sin is more shameful; and 2. Because
none is attended with such dreadful consequences.

Q. Why is this sin so shameful?

Because man, who, as the image and temple of God,
is called to a pure and holy life, is degraded by it to the
level of an impure or unclean animal; whence it is
styled. Sin of impurity or uncleanness (comp. 1 Cor.
iii. 17).
10. What
are the consequences of impurity?
1. man of his innocence, and infects his body
It robs
and soul; 2. It leads him to many other sins and vices,
and often to murder and despair; and 3. It plunges him
into misery, ignominy, and shame, and finally into eter-
nal damnation.
'He that joineth himself to harlots will be wicked: rotten-
ness and worms shall inherit him' (Ecclus. xix. 3). 'The whore-
mongers shall have their portion in the pool burning with fire
and brimstone' (Apoc. xxi. 8).
Examples: Impurity led David,' Solomon, the two Elders
(Dan, xiii.), Herod, and Herodias into the greatest crimes.
Chiefly on account of impurity, nearly the entire human race
was destroyed by the Deluge Sodom and Gomorrha, by a rain
;

of brimstone and fire; twenty-four thousand Israelites were put

to death in the desert; and almost the whole tribe of Benjamin
perished by the sword.
11. Is every sin of impurity a grievous sin?
Yes, every sin of impurity which one commits
knowingly and willingly, either with himself or with
others, is a mortal sin ; ' for know you this and under-
stand,^ says St. Paul (Ephes. v. 5), ^ that no fornicator,
or unclean person, hath inheritance in the kingdom of
Christ and of God.'
 CATECHISM OF THE CATHOLIC RELIGION 203

12. Are all sins of impurity equally grievous?

No; some more grievous than others, according to
are
the persons with whom the sin is committed ; or accord-
ing as the sin is more heinous and unnatural, and its
consequences are more pernicious.

13. What are we to do when we doubt whether any-

thing a sin against purity?
is
We must consult our Director, and in the meantime
carefully avoid what we are doubtful of.

14. What are we commanded by the Sixth and Ninth

*
'

Commandments ?
We are commanded to be decent and modest in all
our thoughts, looks, words, and actions, and to preserve
most carefully the innocence of our soul as the greatest
good and the most beautiful ornament of man.
15. What means should we employ in order to pre-
serve our innocence?
We should, 1. Shun all bad company and all occasions
of sin (Ecclus. iii. 27) ; 2. Carefully guard our senses,
especially our eyes(Psalm cxviii. 37) 3. Often receive
;

the Holy Sacraments 4. In temptation recommend our-

;

selves to God and to the Blessed Virgin; 5. Eemember

that God sees everything, and that we may die at any
moment (Ecclus. vii. 40) and 6. W^e should earnestly
;

exercise ourselves in humility, in the mortification of the

flesh, and in self-denial (Gal. v. 24).

Application. Love the innocence of your soul; often

meditate on these words of the Holy Scripture ^ Oh :

how beautiful is the chaste generation with glory; for

the memory thereof is immortal, because it is known
both with God and with men. It triumpheth crowned
for ever, winning the reward of undefiled conflicts'
(Wisd. iv. 1, 2). Therefore, whether you are by your-
self or with others, never say or do anything that may
not be said or done before people of propriety; and
204 CATECHISM OF THE CATHOLIC RELIGION

should any one attempt to lead you to what is wrong,

repulse him
or seek for the protection of others. *
My
son, if sinners shall entice thee, consent not to them.
If they shall say Come with us ; my son, walk not thou
:

with them' (Prov. i. 10-15). Avoid all immoral books,

magazines and newspapers. ( See note to quest. 9, First
Commandment.
THE SEVENTH COMMANDMENT OF GOD.
'Thou shalt not steal.*

1. What does the Seventh Commandment

forbid?
The Seventh Commandment forbids us to injure our
neighbor in his property by robbery or theft, by cheating,
usury, or in any other unjust way.
2. Whoare gtiilty of robbery or theft?
Not only those who are properly called robbers and
thieves, but also all those, 1. Who give them advice or
assistance; 3. Who buy, sell, hide, or keep stolen goods;
3. Who do not return the things they have found or
borrowed; 4. Who do not pay their debts; and 5. All
those who beg without need, and thus defraud the real
poor of their alms.
3. How
is fraud committed?
1. By
injuring, openly or secretly, our neighbor's
property or business ; 3. By giving false weight or meas-
ure, or bad money, or practising any other deceit in
buying or selling; 4. By refusing to pay our lawful
debts when we can do so.
4. How, also, may servants and employees be guilty of
fraud?
1. By disposing of their employer's property with-
out his consent; 2. By wasting time or material; and
by disregarding just agreements or contracts which they
have made with their employers.
Servants may not give alms of the property of their
employers without their consent.
 CATECHISM OF THE CATHOLIC RELIGION 205

5. In what other ways may we sin against the Seventh

Commandment ?
1. By gambling and other extravagances injurious to

one's family; 2. By evading our just share of public

burdens, such as paying taxes; 3. By wasting or ap-
propriating public money unjustly; 4. By usurious
practices.
6. Who are guilty of usurious practices?
1. Those who exact unlawful interest for money
loaned; 2. Those who purchase in large quantities ar-
ticles of food and other necessaries, in order to obtain
more than a just price for them; 3. In general, those
who in trade take unfair advantage of their neighbor's
ignorance or necessity.
7. May we also grievously sin against the Seventh
Commandment by petty thefts or frauds?
Yes 1. When we so often repeat them that the owner
:

suffers a considerable loss, and even when we have only

the intention of thus repeating them; and 2. When the
loss of a thing, trifling in itself, causes our neighbor a
considerable injury.
8. What must we do when we are in possession of ill-
gotten goods or have unjustly injured our neighbor?
We must restore the ill-gotten goods, and repair, as
far as we are able, the injury done ; without this we can-
not obtain pardon from God.
9. Who is bound to make restitution or reparation?
1. He who is in possession of the thin,o-s stolen, or of
their value, or who has really done the injury.
2. If he does not do it, the obligation devolves on
those who, by counsel or action, were accessory to the
sin, or who did not hinder it, although they were able
to do so, and were bound by the duties of their station or
office to hinder the wrong.
10. How much must be restored?
1. If one has hnowingJy and unjustly taken or de-
206 CATECHISM OF THE CATHOLIC RELIGION

tained his neighbor's goods^ he must fully compensate

him.
2. If he did unhnowingly and unwillingly, he must,
it
as soon as he comes to know that it is another man's
property, restore all that is still left and as much more
as his wealth has increased by it.
In the former case, full restitution must be made not only of
the things stolen, or, if they are gone, of their value, but also
of that which, in the meantime, they have produced; those ex-
penses, however, being deducted which even the owner would
not have been able to avoid. And, in general, the owner must
be compensated for all the profits which he has been deprived
of, and for all the losses he has suffered. In the latter case,
we are bound to restore all that which, after deducting the ex-
penses, is still remaining of the ill-gotten goods and of their
produce, and, in general, as much as, by their possession and
temporary use, we have become the richer.

11. To whom must restitution of the ill-gotten goods be

made?
To the owner or to his heirs but if this be not possi-
;

ble, they must be given to the poor or be appropriated

to religious and charitable purposes.

12. What must they do who cannot immediately make

restitution?
They must sincerely have the intention of doing so
as soon as they can ; and, in the meantime, they must
employ all reasonable means to enable themselves to per-
form this duty.
13. What should we bear in mind in order to guard
against stealing, or against neglecting to make restitu-
tion?
1. That death will at length wrest the ill-gotten goods
from us, and perhaps sooner than we expect ; 2. That the
stolen property will bring us, not happiness and bless-
ing, but misfortune and malediction, uneasiness and a
miserable end;^ and 3. That there is no greater foolish-
ness than to forfeit Heaven for the perishable things of
 CATECHISM OF THE CATHOLIC RELIGION :^U7

this world, and to plunge our soul into unquenchable

fire.^
^*He who sowethiniquity shall reap evils' (Prov. xxii. 8).
*
' What profit a man if he gain the whole world, and
doth it
suffer the loss of his own soul? Or what exchange shall a man
give for his soulf (Matt. xvi. 26).

14. What are we commanded by the Seventh Com-

mandment?
We are commanded to give to every one his due, and
to be charitable to our neighbor.
Application. Give to every one his own, and be con-
tented with what you have. * A
little, justly gained, is
better than much, gained unjustly.' Never steal any-
thing, be it ever so little, and mind this true saying:
* Small beginnings make great endings.' Beware of
daintiness, drunkenness, idleness, gambling, vain show,
and finery for all this leads people
; to robbery and theft,
and brings them to ruin.

THE EIGHTH COMMANDMENT OF GOD.

'Thou shalt not bear false witness against thy neighbor.*

1. What does the Eighth Commandment forbid?

The Eighth Commandment forbids above all to give
false evidence; that is, to say in a court of justice what
is not true.
'And bringing two men, sons of the devil, they made them
sit against him [Naboth] and they, like men of the devil, bore
;

witness against him before the people' (3 Kings xxi. 13).

2.How are we to give evidence in a court of justice?

We must tell the exact truth, just as we know it, and
neither more nor less.

3. What other sins are forbidden by the Eighth Com-

mandment?
1. Lies and hypocrisy; 2. Detraction and calumny or
slander; 3. False suspicion and rash judgment; and, in
208 CATECHISM OF THE CATHOLIC RELIGION

general, all sins by which the honor or character of our

neighbor is injured.
4. What is meant by a lie?
To
say knowingly and deliberately what is not true,
with the intention of deceiving.
ever lawful to tell a lie?
5. Is it
No ; never lawful to tell a lie, neither for our own
it is
nor for another's benefit, not even in jest or need; for
every lie is essentially opposed to God, who is truth it-
self.
*A lie is a foul blot in a man' (Ecelus. xx. 26). 'Lying lips
are an abomination to the Lord (Prov. xii. 22).
'
Example: —
Punishment of Ananias and Saphira (Acts v.). Although it is
never lawful to tell an untruth, yet we are sometimes bound by
charity or official duty to conceal the truth.

6. How
do we sin by hypocrisy?
Bypretending to be better or more pious than we
really are, in order to deceive others.
'Woe to you, Scribes and Pharisees, hypocrites! because you
are like to whited sepulchres, which outwardly appear to men
beautiful, but within are full of dead men 's bones, and of all
filthiness. So you also outwardly indeed appear to men just,
but inwardly you are full of hypocrisy and iniquity' (Matt.
Kxiii. 27, 28).
7. How do we sin by detraction?
By revealing the faults of others without any neces-
ity.
8. When is it allowed to reveal the faults of others?
We are allowed, and even bound, to reveal them, 1.
When it is for the good of the guilty person ; or 2. When
it is necessary for preventing a greater evil.

9. What be observed in making such revelation?

is to
1. The revelation must proceed from a pure motive
of charity, and be made to such only as are able to rem-
edy the evil; 2. The fault is not to be exaggerated, nor
is what uncertain to be represented as certain.
is
10. How
do we sin by calumny or slander?
By imputing faults to our neighbor which he has not
at all, or by exaggerating his real faults.
 CATECHISM OF THE CATHOLIC RELIGION 209

'If a serpent bite in silence, he is nothing better that back-

biteth secretly' (Eccles. x. 11). —
Example: Aman (Esth.
xiii.).

every calumny or detraction equally sinful?

11. Is
Nothe sin is the greater, 1. The more important the
;

fault is, and the more considerable the person of whom

it is mentioned; 2. The greater the loss and injury is
which he suffers by it; 3. The more people there are who
hear it; and 4. The worse our intention is in divulging
it.

A most injurious and detestable sin is iale-hearing or whis-

—
pering i.e., when we relate to a person what another has said
of him, and thus create hatred and dissension between them.
'The luhisperer and the double-tongued is accursed; for he hath
troubled many that were at peace' (Ecclus. xx^dii. 15).

12. Is it also a sin even to listen to detraction or cal-

umny?
Yes, it is a sin, 1. To listen with pleasure to detraction
or calumny; 2. Not to prevent it when it is in our power
and 3. To occasion and encourage it by asking questions
or approving of it.
'Hedge in thy ears with thorns, hear not a wicked tongue'
(Ecclus. xxviii. 28), 'The north wind driveth away rain, as
doth a sad countenance a backbiting tongue' (Prov. xxv. 23).

13. What is he obliged to do who, by slander or abu-

sive language, has injured the character of his neighbor?
He is obliged, 1. To retract the slander or to beg par-
don; and 2. To repair all the injury he has done him.
'A good name is better than great riches' (Prov. xxii. 1).
Therefore it is an obligation to restore the former as well as the
latter.

14. Must we also retract when we have divulged *

true
but hidden faults?
No ; in such a case we should try to excuse our neigh-
bor, and to repair his honor by some other lawful means.

15. When do we sin by false suspicion and rash judg-

ment?
210 CATECHISM OF THE CATHOLIC EELIGION

We sin, 1. By false suspicion, when, without sufficient

reason, we deliberately surmise evil of our neighbor;
and 2. By rash judgment, when, without sufficient rea-
son, we believe the evil to be true and certain.
'Judge that you may not be judged. .
not, Why seest . .

thou the mote that is in thy brother's eye, and seest not the
beam that is in thine own eye?' (Matt. vii. 1, 3).
i6. What are we * commanded* by the Eighth Com-
mandment?
We are commanded, 1. To speak the truth in all
things ; 2. To be solicitous for the honor and reputation
oi. every one; and 3. To bridle especially our tongue.

77. How far should we also be solicitous for our own

honor?
As tar as the honor of God, the edification of our
neighbor, and the duties of our state of life require it.
*We forecast what may be good not only before God, but also
before men' (2 Cor. viii. 21). Yet we should always be ready
to suffer also reproach and ignominy for our own and our neigh-
bor 's salvation, or for the sake of Jesus Christ. In this sense it
is said, 'If one strike thee on thy right cheek, turn to him also
the other' (Matt. v. 39); and, If you be reproached for the
*

name of Christ, you shall be blessed' (1 Pet. iv. 14). 'And

they [the Apostles] indeed went from the presence of the Coun
cil rejoicing that they were accounted worthy to suffer re-
proach for the name of Jesus' (Acts v. 41).

18. How are we to be solicitous for our own reputa-

tion?
Above all by continually leading a Christian life,^
and by avoiding, to the best of our power, even the least
appearance of evil.^ In defence of our reputation when
attacked we can use none but lawful means.
^
But with modesty and fear, having a good conscience that
' :

whereas they speak evil of you, they may be ashamed who false-
ly accuse your good conversation in Christ' (1 Pet. iii. 16).
*'
From all appearance of evil refrain yourselves ' ( 1 Thess. v.
22).
19. How may we best guard against the sins of the
tongue?
 CATECHISM OF THE CATHOLIC EELIGION 211

1. By
not talking inconsiderately, and by bearing in
mind we have to give an account of every idle word
that
we speak (Matt, xii. 36) ; and 2. By keeping our heart
free from ambition, envy, hatred, vengeance, etc.
1. He that keepeth his mouth, keepeth his soul but he that
'
;

hath no guard on his speech, shall meet with evils' (Prov. xiii.
3). 2. 'O generation of vipers, how can you speak good things,
whereas you are evil? for out of the abundance of the heart
the mouth speaketh' (Matt, xii. 34).
Application. Detest all lies and falsehoods. Never
speak uncharitably of your neighbor, nor grieve him by
reproachful words ' The stroke of a whip maketh a
:

blue mark; but the stroke of the tongue will break the
bones' (Ecclus. xxviii. 21). However, do not conceal
faults from those who can correct them.

THE TENTH COMMANDMENT.

*Thou shalt not covet thy neighbor's goods.'

1.What does the Tenth Commandment forbid?

The Tenth Commandment forbids all voluntary de-
sire of our neighbor's goods.
'The desire of money is the root of all evils' (1 Tim. vi. 10).
— Example: Achab (3 Kings xxi.).
2. What are we commanded by
*
' the Tenth Command-
ment?
We are commanded to be contented with what is our
own, and not to be envious of what belongs to others?
3. How can a Christian, even in poverty, be easily con-
tented with his own?
By bearing in mind, 1. That a clean conscience is
the greatest treasure; 2. That our true home is in the
other world; 3. That Christ also has become poor for
our sake, and that one day He will magnificently reward
all those who patiently suffer poverty for His sake.

4. Why does God forbid not only all evil actions, but
also all evil thoughts and desires?
Because evil thoughts and desires defile the heart, and
finally lead also to evil actions.
212 CATECHISM OF THE CATHOLIC KELIGION

'Man seeth those things that appear, but the Lord beholdeth
the heart' (1 Kings xvi. 7). 'From the heart come forth evil
thoughts, murders, adulteries,' etc. (Matt. xv. 19).
Application. Turn your thoughts toward eternit}^,
and you will have no difficulty to despise all that is tem-
poral. '
Walk love God, the Supreme
in the Spirit/ i.e.,

Good, ' and you shall not fulfil the lusts of the flesh
(Gal. V. 16). Happy is he who can truly say ' soul : My
longeth and fainteth for the courts of the Lord; my
heart and my flesh have rejoiced in the living God
*

(Ps. Ixxxiii. 3).

CHAPTER III.

The Six Commandments of the Church.

1. Are there, besides the Commandments of God, any

others which Christians are bound
keep? to
Yes, the Commandments of the Church.
2. Whence has the Church a right to give Command-
ments?
From Jesus Christ Himself, who has commissioned
His Church to guide and govern the faithful in His
name (pages 142-3, quest. 42-44).
Therefore, to despise the Commandments of the Church is to
despise Christ Himself. *He that heareth you, heareth me;
and he that despiseth you, despiseth me' (Luke x. 16).

3. Has the Church no further right than to give Com-

mandments?
She has watoh over the observance of
also a right to
these Commandments, and to punish those who break
them ; for instance, to refuse them the Holy Sacraments
(Matt, xviii. 18), and finally to exclude them from the
Church, and to deprive them of Christian burial when
they die (1 Cor. v. 3-5). (See page 133, quest. 10.)
4. Which are the general or chief Commandments of
the Churck?
 CATECHISM OF THE CATHOLIC RELIGION 213

These six:
1. To abstain from servile work and to hear Mass on
all Sundays and Holy days of obligation.
2. To fast and to abstain on the days appointed by
the Church.
3. To confess our sins at least once a yesLV.
4. To receive worthily the Blessed Eucharist at Easter
or within the time appointed.
5. To contribute to the support of our pastors.
6. Not to marry persons within the forbidden degrees
of kindred or otherwise prohibited by the Church; nor
to solemnize marriage at the for^:idden times.

5. Why has the Church given us these Command-

ments?
To explain the Commandments of God more pre-
cisely, and to determine more particularly how they are
to be kept and 2. To lead us to a religious and peniten-
;

tial life, and thereby to secure our eternal salvation.

6. How do these Commandments of the Church bind
us?
They bind us strictly —that is, under pain of grievous
sin.
*If he will not hear the Church, let him be to thee as the
heathen and publican' (Matt. x\ni. 17). Even in the Old Law
God had ordained: 'He that will be proud and refuse to obey
the commandment of the priest, that man shall die, and thou
shalt take away the evil from Israel and all the people hearing
;

it shall fear, that no one afterwards swell with pride' (Deut.

xvii. 12, 13).

Application. Be determined always humbly and corw

scientiously to observe the Commandments and Ordi-
nances of the Church, that one day Jesus Christ may
own you as a faithful sheep of His flock, which He has
charged St. Peter and his successors to feed.

THE FIRST COMMANDMENT OF THE CHURCH.

I. What are we commanded by the First Command-
ment of the Church?
214 CATECHISM OF THE CATHOLIC EELIGION

By the First Commandment, Wc. are commanded, in

the keep holy the Sundays and the Holy-
first place, to
days which the Church has instituted in honor of our
Lord and of His Saints, by resting from servile work.
—
As in the Old Law, on certain occasions for instance, after
the victory gained by the Jews over Holofernes (Judith xvi.
31), and over Aman (Esther ix.) —
festivals were instituted in
memory of the blessings received from God; so also has the
Christian Church, in different times, most justly commanded
that several Holydays or anniversaries should be celebrated in
honor of Jesus Christ, of His glorious Mother, and of the
Saints, His glorified friends.

2. For what purpose were the Feasts of Our Lord in-

stituted?
They were instituted that we should, 1. Devoutly
meditate on the mysteries of our Redemption; 2. Thank
God for His graces; and 3. Eenew our zeal in serving
Him, and thus render ourselves worthy of the fruits of
Eedemption.
In the course of each Ecclesiastical Year, the whole life of
Jesus Christ is so represented to us in its principal parts as if
the mysteries which we commemorate were renewed before our
eyes. Therefore it is the intention of the Church that we should
every year contemplate with her the life of Christ from its be-
ginning to its end. In Advent we should, by repentance and
longing expectation, prepare the way for the coming of our Ee-
deemer into our hearts; in Lent we should, by penance and
mortification, participate in His sufferings, die to sin, and spir-
itually rise with Him to a new life at Easter. At the approach
of the Feast of Pentecost we should ardently long for the gifts
of the Holy Ghost, and then continually endeavor to co-operate
with the graces received.

3.Why were the Feasts of the Saints instituted?

That we may, 1. Praise the Lord for the graces which
He has bestowed upon them, and, through them, upon
us also; 2. Eepresent to our mind their exemplary vir-
tues upon earth and their eternal bliss in Heaven, and
resolve to imitate them; and 3. Implore their interces-
sion with God.
 CATECHISM OF THE CATHOLIC RELIGION 215

4. Can the Church also suppress Holydays?

As she has full power to institute Holydays, so she
lias also a right to suppress them again, to transfer them,
or to limit them to certain places, when time and cir-
cumstances require it.

The doctrine of the Church always is, and must be, one and
the same, because it comes from God; but it is not so with her
regulations and laws of discipline, which she makes after the
lapse of ages, and must adapt to variety of times and places.
Therefore, without detriment to the unity of her doctrine, there
may be a difference in the celebration of her festivals.
Besides the Sundays, the following festivals are Holydays of
obligation in the United States: The Circumcision of our Lord;.
January 1; Ascension of our Lord; Assumption of the Blessed
Virgin, August 15; All Saints, November 1; The Immaculate
Conception of the Blessed Virgin, the Patronal Festival of the
American Church, December 8; and Christmas, or The Nativity
of our Lord, December 25.
Application. Prepare yourself, in conformity with
the spirit of the Church, as fervently for every chief fes-
tival of the year as if it were the last in your life. Be-
ware of profaning the Holydays of obligation by servile
work, by excesses, or sinful amusements.

5. What are we further commanded to do by the First

Commandment of the Church?
By the First Commandment we are further com-
manded to assist, on all Sundays and Holydays of obli-
gation, at the Holy Sacrifice of the Mass with due at-
tention^ reverence, and devotion.

6. Why are we commanded especially to hear Mass on

Sundays and Holydays of obUgation?
Because the Sacrifice of the Mass is the most holy
and salutary of all Divine Services, and that in which
the Most High is honored in the most worthy manner.

7. Who are obliged to hear Mass on Sundays and

Holydays of obUgation?
All who are seven years of age and have attained the
use of reason (Avhich is generally the case at that age)
216 CATECHISM OF THE CATHOLIC KELIGION

are strictly bound to hear Mass, unless weighty reasons,

as illness, nursing the sick, etc., excuse them from it.

8. When do we sin against this command of the

Church?
I. When
through our own fault we lose either the en-
tireMass or a great part of it and 2. When during Mass
;

we give way to voluntary distractions, look about through

curiosity, talk, laugh or otherwise behave so that we can-
not follow the Mass.

g. Where should the faithful hear Mass on Sundays

and Holydays?
In the parish church, when it is possible; also in any
church or public oratory.
10. Why does the Church wish that the faithful should
attend Divine Service especially in their parish church?
Because in the parish church the pastor preaches and
offers the Sacrifice of the Mass principally for his
parishioners.
II. Does this Commandment of the Church also com-
mand us to hear the sermon?
According to the letter it does not; but according to
the spirit it certainly does; for the hearing of the word
of God also belongs to the worthy celebration of the Sun-
days and Holydays, and is, in general, an essential duty
of a Christian.
In the primitive Church the sermon was generally preached
at Mass after the Gospel; therefore the Church, which com-
mands us to hear Mass, had no occasion for giving a particular
and express commandment to hear the sermon.
12. Why are all Christians bound to hear the word of
<>od?
Because the word of God is for all a most power-
1.
ful sanctification, ordained by God Himself;
means of
2. Because it is indispensable to all to be repeatedly re-
minded of the truths of Edition, and to be admonished
 CATECHISM OF THE CATHOLIC KELIGION 217

to liveup to them ; and 3. Because all are obliged to mu-

tual edification, by setting one another an example of
Christian piety.
'He that is of God, heareth the words of God; therefore
you hear them not, because you are not of God' (John viii.
47). It is therefore a bad sign when people neglect to hear
the word of God.

13. Howshould we hear the word of God?

We 1. Listen to it with earnest attention, and
should,
with an ardent desire of w^orking out our salvation ; and
2. We should reflect well upon it, apply it to ourselves,
and faithfully follow it.

'Blessed are they who hear the word of God and keep it'
(Luke xi. 28; comp. Luke viii. 5-15).

Application. Make it a rule to assist with devotion

on Sundays and Holydays at the Divine Service in the
morning and in the afternoon, and to prefer your parish
church to any other.
Missions, retreats and Lenten courses of instructions
are seasons of special grace and mercy, particularly for
those who have been leading irregular lives: to neglect
these opportunities is to despise the mercy of God.

THE SECOXD COMMAXDMEXT OF THE CHURCH.

1. What does the Second Commandment of the
Church oblige us to do?
The Second Commandment of theChurch obliges us
to observe the laws of abstinence and fasting laid down
by the Church.

2. What does the law of abstinence forbid?

The law meat
of abstinence forbids the eating of flesh
and of broth or soup made of meat; but it permits the
use of eggs, milk, cheese, and butter; also seasonings of
food which are made from the fat of animals.
218 CATECHISM OF THE CATHOLIC EELIGION

3. What does the law of fasting prescribe?

It prescribes that only one full meal a day may be
taken. But it does not forbid a small quantity of food
in the morning and evening, the quality and quantity to
be regulated according to the approved custom of one's
locality.

4. Is it permitted to eat both flesh and fish at the

same meal on days of fasting which are not also days
of abstinence?
Yes; we may eat flesh and fish at the same meal.
Also, we may take the full meal in the evening and a
collation in the middle of the day.

5. What days does the law of abstinence, as apart

from the law of fasting, oblige us to observe?
The law of abstinence, apart from the law of fast-
ing, obliges us to abstain on all the Fridays of the year.

6. On what days are both the laws of abstinence and

of fasting to be observed?
The laws both of abstinence and of fasting are to be
observed on 1. Ash Wednesday, The Fridays and Sat-
urdays of Lent; 2. The Wednesdays, Fridays and Sat-
urdays of the Ember days, 3. The Vigils of Pentecost,
of the Assumption of the Blessed Virgin Mary, of the
Feast of All Saints and of Christmas Day.
The Forty Days of Lent are ordained in imitation of the
forty days' fast of Jesus Christ, in remembrance of His
bitter Passion and Death, and that we may worthily prepare
ourselves for the celebration of Easter. The Ember Days
are ordained that the faithful may thank God for the bless-
ings they have received in each quarter of the year; that
in each season they may be reminded to do penance; and
also that they may obtain of God worthy priests, these being
generally the days of their ordination. By the Vigils the
faithful prepare themselves for the worthy celebration of
great festivals. The four weeks preceding the feast of
Christmas are called the holy season of Advent. It is time
of special prayer and devotion.
 CATECHISM OF THE CATHOLIC EELIGION 219

7. On what the law of fasting, apart from the

days is
law be observed?
of abstinence, to
The law of fasting, apart from the law of ahstinen^e,
is to be observed on all Week Days in Lent that have
not been already mentioned. (See preceding question.)

8. Do the laws either of abstinence or fasting bind on

Sundays or Holidays of obligation?
No; on Sundays and holidays of obligation neither
fast nor abstinence need be observed; also the Lenten
obligations of abstinence and fast end at noon on Holy
Saturday, because the Lenten Season closes at the end of
Mass on that day.

9. Who are bound by the laws of abstinence and of

fasting?
The law of abstinence binds all who have completed
their seventh year; the law of fasting binds those who
have completed their twenty-first year and have not yet
entered upon their sixtieth year.

10. May any persons within these ages be excused

from fasting or abstinence?
Yes ; the sick, convalescent, those in feeble health, and
those who would be unable properly to discharge their
duties of life, if they were obliged to observe fast and
abstinence, may be excused from either or both, accord-
ing to circumstances.

11. What are they to do who believe they have a good

reason to be excused from fulfilling the obUgations of
abstinence and fasting?
They ought to apply to their confessors or Pastors
for counsel.
A bishop may, for special grave local reason, in his Dio-
cese sometimes dispense from the general laws of abstinence
and fasting on particular occasions; or order a fast or absti-
nence to be observed which is not imposed by the general
laws.
220 CATECHISM OF THE CATHOLIC EELIGION
While the faith of the Church remains the same in all ages,
from time to time she introduces changes in her discipline.
By her discipline is meant the laws and regulations which she
prescribes for her own government and for the direction of
Christian life. Her disciplinary laws and precepts comprise,
among other matters, Divine worship, the administering and
receiving of the Sacraments, the duties of fasting and absti-
nence. The collection of these disciplinary regulations is called
the Canon Law. Owing to the changes which time brings
about in the Avays of life, habits, customs and conditions of the
faithful, the Church, for the welfare of her children, introduces
changes in her discipline to adapt it the better to the changed
conditions. The Holy See has recently issued a complete Code
of Canon Law in which is laid down some modifications of
former discipline especially with regard to the laws of fasting
and abstinence.

12. Is it not superstitious to abstain from certain kinds

of food?

It is superstitious, if we abstain from certain food as

if itwere evil and nnclean in itself, as some heretics as-
serted ; ^ but it is not so by any means if we do it in the
spirit of obedience and penance, as the Catholic Church
prescribes.^
^ St. Paul combated this heresy
(1 Tim. iv. 1-4); and also
the Catholic Church has at all times combated and condemned
it. ^ God Himself forbade certain meats to the Jews (Levit. xi.

2, etc.), and the Apostles to the first Christians (Acts xv. 29).
St. John the Baptist ate nothing but locusts and wild honey
(Mark i. 6). Eleazar and the seven Machabean brothers, with
their mother, chose to suffer the most painful death, rather
than transgress the law of God by eating swine's flesh (2
Mach. vi. and vii.).

13. But does not our Saviour clearly say: 'Not that
which goeth into the mouth defile th a man'?
Yes; but the disobedience which proceeds from the
heart defiles hiin (Matt. xv. 11, 18), as it is proved by
the fall of our first parents.
Let, however, no one believe that the breaking of the fast is
only then a grievous sin when it proceeds from a contempt of
 CATECHISM OF THE CATHOLIC KELIGION 221
the Commandment or from a deliberate resistance to the Church.
This opinion erroneous, and has been expressly condemned by
is
the Church (Alexand. VII. Propos. 23). Nay, there is a cul-
pable disobedience when one knowingly and deliberately does
what the Church has forbidden, even though it be neither at-
tended with obstinacy nor contempt of the Commandment, but
is done either through gluttony or through a weak complaisance
to others.

14. Should we, on fasting-days, content ourselves with

abstaining from food?
No; we should, according to the intention of the
Church, spend these days in the spirit of penance, and
sanctify them by prayer and good works (Isaias Iviii.
6,7).
Application. Eespect the Commandment of fasting
and abstinence as a Commandment which God Himself
has given you through His Church, and consider it an
honor to observe it strictly.

TPIE THIRD^ FOURTH^ AND FIFTH COMMANDMENTS OF

THE CHURCH.
1. What are we commanded by the Third and Fourth
Commandments of the Church?
By the Third and Fourth Commandments we are com-
manded, 1. To confess our sins faithfully at least once a
year; and 2. To receive the Holy Communion worthily
at Easter or during the Easter-time; that is, from the
first Sunday in Lent till Trinity Sunday, inclusive.

2. To whom must the confession be made?

To any Priest authorized by the Bishop to hear con-
fessions.
In former times the faithful were commanded by the Church
to confess their sins once a year to their own Parish Priest, or
to ask leave of him if they wished to confess to another Priest.
Hence comes this form of the Commandment, which is still in
use in some dioceses: 'Thou shalt confess thy sins once a year
to thy Parish Priest, or, with his permission, to another.
323 CATECHISM OF THE CATHOLIC EELIGION

3. Where are we to receive Easter Communion?

Conformably to a precept of the Church, we are to
"

receive in the parish church, or at least notify our

it
pastor if we receive it elsewhere.
4. At what age are we obliged to go to Confession and
Communion?
Decrees of Popes and laws of the Church make it clear
that at theage of reason, which is about seven years, all
are bound by the precept of Easter Communion. The
parents, aswell as the confessor and pastor, are obliged
to see thatchildren make their first communion in time
to fulfill this duty.
In a decree dated August, 1910, the Sacred Congregation of
the Sacraments declares that the obligation of satisfying the
precepts of both communion and confession begins when the
child commences to reason, which, the decree says, is at the
age of seven or thereabouts.

5. Why has the Church commanded that the Blessed

Sacrament should be received during Easter-time? .

1. Because Jesus Christ instituted the Holy Eucharist

within this time; and 2. Because within this time He
died, and rose again from the dead, and, therefore, we
also should die to sin and lead a new life.

6. Ought we to think it sufficient to receive Holy Com-

munion once in the year?
No; it is the intention and most earnest desire of
Holy Mother Church that we should frequently, and
even daily, partake of this august Sacrament.
The Church does not bind us under pain of sin to go
oftener than once a year at Easter-time, but her laws
manifest her fervent wishes for daily Communion among
all the faithful irrespective of age or sex.

7. Why, then, does the Church not command us to

communicate oftener?
1. Because the love of God and the care for our souls
should alone be sufficient motives to induce us to do so
and 2. Because the Church wishes to prescribe, under
 CATECHISM OF THE CATHOLIC RELIGION 223

pain of mortal sin, only what she deems absolutely

necessary.
Application. Make it a rule to go to Confession and
Communion at least once a month,
8. What are we commanded to do by the Fifth Com-
mandment of the Church?
We are commanded to contribute cheerfully, accord-
ing to our means, to the support of our Pastors and of
our churches, schools, and religious institutions, and of
Eeligion generally.
9. Are we bound in conscience and in justice to con-
tribute to the support of our Pastors?
Yes; and by a Divine precept also. St. Paul says:
'So the Lord ordained, that they who preach the Gospel
should live by the Gospel' (1 Cor. ix. 13, 14).
Under the Old Law God commanded the people of Israel to
give tithes and offerings for the support of the priesthood and
the maintenance of worship. In the Church, from the begin-
ning, this was a sacred duty. 'For as many as were owners of
lands or houses sold them and brought the price of the things
they sold, and laid it down before the feet of the Apostles, and
distribution was made to every one, according as he had need*
(Acts iv. 34, 35).
10. Does this Commandment of the Church apply only
to heads of famiUes?
Xo : it applies also to all who earn or enjoy an income
of their own.
(On the Sixth Commandment of the Church, 'Not to marry
within certain degrees of kindred, or privately without wit-
nesses, nor to solemnize marriage at the forbidden times,' see
the Sacrament of Matrimony.)

CHAPTEE lY.

The Violation of the Commandments.

§ 1. On Sin in general.
I. What is actual sin?
Actual sin is a wilful violation of the Law of God.
224 CATECHISM OF THE CATHOLIC RELIGION

2. In how many ways may we sin?

We may sin, 1. By had thoughts', desires, words, and
actions and 2. Also by the omission
; of the good which
we are bound to do.
3. Are all sins equally grievous?
No; there are grievous sins, which are called mortal;
and there are lesser ones, which are called venial.
Some sins in the Holy Scripture are compared to motes, and
others to beams (Matt. vii. 3) and it is also written of the
;

just man that 'he shall fall seven times' (Prov. xxiv. 16).

4.When do we commit mortal sin?

We commit mortal sin when we wilfully violate the
Law of God in a matter which we know or believe to be
important.
5.Why are grievous sins called mortal ' sins? '

Because grievous sin deprives the soul of supernatural

life —
that is, sanctifying grace —
and renders us guilty
of eternal death, or everlasting damnation.
when it is completed, begetteth death' (James i. 15).
'Sin,
'I know thy works, that thou hast the name of being alive, and
thou art dead' (Apoc. iii. 1).

6. When do we commit venial sin?

Wecommit venial sin when we transgress the Law of
God in a matter not of grave importance, or when our
transgression is not quite voluntary.
7.When is the transgression not quite voluntary?
When with our understanding we do not sufficiently
perceive the evil, or, with our will, we do not fully con-
sent to it.
8. Why are lesser sins called * venial ' sins?
Because they can be forgiven more easily, and even
without confession.
9.Should we dread only mortal sins?
No; we should dread and carefully avoid any sin,
whether it be grievous or venial, as the greatest evil on
eart]'.
 CATECHISM OF THE CATHOLIC RELIGION 225

'How can I do this wicked thing, and sin against my Godf

(Gen. xxxix. 9).

10. What should deter us from committing sin?

The consideration of its malice and evil consequences.

11. In what does the malice of mortal sin principally

consist?
In that mortal sin is
this :

1. A
grievous offence against God, our Supreme Lord,
and the most criminal disobedience to His holy will
2. The most shameful ingratitude to God, our greatest
Benefactor and best Father
3. Detestable infidelity to our most amiable Redeemer,
and contempt of His graces and merits.
1. Thou hast broken my yoke, and thou saidst I will not
*
:

serve' (Jerem. ii. 20). 2. 'Hear, O ye heavens, and give ear, O

earth, for the Lord hath spoken: I have brought up children
and exalted them; but they have despised me' (Isai. i. 2). 3.
Of those 'who were once illuminated, have tasted also the
heavenly gift, and were made partakers of the Holy Ghost, and
are fallen away [from God by mortal sin],' St. Paul says 'that
they crucify again to themselves the Son of God, and make Him
a mockery' (Heb. vi. 4-6). 'If any man love not our Lord
Jesus Christ, let him be anathema' (1 Cor. x\'iii. 22).
12. Can we comprehend the full malice of an offence
against God?
We cannot, because we do not comprehend the infinite
greatness and goodness of the Lord our God, who is of-
fended by sin.

13. What most of all shows us the mahce of an offence

against God?
1. The grievous punishment of the wicked angels and
of our first parents; 2.The everlasting punishment in
hell which every mortal sin deserves; and 3. The most
bitter Passion and Death which the Only Son of God
suffered for our sins.

14. What
are the consequences of mortal sin?
Mortal Separates us from God, and deprives
sin, 1.
us of His love and friendship; 2. It disfigures in us the
226 CATECHISM OF THE CATHOLIC EELIGION

image of God, and disturbs the peace of our conscience

3. It robs us of all merits, and of our heirship to Heaven;
and 4. It draws upon us the judgments of God, and,
lastly, eternal damnation.
'They that commit sin and iniquity are enemies of their own
soul' (Tob. xii. 10). — Examples: Cain, Antiochus, Judas. Para-
ble of the rich man.

15. Why should we also carefully avoid venial sin?

1. Because venial sin also is an offence against God,
and is, therefore, after mortal sin, the greatest of all
evils
2. Because it weakens the life of the soul, and hinders
many graces which God
intends to give us; and
3. Because it also brings many punishments of God
upon us, and leads us by degrees to grievous sins.
'He that is unjust in that which is little, is unjust also in
that which is greater' (Luke xvi. 10). 'Behold how small a fire
what a great wood it kindleth' (James iii. 5).
'Application. ^My son, all the days of thy life have
God in thy mind, and take heed thou never consent to
Bin. . . . We lead indeed a poor life; but we shall have
many good things, if we fear God, and depart from all
sin, and do that which is good ' (Tob. iv. 6, 23 )„

§ 2. On the different hinds of Sin,

16. What particular kinds of sin are there?

1. The seven Capital or Deadly Sins; 2. The six sins
against the Holy Ghost; 3. The four sins crying to
Heaven for vengeance; and 4. The nine ways of being
accessory to another person's sins.
17. Which are the seven Capital Sins?
1. Pride; 2. Covetousness ; 3. Lust; 4. Anger; 5. Glut-
tony; 6. Envy; and 7. Sloth.
18. Are these sins always grievous?
They are grievous sins as often as a weighty duty
either to God, our neighbor, or ourselves is violated by
them.
 CATECHISM OF THE CATHOLIC RELIGION 227

19. Why are they called Capital Sins?

Because they are also vices ; that is, main sources from
which all other sins take their rise.
20.When do we sin by Pride ? * '

When we think too much of ourselves, do not give God

the honor due to Him, and despise our neighbor.
From pride spring especially: Vanity, ambition, hypocrisy,
disobedience, and resistance to superiors; coldness and hard-
heartedness towards inferiors; an inordinate desire of ruling;
quarrel and strife; ingratitude, envy, cruelty, infidelity and
heresy, hatred of God. —
Examples: Lucifer, Nabuchodonosor,
Holof ernes, Aman, Herod, the Pharisee, etc. 'Pride is hateful
before God and men. It is the beginning of all sin; he that
holdeth it shall be filled with maledictions, and it shall ruin him
in the end' (Ecclus. x. 7, 15).

21. When do we sin by *Covetousness'?

WTien we inordinately seek and love money or other
worldly goods, and are hard-hearted towards those who
are in distress.
Covetousness, or avarice, leads people to an excessive care
for earthly things, to hardness of heart, lying, perjury, theft,
fraud, usury, simony, treachery, superstitious seeking after hid-
—
den treasures, to manslaughter and murder. Examples: Achan,
Ahab, Giezi, Judas, Ananias, and Saphira. 'There is not a
more wicked thing than to love money; for such a one setteth
even his own soul to sale' (Ecclus. x. 10). 'They that will be-
come rich fall into temptation, and into the snare of the devil,
and into many unprofitable and hurtful desires which drown
men into destruction and perdition' (1 Tim, vi. 9).
22. How do we sin by *Lust*?
By indulging in immodest or impure thoughts, desires,
words, or actions.
The ordinary effects of lust, or impurity, are: Aversion to
prayer and to all that is good; excessive fondness for amuse-
ment and dissipation neglect of the duties of our state of life
;

great desire of attracting notice insensibility and cruelty all

; ;

sorts of shameless excesses and of unnatural crimes; seduction

of innocence; false promises and oaths; theft, ruin of health
and of domestic happiness; enmity, duels, suicide or self-mur-
der; and likewise atheism, sacrilege, worship of the devil, mad-
ness, and despair. (See the Sixth Commandment of God.)
228 CATECHISM OF THE CATHOLIC RELIGION

23.When do we sin by Anger'? *

When we are exasperated at that which displeases us,

flyinto a passion, and suffer ourselves to be carried away
by a violent desire of revenge.
Anger leads to hatred, enmity, quarrelling, cursing, blas-
pheming, reviling, and to all the sins and crimes against the
—
Fifth Commandment of God. Examples Esau, whilst in anger, :

designs to kill his brother Jacob; Absalom kills his brother

Amnon. 'Let all bitterness, and anger, and indignation, and
clamor^ and blasphemy, be put away from you, with all malice'
(Ephes. iv. 31).

24. When do we sin by Gluttony ? * '

When we eat and drink too much, or when, out of time

and in an inordinate manner, we long for eating and
drinlving.
From this vice proceed Daintiness, profusion, idleness, drunk-
:

enness, destruction of domestic peace and comfort, indecent

jests and buffooneries, lewdness, adultery, debauchery, impeni-
tence; and likewise cursing, railing, striking, and murdering.
— Examples: The rich man (Luke xvi. 19, etc.); King Baltas-
sar. ' Take heed to yourselves, lest perhaps your hearts be over-
charged with surfeiting and drunkenness, and that day [of judg-
ment] come upon you suddenly' (Luke xxi. 34). 'Their [the
intemperate] God is their belly' (Philip, iii. 19).

25.When do we sin by *
Envy '
?
When we repine at our neighbor's good, and are sad
when he is in possession of temporal or spiritual bless-
ings, and rejoice when he is deprived of them.
Envy produces: Ingratitude and murmuring against God,
blasphemy, blindness, whispering and calumny; hatred, desire
of revenge, deceit and knavery, persecution and murder. Ex- —
amples: Satan, Cain, the brothers of Joseph, Saul, the Phari-
sees. 'By the envy of the devil death came into the world;
and they follow him that are of his side' (Wisd. ii. 2i, 25).
26.When do we sin by Sloth'? <

When we give way to our natural repugnance to labor

and exertion, and thus neglect our duties.

27. What sort of sloth is particiilarly hateful to God?

Lukewarmness, or laziness in whatsoever concerns the
service of God or the salvation of our soul. Therefore
 CATECHISM OF THE CATHOLIC RELIGION 229

God says: ^ I would thou wert cold or hot. But because

thou art luhewarm, and neither cold nor hot, I will begin
to vomit thee out of my mouth ' (Apoc. iii. 15, 16).
The effects of sloth in general are: Neglect of the duties of
our calling, ruin of property, lying, deceit, effeminacy, and a
great nian}^ sins against the Sixth and Seventh Commandments.
'Idleness hath taught much evil' (Ecclus. xxxiii. 29). Go to
'

the ant, O sluggard, and consider her ways, and learn wisdom'
(Prov. vi. 6). The effects of Spiritual Sloth, or Lulceicarmness,
are: Aversion to all religious exercises, contempt of the word of
God and of all means of grace, irritation at salutary admoni-
tions, love of the world, pusillanimity, impenitence, infidelity.
Examples: The slothful servant; the foolish virgins (Matt.
XXV.).

28. What benefit should we reap from the doctrine of

the Capital Sins?
We should carefully avoid them as the sources of all
evil, and most earnestly endeavor to acquire the opposite
virtues.
Application. Every morning, when you get up, re-
solve to guard most carefully during the day against
your chief fault. At night examine your conscience on
it; and if you have failed, repent, and purpose to con-
fess it as soon as possible.

§3. The different l-inds of Sin (continued).

29. Which are the Six Sins against the Holy Ghost?
1. Presumption of God's mercy; 2. Despair; 3. Re-
sisting the known Christian truth 4. Envy at another's
;

spiritual good; 5. Obstinacy in sin; and 6. Final im-

penitence.
Examples: Cain, Pharao, the Pharisees, Elymas the magician
(Acts xiii.).

30. Why are they called sins against the Holy Ghost?
Because by them we resist, in an especial manner, the
Holy Ghost, since we knowingly and willingly despise,
reject, or abuse His grace.
'You stiffnecked and uncircumcised in heart and ears, you
230 CATECHISM OF THE CATHOLIC EELIGION
always resist the Holy Ghost: as your fathers did, so do you
also' (Acts vii. 51).

31. Why should we particularly avoid these sins?

Because they obstruct the entrance of God's grace into
the heart, and therefore hinder our conversion, or render
it very difficult.
Speaking of these sins, Jesus Christ says 'that they shall
not be forgiven, neither in this world, nor in the world to come
(Matt. xii. 32) that is to say, that they are hardly ever for-
;

given, because it is very, very seldom that people truly repent

of them.
32. Which are the Four Sins crying to Heaven for ven-
geance?
1. Wilful murder; 2. Sodomy; 3. Oppression of the
poor, of widows and orphans ; 4. Defrauding laborers of
their wages.
1. 'The voice of thy brother's blood crieth to me from the
earth' (Gen. iv. 10). 2. 'The cry of Sodom and Gomorrha is
multiplied, and their sin is become exceedingly grievous. We
will destroy this place, because their cry is grown loud before
the Lord' (Gen. xviii. 20, and xix. 13). 3. 'Do not the widow's
tears run down the cheek, and her cry against him that causeth
them to fall? From the cheek they go up even to Heaven'
(Ecclus. XXXV. 18, 19). 4. 'Behold the hire of the laborers,
which by fraud has been kept back by you, crieth, and the cry
of them hath entered into the ears of the Lord of Sabaoth'
(James v. 4).
33. Why are they called sins crying to Heaven for
vengeance?
Because, on account of their heinous malice, they
and call on Divine Justice
cry, as it were, for vengeance,
to punish them signally.

34. In how many ways may we become accessory to

another person's sin, and be answerable for it?
In these nine ways: 1. By counsel; 2. By command;
3. By consent; 4. By provocation; 5. By praise or flat-
tery; 6. By silence;^ 7. By connivance ;2 8. By partak-
ing; 9. By defence of the ill done.
^ When we could and should prevent another 's sin either by

kindly admonishing him or by giving information to his parents,

 CATECHISM OF THE CATHOLIC RELIGION 231

his pastor, etc. *If thou declare it not to the wicked, that he
may be converted from his wicked way, and live, the same
wicked man shall die in his iniquity, but I will require his blood
at thy hand' (Ezec. iii. 18). -When we could and should pun-
ish the sinner. Thus Heli sinned, because he knew that hia
'

sons did wickedly, and did not chastise them' (1 Kings iii. 13).

35. Why are we answerable for the sin which another

commits ?
Because, in any of the above ways, we are either the
cause of his sin or co-operate with him in it, and thus
are as guilty before God as if we had committed it our-
:3elves ; or, it may be, even more so.
'Not only they that do such things are worthy of death, but
they also that consent to them that do them' (Rom. i. 32).

Application. Always receive wholesome admonitions

willingly and gratefully. Never participate in the sins
of others; on the contrary, endeavor, to the utmost of
your power, to hinder them; and when, for that reason,
you are to reveal them, do not say ^ I do not like to de- :

nounce others, because I should not like them to de-

nounce me.^ Ought you, then, to be sorry, if some one
were to snatch from your hands the knife with which
you were about to kill yourself ?

CHAPTER y.

Virtue axd Christiax Perfection".

I. Should we be contented with avoiding grievous sins

and crimes?
No; we should also diligently endeavor to become more
and more virtuous, and to attain the perfection suitable
to our condition.
'
He is just, let him be justified still
that and he that is holy,
;

let him besanctified still' (Apoc. xxii. 11). 'Be not afraid to
be justified even to death' (Ecclus. xv'iii. 22). Example of St. —
Paul: 'Not as though I had already attained, or were already
perfect; but I follow after. . One thing I do; forgetting
. .
232 CATECHISM OF THE CATHOLIC EELIGION
the things that are behind, and stretching forth myself to those
that are before' (Philip iii. 12, 13).

§1. Virtue.

2. Why should we endeavor to become more and more

virtuous?
Because man is only good, and pleasing to God, inas-
much as he is virtuous.

3. In what does Christian virtue consist?

Christian virtue, in general, consists in the persever-
ance of the will, and in its constant exertions to do what
is acceptable to God.

4. How is Christian virtue divided with regard to its

origin?
Into infused and acquired virtue.
5. What is infused virtue?
Virtue is called infused, inasmuch as it is a gift of
God, which together with sanctifying grace imparted
is

to the soul, in order to qualify and dispose us for the

practice of supernatural virtues i.e., for the perform-

ance of such pious actions as are worthy of life everlast-

ing (Rom. V. 5).
6.Which virtues are chiefly infused into the soul?
The three Theological Virtues: Faith, Hope, and
Charity.
7. Why are they called * Theological Virtues * ?
Because they come directly from, and directly relate
to, God.

8. When should we make Acts of Faith, Hope, and

Charity?
We should make them frequently, but especially, 1.
In great temptations against these virtues; 2. Yvlien we
receive the Holy Sacraments; and 3. When we are in
danger of losing our life, or on our death-bed.
9. How may we make Acts of Faith, Hope, and Cha^:-
ity?
 CATECHISM OF THE CATHOLIC RELIGION 233

We may make them in this manner

AN ACT OF FAITH.
my God ! Thou art one God in
I firmly believe that
three Divine Persons, Father, Son, and Holy Ghost. I
believe that the Divine Son became man, and died for
our sins, and that He will come to judge the living and
the dead. I believe these and all the truths which the
Holy Catholic Church teaches, because Thou hast re-
vealed them, who canst neither deceive nor be deceived.

AN ACT OF HOPE.
my God! relying on Thy infinite goodness and
promises, I hope to obtain pardon of my
sins, the help
of Thy grace, and life everlasting, through the merits
of Jesus Christ, my Lord and Eedeemer.

AN ACT OF CHARITY.
my
God! I love Thee above all things, with my
whole heart and soul, because Thou are all-good and
worthy of all love. I love my neighbor as myself for
the love of Thee. I forgive all who have injured me,
and ask pardon of all whom I have injured.
Charity here means love.

10. What is acquired virtue?

Virtue is called acquired, inasmuch as it is a faculty
which, with the assistance of God, we acquire by con-
stant practice.
11. What do we generally call those virtues which can
be acquired by practice?
We call them ' Moral Virtues/ because they regulate
our moral conduct according to the will of God.
12. Which among them are the four 'Cardinal'^ or
'Principal Virtues' in which all the others are included?
1. Prudence; 2. Justice; 3. Fortitude: and 4. Tem-
perance (Wis. viii. 7).
234 CATECHISM OF THE CATHOLIC KELIGION
^ They are called Cardinal virtues, because they are, as it
were, the hinges ( Carolines) by which the. whole moral life of a
Christian is supported, and on which it must constantly move.

What is Prudence'?
13. *

Prudence is a virtue which makes us discern what is

truly good and agreeable to God from what only appears
to be so^ and thus prevents our being seduced to evil.
'Be not conformed to this world, but be reformed in the new
ness of your mind, that you may prove what is the good, and
the acceptable, and the perfect will of God' (Eom. xii. 2).
'Beware of false prophets' (Matt. vii. 15). Examples: The —
impiudent Josaphat (2 Paral. xix. 2) ; the wise Virgins (Matt.
XXV.).

14. What is *
Justice '
?
Justice a virtue by which we are always determined
is
to do what is right, and, therefore, always disposed to
give every one his due.
'Eender to Caesar the things that are Caesar's; and to God
the things that are God's' (Matt. xxii. 21). Example: Tobias —
(Tobias ii. 21).

What is Fortitude ?
15. * '

Fortitude is a virtue which enables us to endure any

hardship or persecution, rather than abandon our duty.
Examples: The seven Machabees and their mother, who es-
teemed the torments as nothing (L Mac. vii. 12).

16. What is * Temperance ? *

Temperance is a virtue which restrains our sensual in-

clinations and desires, that they may not allure us from
virtue.
'Refrain yourselves from carnal desires, which war against
—
the soul' (1 Pet. ii. 11). Example: Esther (Esth. xiv. 14, IS-
IS).

17. What virtues are especially opposite to the seven

Capital Sins?
1. Humility; 2. Liberality; 3. Chastity; 4. Meekness;
5. Temperance in eating and drinking; 6. Brotherly
love; and 7. Diligence.
 CATECHISM OF THE CATHOLIC EELIGION 235

i8. What is'

?* HumiHty
Humility is a virtue which teaches us to acknowledge
our own unworthiness, weakness, and sinfulness, and to
look upon all good as coming from God.
Examples: Abraham (Gen. xviii. 27); the Publican (Luke
xviii. 13) St. Paul (1 Cor. xv. 8, 9).
; 'Unless you become as
little children, you shall not enter into the kingdom of Heaven'
(Matt, xviii. 3).

19. Whatis * Liberality * ?

Liberality is a virtue which inclines us to use our
property for the relief of the needy, or for other laudable
purposes.
Examples: Tobias (Tob. i. 19, 20); Solomon (3 Kings v.-
viii.) the first Christians (Acts ii. 45). 'Give, and it shall be
;

given to you' (Luke vi. 38).

20. What is *
Chastity ' ?
Chastity is a virtue which subdues all impure inclina-
tions and desires by which modesty is violated.
Examples: Joseph, Susanna, and, above all, the Blessed Vir-
gin Mary. 'They that are Christ's have crucified their flesh
with the vices and concupiscences' (Gal. v. 24).
21. What is * Meekness '
?
Meekness is a virtue which suppresses all desire of re-
venge, and any motion of unjust anger and displeasure.
Examples: David (1 Kings xxiv. and xxvi.) ; St. Stephen
(Acts vii. 58). 'I/carn of me, because I am meek and humble
of heart' (Matt. xi. 29).

22. What is Temperance in eating and drinking ?

* '

Temperance in eating and drinking is a virtue by

which we control ourselves, especially our appetite for
eating and drinking.
Examples: Daniel, Ananias, Misael, and Azarias (Dan. i.) ;

John the Baptist (Matt. iii. 4). 'Let us walk honestly, not in
rioting and drunkenness' (Kom. xiii. 13).

23. What is Brotherly Love ? * '

Brotherly love is a virtue by which we wish every one

well, and sincerely rejoice and condole with our neighbor.
Examples The history of Kuth and of Tobias.
: Love one an- '
236 CATECHISM OF THE CATHOLIC EELIGION
other with the charity of brotherhood. Eejoice with them that
rejoice; weep with them that weep' (Rom. xii. 10, 15).

24. What is *
Diligence *
?
a virtue which enables ns to serve God
Diligence is
readily and cheerfully^ .to promote His honor as much
as lies in our power, and faithfully to perform all our
duties.
Examples: Mathathias (1 Mac. ii.) ; St. Paul (Philip, iii. 13,
14). 'In carefulness [be] not slothful; in spirit fervent; serv-
ing the Lord' (Rom. xii. 11;.

Unless you perseveringly struggle with

Application.
your wicked inclinations, you will never acquire the
Christian Virtues; therefore fight faithfully until death,
and God will give you the crown of life (Apoc. ii. 10).

§ 3. Oil Christian Perfection.

25. Why
should we all endeavor to attain the perfec-
tion suitable to our condition?
Because our Lord and Saviour says to all ^ Be you
1. :

perfect, as alsoyour Heavenly Father is perfect^ (Matt,

y. 48)
2. Because we are commanded to love God with our
whole heart, and with our whole soul, and with our whole
mind, and with our whole strength (Mark xii. 30) ;
3. Because the more holy our life is upon earthy the
greater will be our happiness in Heaven ; and
4. Because we easily fall into grievous sin, and finally
run into eternal perdition, if we do not continually en-
deavor to increase in virtue (Matt. xxv. 29).
what does Christian Perfection consist?
26. In
Christian Perfection consists in this: that, free from
all inordinate love of the world and of ourselves, we love
God above all, and all in God.
'
What have Heaven? and besides Thee what do I desire
I in
upon earth? Thouart the God of my heart, and the God that
is my portion for ever' (Psalm Ixxii, 25, 26).
 CATECHISM OF THE CATHOLIC EELIGION 237

27. Which is in general the way to Perfection?

The imitation of Jesus Christ.
'If thou wilt be perfect, . . . and come, follow me' (Matt.
xix. 21).

28. What particular means of attaining Perfection have

been recommended by Jesus Christ?
Chiefly those which are called Evangelical Counsels/
''

29. Which are the EvangeUcal Counsels?

1. Voluntary Poverty; 2. Perpetual Chastity; and 3.
Entire Obedience to a Spiritual Superior.
30. What is *
Voluntary Poverty ? '

It is a free renunciation of all temporal things, in

order to be less distracted in striving for those that are
eternal.
'If thou wilt be perfect, go sell what thou hast, and give to
the poor, and thou shalt have treasure in Heaven; and come,
follow me' (Matt. xix. 21).

31. What is < Perpetual Chastity'?

It is a free and perpetual renunciation, not only of
all impure pleasure, but even of marriage, in order that
we may render undivided service to God.
See Matt. 10-12.
xix. 'Now concerning virgins, I have no
commandment of the Lord, but I give counsel: ... He that
giveth his virgin in marriage, doth well; and he that givcth her
not, doth better' (1 Cor. vii. 25, 38). 'If any one shall say
that the marriage state, is to be preferred to the state of vir-
ginity, or of celibacy, and that it is not better and more blessed
to remain in virginity, or in celibacy, than to be united in mat-
rimony, let him be anathema' (Counc. of Trent, Sess. 24, Can.
10).

32. What is * Entire Obedience * ?

It is a renunciation of one's own will, in order to do
the Divine will more surely under a Superior who rep-
resents God (Matt. xvi. 24).
33. Whyare the Evangelical Counsels special means
of Perfection?
1. Because by them the chief obstacles to Christian
—
Perfection are removed namelv, the inordinate love
238 CATECHISM OF THE CATHOLIC RELIGION

and desire of earthly goods, sensual pleasures, and the

pride of independence; and 2. Because by them man
sacrifices to the Lord his God all that he has and is his :

exterior goods, by the vow of poverty; his body, by the

vow of chastity; and his mind or will, by the vow of
obedience.
Of these Evangelical Counsels our Divine Redeemer meant to
speak when He said: 'All men take not this word, but they to
whom it is given' (Matt, xix, 11).

34. Who are obliged to observe the Evangelical Coun-

sels?
All Eeligious, and all those who have bound them-
selvesby vow to keep them.
The Secular Clergy also, when they receive the Greater Or-
ders, bind themselves to perpetual chastity, in order to be able
to devote themselves entirely, and with an undivided heart, to
the service of God and of their neighbor. ' He that is without
a wife is solicitous for the things that belong to the Lord, how
he may please God. But he that is with a wife is solicitous for
the things of the world, how he may please his wife; and he is
divided' (1 Cor. vii. 32, 33).

35. Can people in the world also lead a perfect life?

Yes, if they do not live according to the spirit of the
world, but according to the spirit of Jesus Christ.
'If any man love the world, the charity of the Father is not
in him; for all that is in the world is the concupiscence of the
flesh, and the concupiscence of the eyes, and the pride of life'
(1 John ii. 15, 16). 'Whosoever will be a friend of this world
becometh an enemy of God' (James iv. 4). 'If any man have
not the spirit of Christ, he is none of His' (Rom. viii. 9).

world at variance with the

36. Is, then, the spirit of the
spirit ofChrist?
Most certainly it is, as we distinctly see from those
sentences of our Saviour which are called the ' Eight
Beatitudes/

37. Which are the Eight Beatitudes?

1. 'Blessed are the poor in spirit; for theirs is the
kingdom of Heaven.
 CATECHISM OF THE CATHOLIC EELIGION 239

2. Blessed are the meek; for they shall possess the

land.
3. Blessed are they that mourn; for they shall be
comforted.
4. Blessed are they that hunger and thirst after jus-
tice; for they shall have their fill.
5. Blessed are the merciful; for they shall obtain
mercy.
6. Blessed are the clean of heart; for they shall see
God.
7. Blessed are the peace-makers; for they shall be
called the children of God.
8. Blessed are they that suffer persecution for jus-
tice' sake; for theirs is the kingdom of Heaven' (Matt.
V. 3-10).

38. How do we know from the Eight Beatitudes that

the spirit of the world is at variance with the spirit of
Christ?
We know it from this: that the world esteems those
very persons miserable and foolish whom Christ our
Lord calls blessed.
The world is accustomed to set forth riches, reputation, hon-
ors, and sensual pleasures as the sources of happiness; Jesus
Christ, on the contrary, teaches us in the Eight Beatitudes to
seek our happiness in God and in His holy service, and, there-
fore, willingly and cheerfully to endure poverty, persecution,
and any hardships that may fall to our lot.

39. What means must a Christian use, let his condi-

tion be what it may, in order to attain to Perfection?
He must, 1. Delight in prayer, diligently hear the
word of God, and often receive the Holy Sacraments;
2. He must steadily subdue and deny himself; and 3.
He must perform his daily actions in the state of grace,
and in a manner acceptable to God.
1, 'They were persevering in the doctrine of the Apostles,
and in the communication of the breaking of bread, and in
prayers' (Acts ii. 42). 2. *If any man will come after me,
let him deny himself, and take up his cross, and follow me'
240 CATECHISM OF THE CATHOLIC RELIGION
(Matt. xvi. 24). 3. 'Whether you eat or drink, or whatsoever
elseyou do, do all to the glory of God' (1 Cor. x. 31).
40. How
should we deny ourselves?
Weshould refuse ourselves many things that are dear
and agreeable to us, and should deprive ourselves
of lawful things, that we may the more easily abstain
from unlawful ones.
How may we most easily perform our daily actions
41.
m a manner acceptable to God?
By representing to ourselves how Jesus Christ per-
formed them, and by striving to imitate Him for His
sake.
42. How
should we do our daily work after the exam-
ple of Christ?
We should do it diligently, patiently, and with a view
to please God. Therefore we should form a good inten-
tion at the beginning, and renew it sometimes when the
work is of long continuance.
43. What
should we do when we take our meals?
Weshould before and after meals say grace, rever^
ently and devoutly, and be temperate and modest at
table.

44.May we also be allowed to take recreation?

Yes ; for nothing forbids our taking proper recreation
in due time. We should, however, sanctify it by a good
intention and by the remembrance of God, and keep
within the bounds of modesty.
45. What should our intercourse with our neighbor be?
It should be, 1. Kind, that we may not offend any one
and 2. Prudent, that we may not in any manner be se-
duced to evil.
46. How
should we act in our afHictions?
Weshould remember and feel that they come from
God, and we should offer them up to Him, and beg of
Him the grace necessary to make a good use of them.
Application. Think that these words, which God
 CATECHtSM OF THE CATHOLIC EELTGION 241

Spoke to Abraham, are also addressed to you ' Walk be-

:

fore me, and be perfect ' (Gen. xvii. 1)

. Strive earnestly
to become daily more pious and virtuous. Let this be
every morning your resolution, and every night examine
your conscience upon it. ' My son, serve God with a
perfect heart and a willing mind ; for the Lord searcheth
all hearts, and understandeth all the thoughts of minds.
If thou seek Him, thou shalt find Him; but if thou
forsake Him, He will cast thee off for ever' (1 Par.
xxviii. 9),
 PAET III.

ON" THE MEANS OF GRACE.

CHAPTER I.
Grace in General.
1. Can we, by our own natural strength, keep the Com-
mandments and be saved?
No; we cannot^ without the grace of God.
'Without me you can do nothing,' says Christ (John xv. 5).
'I will put my Spirit in the midst of you, and I will cause you
to walk inmy commandments' (Ez. xxxvi, 27).
What do we understand by the grace of God?
2.
By the grace of God we understand here an internal
supernatural help or gift, which God communicates to
us, through the merits of Jesus Christ, for our eternal
salvation.

3. How many
kinds of this supernatural help and gift,
or of Grace properly so called, are there?
* *

There are two kinds, 1. The grace of assistance, called

also actual or transient grace; and 2. The grace of sanc-
tiflcation or justification, called also sanctifying or lia-
hitual grace.
The grace of assistance is called actual and transient, because
it acts transiently upon the soul, whereas the grace of sanctifi-
cation or justification remaijis habitually in the soul, beautifiesk
it, and makes it holy and just in the eyes of God.

§ 1. The Grace of Assistance.

4. In what does Actual Grace, or the Grace of Assist-

ance, consist?
Actual Grace consists in this that God enlightens our
:

understanding, and inclines our will to avoid evil, and

both to will and to do what is good.
'Give me understanding, and I will search Thy law, and I
242
 CATECHISM OF THE CATHOLIC EELIGION 243
will keep it with my whole heart. . Incline
. . my heart unto
Thy testimonies,' etc. (Ps. cxviii. 34, 36).

5. How far is the assistance of grace necessary to us?

It is so necessary to us that, without the grace of God,
we can neither begin, continue, nor accomplish the least
thing towards our salvation.
'For it is God who worketh in you, both to will and to ac-
complish' (Philip, ii. 13).

6. Why is grace so indispensable to everything that

relates to salvation?
1. Because eternal salvation is a good of a super-
natural order, and, consequently, can be obtained only
—
by a supernatural power and help that is, by grace ; 2.
Because by grace alone we enter into connection with
Christ, and partake of His infinite merits, which are the
source of everything that leads to salvation.
1. 'Not that we are sufficient to think anything [conducive to
salvation] of ourselves, as of ourselves; but our sufficiency is
from God' (2 Cor. iii. 5). 2, 'I cast not away the grace of
God; for if justice be by the law, then Christ died in vain'
(Gal. ii. 21) ; i.e., if the observance of the law alone, without
being united by grace with Christ, did justify us, or lead us to
eternal salvation, it would not have been necessary for Christ
to die in order to merit salvation for us.
By this, however, it is not meant that man is naturally quite
incapable of performing any action that is morally good, but
only that by such morally good actions as proceed from his
naturally good will he can neither merit, nor in any way ob-
tain, grace or salvation; by them he can only prepare himself
for grace, in so far as he does not, by bad actions, still in-
crease the obstacles of it. '
No man can come to me, ' says
Christ, 'unless it be given him by my Father' (John vi. 66).

7. Does God give His grace to all men?

Yes; God gives to all men sufficient grace to enable
them to keep, as they are in duty bound, the Command-
ments, and to work out their salvation.
'The Son of Man is come to save that which was lost' (Matt,
xviii. 11). 'God will have all men to be saved, and to come to
the knowledge of the truth' (1 Tim. ii. 4). 'God is faithful,
who will not suffer you to be tempted above that which you are
able, but will make also with temptation issue, that you may bo
244 CATECHISM OF THE CATHOLIC EELIGI0:N

able to bear it' (1 Cor. x. 13). 'God does not command im-
possibilities; but, when commanding, He admonishes us to do
what we are able, and to pray for what we are not able to do,
and aids us, that we may be able' (Counc. of Trent, Sess. 6, Ch.
xiv.).

8.But what must we do on our part, in order that the

grace of God may conduce to our salvation?
We must not resist it, but faithfully co-operate with it.
'We exhort you, that you receive not the grace of God in
vain' (2 Cor. vi. 1). God stretches forth His hand to save us;
if really wish to be saved, we must take hold of it, and not
we
reject it. —
Example of St. Paul: 'I have labored more abun-
dantly than all they; yet not I, but the grace of God with me'
(1 Cor. XV. 10).

9. Is it, then, also m our power to resist the grace of

God?
Most certainly for God's grace does not force the hu-
;

man will, but leaves it perfectly free.

'Jerusalem, Jerusalem, how often would I have gathered to-
gether thy children, as the hen doth gather her chickens under
her wings, and thou wouldst not!' (Matt, xxiii. 37). 'To-day,
if you shall hear His voice, harden not your hearts' (Ps. xciv.
8).
Application. Pray daily to God to give you His grace,
and take particular care not to close your heart against
it. Behold, I stand at the gate, and knock.
^
If any
man shall hear my voice, and -open to me the door, 1 will
come in to him, and will sup with him, and he with me '

(Apoc. iii. 20). In order to make His grace operate the

more easily in the human heart, God often connects it
with exterior events ; as sudden death, diseases, good and
bad fortune. Do not heedlessly disregard such divine
warnings; for nothing is more dangerous than not to
know the time of the visitation of God. Example: —
Jerusalem (Luke xix. 44).

§ 2. On the Grace of Sanctification or Justification.

10. What is Sanctifying Grace?

Sanctifying Grace is a gratuitous supernatural gift.
 OATECHISM OF THE CATHOLIC EELIGION 245

which the Holy Ghost communicates to our souls, and

by which from sinners we are made just, children of God,
and heirs of Heaven.
Together with sanctifying grace the charity of God is poured
'

forth in our hearts by the Holy Ghost, who is given to us' (Eom.
V. 5). With it God enters into our hearts, according to the
words of Jesus: 'If any one love me, my Father will love him,
and we will come to him, and will make our abode with him'
(John xiv. 23). Through it we are born again children of God,
and our soul receives supernatural life Behold what manner
:
'

of charity the Father hath bestowed upon us, that we should be

called, and should be the sons of God' (1 John iii, 1).

11. Why is sanctifying grace called *a gratuitous gift*?

Because it is an entirely free gift, flowing from the
compassionate love of God.
'For have sinned, and do need the glory of God; being
all
[i,e., without their desert] by His grace, through
justified freely
the redemption that is in Christ Jesus' (Eom. iii. 23, 24).

12. Why is sanctifying grace also called * Grace of

Justification '
?
Because by sanctifying grace man is justified —that is,

passes from the state of sin to the state of righteousness

and holiness.

13. What, then, does the justification of the sinner

include?
Justification includes, 1. Cleanness from all grievous
sins at least, together with the remission of eternal pun-
ishment; and 2. The sanctification and renewal of the
interior man.
'You are washed, you are sanctified, you are justified in the
name of our Lord Jesus Christ and the Spirit of our God' (1
Cor. vi. 11).

14. What first gives rise to the justification of the

sinner?
God by grace enlightens the sinner, and excites him
to turn to Him.
15. What must the sinner do on his part, in order tc
attain to justification?
246 CATECHISM OF THE CATHOLIC EELIGION

He must, with the assistance of grace, voluntarily

turn to God, and believe all that God "has revealed, espe-
cially that we are justified by Jesus Christ.

1 6. What this belief on the sinner?

effect has
1. The sinnerstruck with a wholesome fear of the
is
justice of God, but hopes to obtain pardon from His
mercy
2. Then he begins to love God, is sorry for his sins,
resolves to lead a new life,agreeable to God, and re-
ceives the Sacrament of Baptism, or, if he is baptized,
the Sacrament of Penance.

17. What does the sinner receive in the Sacrament of

Baptism or Penance?
He receives sanctifying grace, and together with it
the remission of his sins and interior sanctification, by
which he is really made just, acceptable to God, a child
of God, and heir of Heaven (Council of Trent, Sess. vi).

18. How long does sanctifying grace remain in the soul

of the justified man?
As long as he does not commit mortal sin.

19. What fruits does the justified man produce by the

help of grace?
He produces good i.e., meritorious works ; * for —
every good tree bringeth forth good fruit' (Matt. vii.
17).
20. Cannot a man who is in mortal sin do good?
He can do good, but without any merit for Heaven
(John XV. 4, 5).
21. Is, then, thegood done in mortal sin useless?
No ; on the contrary, very useful to obtain from
it is,
the Divine mercy the grace of conversion,^ sometimes
also the averting of temporal punishment.^
^'Eedeem thou thy sins with alms, and thy iniquities with
works of mercy to the poor: perhaps He will forgive thy of»
fences' (Dan. iv. 24). —
Example: Manasses (2 Paral. xxxiii,
12). 'Aehab (3 Kings xxi. 29); the Ninivites.
 CATECHISM OF THE CATHOLIC KELIGION 247

22. What do we merit by the good works which we

perform in the state of grace?
We merit, 1. An increase of sanctifying grace; and 2.
Eternal salvation (2 Tim. iv. 8).
*If any one shall say that the justified man by the good
works which he performs through the grace of God and the
merit of Jesus Christ, whose living member he is, does not truly
merit increase of grace and eternal life, let him be anathema'
(Council of Trent, Sess. 6, Can. 32).

23. Whence do such good works derive their intrinsic

value or meritoriousness ?
From the infinite merits of Jesus Christ, whose living
members we are through sanctifying grace.
'I am the vine, you are the branches: he that abideth in me,
and I in him, the same beareth much fruit; for without me
you can do nothing' (John xv. 5; comp. Council of Trent, fceb;^.
6, Ch. 16).

24. Is every Christian bound to do good works?

Yes ; for
every tree that doth not yield good fruit
'

shall be cut down, and cast into the fire ' (Matt. iii. 10).
25. What good works should we perform before all
others?
1. Those the performance of which is commanded to
all Christians by the Commandments of God and of the
Church; and 2. Those which are necessary or useful to
fulfil the duties of our state of life.
What other good works are especially recommended
26.
tous in Holy Scripture?
Prayer, fasting, and alms; by which, in general, are
understood the works of devotion, mortification, and
charity.
^Prayer is good with fasting and alms, more than to lay up
treasures of gold' (Tob. xii. 8).

27. What does God especially regard in our good

works?
Our good intention, by which we may obtain from God
great reward even for small works.
* Whosoever shall give to drink to one of these little ones a
2^8 CATECHISM OF THE CATHOLIC RELIGION
cup of cold water only in the name of a disciple, amen I say to
—
you, he shall not lose his reward' (Matt. x. 42). Example of
the Poor Widow (Mark xii. 41-44).
28. What is a good intention?
The purpose or positive act of the will to serve God,
and to honor Him.
29. How may we make a good intention?
We may say, for instance, thus my God, I offer
:
^

up to Thee all my thoughts, words, and deeds, for Thy

honor and glory ^; or: 'My Lord and my God, all for
Thy honor.'
30. Whenshould we make a good intention?
It is very useful to make it several times a day, and
especially every morning,
31. What means must we particularly use in order to
obtain grace?
The Holy Sacraments and Prayer.
32.Do both these means give us grace in the same
manner and in the same measure?
No; for, 1. The Sacraments produce grace in us;
Prayer obtains it for us 2. Through the Sacraments we
;

obtain those special graces for which they were insti-

tuted ; but through Prayer we receive all sorts of graces,
except those which can be obtained only by the Sacra-
ments.
Application. Strive most carefully to preserve sancti-
fying grace continually in your heart by avoiding sin
and performing good works. ' A man making void the
law of Moses dieth without any mercy under two or three
witnesses: how much more, do you think, he deserveth
worse punishments, who hath trodden under foot the
Son of God, and hath esteemed the blood of the testa-
ment unclean by which he was sanctified, and hath of-
fered an affront to the Spirit of grace?' (Hebr. x. 28,
29),
 CATECHISM OF THE CATHOLIC RELIGION 249

CHAPTER II.

The Sacraments.
1. What is a Sacrament?
A Sacrament is a visible, or sensible, sign, instituted
by Jesus Christ, by which invisible grace and inward
sanctification are communicated to our souls.
By sensible is meant something that can be perceived
by some of the senses.
2. How many things are necessary to constitute a Sac-
rament?
These three: 1. A visible sign; 2. An invisible grace;
and 3. The institution by Jesus Christ.
3. Why has Christ instituted visible signs for impart-
ing his grace to us?
1. That we may have a visible pledge of the inward
invisible grace; and 2. That by sharing in these visible
means of grace, we may manifest our communion with
the one Church of Christ.
Thus Christ himself sometimes made use of certain signs
when He conferred spiritual and corporal blessings on people
for instance, when He breathed on His Disciples, and said 'Re-:
'

ceive ye the Holy Ghost' (John xx, 22) when 'He spat on the
;

ground and made clay of the spittle, and spread the clay upon
the eyes of the man born blind' (John ix. 6) when 'He put
;

His fingers into the ears of the man deaf and dumb, and spit-
ting, He touched his tongue, and looking up to Heaven, He
groaned, and said to Him: Ephpheta, which is, Be thou opened'
(Mark vii. 33, 34).
4. Dothese signs only signify grace?
Xo; they also effect or produce the grace which they
signify, unless we, on our part, put an obstacle in the
way; therefore they are also called efficacious signs.
'
5. What grace do the Sacraments effect?
1. They communicate, or increase, sanctifying grace
2. Each Sacrament communicates other special graces
according to the end for which it has been instituted.
250 CATECHISM OF THE CATHOLIC EELIGION

6. How must we receive the Sacraments, in order that

they may produce these graces in us? •

We must prepare ourselves well for them, and then re-

ceive them worthily.
7. What sin does he commit who receives a Sacrament
unwortliily?
He commits a very grievous sin —a sacrilege.
8. Does not the Sacraments also depend
efficacy of the
on the worthiness or unworthiness of those who admin-
ister them?
'No; for the Sacraments have their efficacy, not from
him who administers them, but from the merits of Jesus
Christ, by whom they were instituted.
The Sacraments are, as it were, channels through which flow
to us the graces which Jesus has merited for us by His bitter
Passion and death.
Were all the Sacraments instituted by Christ?
9.
Yes; for God alone can give to outward signs the
power of producing grace and sanctification.
10.How many Sacraments has Christ instituted?
These seven: 1. Baptism; 2, Confirmation; 3. Holy
Eucharist; 4. Penance; 5. Extreme Unction; 6. Holy
Orders ; and 7. Matrimony.
Our Lord Jesus Christ has instituted just as many Sacraments
as are necessary and conducive to the supernatural life of man.
For as he is first born into this natural life, then grows up and
acquires strength, is frequently supplied with nourishing food,
in order to preserve life and to increase his strength, etc. ; so
also he is, 1. Born in Baptism to the supernatural life; gains
then, 2. In Confirmation strength and growth; 3. Eeceives in
the Holy Eucliarist a Divine nourishment; 4. Finds in Penance
a remedy to heal all the diseases of his soul, and to restore him
to the state of grace; and 5. Gets in Extreme Unction assist-
ance and strength against despair and the last assaults of the
devil; 6, In Holy Orders the powers of administrating the
means of grace necessary to the supernatural life are propa-
gated; and 7. In Matrimony the union between husband and
wife is blessed, that, being sanctified themselves, they may also
b-»-ing up their children to a holy, and consequently to eternal,
life.
 CATECHISM OF THE CATHOLIC RELIGION 251

11.How do we know that there are seven Sacraments?

We know it because such has been at all times the
teaching and practice of the Church, ^ which is the pillar
and ground of the truth ^ (1 Tim. iii. 15).
Not only have the Catholics of all ages held them, but the
modern Greeks, the Russians, and all those sects who in the first
centuries separated themselves from the Catholic Church, have
ever retained and still hold these seven Sacraments; which evi-
dently proves that the doctrine of seven Sacraments is as old as
the Church itself.

12. How are the Sacraments divided?

They are divided, 1. Into Sacraments of the living and
Sacraments of the dead; and 2. Into such as can be re-
ceived only once, and such as can be received more than
once.
13.Which are the Sacraments of the living?
The Sacraments of the living are, 1. Confirmation; 3.
Holy Eucharist; 3. Extreme Unction; 4. Holy Orders;
and 5. Matrimony.
Why
'

14. are they called Sacraments of the * living'?

Because, in order to receive them, we ought to have
—
Bupernatural life that is, sanctifying grace.
15. Which are the Sacraments of the dead?
The Sacraments of the dead are these two: Baptism
and Penance.
16. Why are they called Sacraments of the dead ? * '

Because, wlien we receive them, we either have not, or

at least are not obliged to have, the life of grace.

17.Which Sacraments can be received only *

once '
?
Baptism, Confirmation, and Holy Orders.
18. Why can they be received but * once ? '

Because they imprint upon the soul an indelible char-

acter, or spiritual mark, which consecrates and dedicates
him who receives it in a special manner to the service of
God, remains for ever, and will add either to his glory
in Heaven or to his misery in Hell.
253 CATECHISM OF THE CATHOLIC EELIGION

19. Whence have we received those ceremonies which,

in the administration of the Sacraments, are used to-
gether with the signs instituted by Christ?
From the Church, which, under the assistance of the
Holy Ghost, has ordained them for the increase of our
devotion and reverence.
Application. Esteem the Holy Sacraments as most
precious means of grace instituted by Christ; give fer-
vent thanks to God for them, and beware of profaning
them by imprecations or by unworthily receiving them.

Baptism.
1.Which is the first and most necessary Sacrament?
The first and most necessary Sacrament is Baptism.
2.Why is Baptism the first Sacrament?
Because before Baptism no other Sacrament can be
validly received.

3.Why is Baptism the most necessary Sacrament?

Because without Baptism no one can be saved.
* Unless a man be born again of water and the Holy Ghost,

he cannot enter into the Kingdom of God' (John iii. 5).

God has not revealed to us what becomes of those children
who die without Baptism. All we know is that they are not
admitted to enjoy the sight or beatific vision of God, nor are
they punished like those who have sinned of their own free will.
However, it is to be supposed Oiat their life hereafter is also to
them a benefit of God.
4. What is Baptism?
Baptism is a Sacrament in which, by water and the
word of God, we are cleansed from all sin, and re-born
and sanctified in Christ to life everlasting.
5. Why do you say that we are baptized by water and
*

the word of God '

?
Because Baptism is administered by pouring water
over the head or over the body of him who is baptized,
and, at the same time^ pronouncing these words ^ I bap-:
 CATECHISM OF THE CATHOLIC RELIGION 255

tize thee in the name of the Father, and of the Son, and
of the Holy Ghost.'
6. Why do you say that in Baptism we are cleansed
*

from all sin ? *

Because in Baptism original sin. and all the sins com-

mitted before Baptism, are forgiven.
7. Is also the punishment due to sin remitted?
Yes; the temporal as well as the eternal punishment
is remitted in Baptism.
8. Why are we, even after Baptism, still subject to
some defects of original sin, as death, concupiscence,
and many tribulations and infirmities?
1. That we ourselves may experience how punishable
and pernicious sin is, and hate it so much the more ; and
2. That we may increase our merits for Heaven by our
combats and sufferings.
9. Why do you further say that we are * re-born and
sanctified to life everlasting ' ?
Because in Baptism we are not only cleansed from all
sin, but are also transformed in a spiritual manner, made
holy, children of God, and heirs of Heaven.
He saved us by the laver of regeneration, and renovation of
*

the Holy Ghost, whom He hath poured forth upon us abundantly

through Jesus Christ our Saviour; that, being justified by His
grace, we may be his heirs, according to hope, of life everlast-
ing' (Tit. iii. 5-7).

10. By what is this spiritual re-birth and sanctification

effected?
It is effected by the grace of sanctification, which, to-
gether with the Theological Virtues of Faith, Hope, and
Charity, the Holy Ghost infuses into the soul in Bap-
tism.
' The charity of God is poured forth in our hearts by the Holy
Ghost, who is given to us' (Eom. v. 5).
11. And why do you say that we are re-bom and sane-"
tified * in Christ »
?
To signify that all these graces are given to us, be-
254 CATECHISM OF THE CATHOLIC RELIGION

cause by Baptism we are united with Christ and incor-

porated into His Church.
* There is now, therefore, no condemnation to them
that are
in Christ Jesus' (Eom. viii. 1).

12. When did Christ give the commandment to bap-

tize?
Before His Ascension, when He said to His Apostles
' Going
therefore, teach ye all nations ; baptizing them in
the name of the Father, and of the Son, and of the Holy
Ghost' (Matt, xxviii. 19).
13. Who
can validly baptize?
Any person; but, except in cases of necessity, only
priests, who have care of souls, are allowed to baptize.

14. Is the Baptism given by non-Catholics also valid?

Yes; they strictly observe in
it is valid, if it all that
is necessary for Baptism.
When heretics are converted, if it is found, after diligent
examination, either that Baptism had not been conferred at all,
or else conferred improperly, they must be baptized. If, upon
investigation, there remains a reasonable doubt of the validity
of their former Baptism, they must be baptized conditionally.
If the former Baptism was valid they are not to be baptized
again. There are three ways, therefore, of receiving converts
into the Church.
I. If Baptism is conferred absolutely, neither abjuration nor
absolution follows, since all the past is wiped out by Baptism.
II. If Baptism is repeated conditionally, the following order
ia to be observed, 1. The Abjuration, or Profession of Faith.
2. Conditional Baptism. 3. Sacramental Confession.
III. If the former Baptism is held to be valid, the Abjura-
tion or Profession of Faith alone is to be made, followed by
Absolution from Censures.

15.What sort of water should be used in Baptism?

Any natural water willdo for the validity of Baptism.
However, when possible, baptismal water, or water
blessed for that purpose, should be used.

16. What intentionmust he have who baptizes?

He must have the intention to baptize indeed —that
 CATECHISM OF THE CATHOLIC RELIGION 255

is, to do what the Church does, or what Christ has or-

dained.
17. What name should be given to the child in Bap-
tism?
The name of some saint, in whom the child may have
an intercessor with God, and an example for imitation.
18. Why must the person to be baptized renounce
Satan, all his works, and all his pomps, before Baptism?
Because no one can belong to Christ, unless he re-
nounce not only Satan, but also his works i.e., sin —
—
and his pomps i.e., the spirit and the vanities of the
world, bv which Satan blinds men and entices them to
sin (Matt. iv. 8, 9).
In Baptism we promise to believe, to avoid sin, and to lead a
new life pleasing to God. On the other hand, God promises
us His grace and eternal salvation. These mutual promises are
called the Covenant of Baptism.

19. Why does the Priest place a white linen cloth upon
our head in Baptism?
To remind us that we should preserve the innocence
we have received pure and spotless until death; there-
fore, when he puts it on us, he says ^Eeceive this white
:

garment, and see thou carry it without stain before the

judgment-seat of our Lord Jesus Christ, that thou may-
est have eternal life.'
20. What does
the lighted candle, which is put into the
child's hand he is baptized, signify?
after
That a Christian ought to shine by his faith and vir-
tuous life before the whole world.
'So let your light shine before men, that thev may see your
good works, and glorify your Father who is in Heaven' (Matt.
V. 16).
The other ceremonies of Baptism are also very ancient, and
have all a deep meaning. 1. The person to be baptized remains
at first without the church, because only Baptism gives him en-
trance into it. 2. The Priest breathes three times in his face,
to signify the new and spiritual life he receives by the grace of
the Holy Ghost (Gen. ii. 7, and John xx. 22). 3. The sign of
the Cross made upon his forehead and upon his breast denotes
256 CATECHISM OF THE CATHOLIC EELIGION
that he is becoming the property of his Crucified Eedeemer,
whose doctrine he is to carry in his heart, and to profess openly.
4. The blessed salt, which is put into his mouth, is an emblem
of Christian wisdom, and of preservation from the corruption
of sin. 5. By the exorcisms, which are repeated several times,
the power of the devil, 'who has the empire of death' (Heb. ii.
14), is broken in the name of the Blessed Trinity, 6, The lay-
ing of the Priest 's hand upon the person to be baptized signi-
fies the protection of God and the stole laid upon him, and his
;

being led by it into the Church, is a sign of the ecclesiastical

power, in virtue of which the Priest admits him into the Church.
7. The touching of the child's ears and nostrils with spittle, in
imitation of our Saviour (Mark vii. 33), signifies that, by the
grace of this Sacrament, his spiritual senses are opened to the
doctrine of Christ. 8. After having renounced the devil and all
his works, and all his pomps, he is anointed with holy oil on the
breast and between the shoulders, because, as a champion of
Christ, he has now manfully to fight against the devil and the
world. 9. After the Baptism, the crown of the head is anointed
with chrism, to intimate that he is now a Christian i.e., an
anointed of God, etc.

21. What should Sponsors, or Godfathers and God-

mothers, be particularly mindful of?
Sponsors should bear in mind that they become, as
it were, the spiritual parents of the infant that is bap-
tized, and make in his name the profession of faith and
the baptismal vows; that therefore
1. They should be good Catholics themselves
2. They should take care that the child be instructed
in the Catholic religion, and well educated, if his natu-
ral parents should neglect their duty in this respect, or
be prevented from performing it; and
3. That they cannot marry their Godchild; but they
are not forbidden to marry each other.
22. How many Godfathers and Godmothers does the
Church admit?
The Church generally admits but one Godfather for
a boy, and one Godmother for a girl; or, at most, one
Godfather and one Godmother for one person to be bap-
tized. The others who may be admitted besides are only
 CATECHISM OF THE CATHOLIC RELIGION 257

to be considered as witnesses of his Baptism, and, conse-

quently, contract no spiritual relationship.
23. Can
the Baptism of water never be supplied?
When impossible to have it, it may be supplied by
it is
the Baptism of desire or by the Baptism of blood.
24. What
is the Baptism of desire?
An
earnest wish and a determined will to receive Bap-
tism, or to do all that God has ordained for our salva-
tion, accompanied with a perfect contrition, or a pure
love of God.
'Every one that loveth is born of God, and knoweth God'
(1 John iv. 7).

25. What is the Baptism of blood?

Martvrdom for the sake of Christ.
'He that shall lose his life for me shall find it' (Matt. x. 39).

Application. jNTever forget what you owe to God for

the inestimable grace of Baptism ; and often, if possible
every Sunday, renew your Baptismal Yows.

COXFIRMATIOX.
1. What
Confirmation?
is
Confirmation is a Sacrament in which, through the
Bishop's laying on of hands, unction, and prayer, those
already baptized are strengthened by the Holy Ghost, in
order that they may steadfastly profess their faith, and
faithfully live up to it.

2. Who
teaches us that the Sacrament of Confirmation
was instituted by Christ?
The infallible Catholic Church, in accordance with
the Holy Scripture,^ with the doctrine of the holy
Fathers,- and with the practice of the most ancient
times.^
The Holy Scripture reckons the doctrine of Confirmation,
as well as that of Baptism and Penance, amongst the funda-
mental truths of Christianity (Hebr. vi. 1, 2). It testifies that
Christ promised the Holy Ghost to the faithful, and that the
Apostles imparted Him by prayer and imposition of hands.
258 CATECHISM OF THE CATHOLIC RELIGION
'When the Apostles, who were in Jerusalem, had heard that
Samaria had received the word of God, they sent unto them
Peter and John. Who, when they were come, prayed for them,
that they might receive the Holy Ghost; for He was not as yet
come upon any of them, but they were only baptized in the
name of the Lord Jesus; then they laid their hands upon them,
and they received the Holy Ghost' (Acts viii. 14-17). 'They
[the disciples of Ephesus] were baptized in the name of the
Lord Jesus and when Paul had imposed his hands on them, the
;

Holy Ghost came upon them, and they spoke with tongues and
prophesied' (Acts xix. 5, 6). ^ The holy Fathers designate this
Sacrament by various names; as Confirmation (i.e., strengthen-
ing). Imposition of hands, Sealing, Unction, Chrism, Mystery
of the Holy Ghost. 'The Sacrament of Chrism,' says St. Augus-
tine, *is just as holy as Baptism.' ^History attests that even
in the earliest days of the Church the Bishops travelled about to
lay their hands on those that were baptized, and to call down
the Holy Ghost upon them.

3. What are the effects of Confirmation?

1. Confirmation increases sanctilying grace in us; 2.
It gives US the Holy Ghost, to enable lis to fight against
evil and to grow in virtue; and 3. It imprints on us, as
soldiers of Christ, a spiritual mark which can never be
effaced.
'He that confirmeth us with you in Christ, and that hath
anointed us, is God: who also hath sealed us, and given the
pledge of the Spirit in our hearts' (2 Cor. i. 21, 22).

4. Who has power to confirm?

The Bishops, as Successors of the Apostles, have power
to confirm in urgent cases, however, the Pope can dele-
;

gate this power also to a Priest who is not a Bishop.

5.How does the Bishop give Confirmation?

He extends his hands over all those who are to be
confirmed, and prays for them all in general, that the
Holy Ghost may come down upon them then he lays his ;

hand upon each one in particular, and anoints him with

holy chrism; and he concludes by giving to all in com-
mon the Episcopal Benediction.
6. How does the Bishop anoint those to be confirmed?
He makes the sign of the Cross with holy chrism upon
 CATECHISM OF THE CATHOLIC RELIGION 259

the forehead of each one, saying at the same time ^ X., I :

sign thee with the sign of the Cross, and I confirm thee
with the chrism of salvation, in the name of the Father,
and of the Son, and of tlie Holy Ghost/
7. Of what does the chrism, blessed by the Bishop,
consist?
Of oil of olives and balsam.
8. What does the oil signify?
The oil signifies theinward strength which we re-
ceive for the combat against the enemies of our salva-
tion.

9. Why
is fragrant balsam mixed with the oil?
signify that he who is confirmed receives the grace
To
to preserve himself from the corruption of the world,
and to send forth by a pious life the sweet odor of virtue.
10. Why does the Bishop make the sign of the Cross
on the forehead him whom he confirms?
of
To intimate that a Christian never must be ashamed
of the Cross, but boldly profess his faith in Jesus cru-
cified.
*
I am not ashamed of the Gospel for it is the power of God
;

unto salvation to every one that believeth^ (Eom. i. 16).

11. Why does the Bishop, after he has anointed him,
givehim a sUght blow on the cheek?
To remind him that, being now strengthened, he
ought to be prepared to sufTer patiently any kind of hu-
miliation for the name of Jesus.

Confirmation necessary to salvation?

12. Is
Confirmation is not absolutely necessary to salvation;
yet it would be a sin not to receive it through neglect or
indifference.
Whatever has been instituted by God for the sanctification
of all must also ardently be desired, and thankfully accepted,
by all.
13. Who is capable of receiving Confirmation?
Every one who is baptized.
260 CATECHISM OF THE CATHOLIC EELIGION

14. How is a person to prepare himself for receiving

the Sacrament of Confirmation?
1. He must cleanse his conscience at least from all
grievous sins ; 2. He must get himself well instructed in
the fundamental truths of our faith, particularly in
those which regard this Sacrament; and 3. He must
heartily desire the grace of the Holy Ghost, and, for that
purpose, he must fervently pray, and perform good
works.
15. Howare we to receive Confirmation?
We must, 1. Earnestly ask for the Gifts of the Holy
Ghost; 2. Promise God that we will live, and die, as good
Christians; and 3. Not leave the church before the
Bishop has given his benediction.
16. What should we do after Confirmation?
We should, 1. Give humble thanks to God; 2. Spend
that day especially in devotion ; and 3. Preserve and in-
crease the grace of the Holy Ghost by perseverance in
our struggle against the enemies of salvation, and by an
ardent zeal in all that is good.
17. Why are Sponsors, or Godfathers and Godmothers,
required also in Confirmation?
That they may present to the Bishop those who are to
be confirmed, and afterwards advise and help them in
their spiritual combat for which they are consecrated in
this Sacrament.
The Sponsor enters into this engagement by laying his hand
on the right shoulder of the person to be confirmed. Thus he
becomes his spiritual Parent and Guardian, and has to preserve
him from losing the grace of Confirmation; and there arises
from it the same spiritual relationship, but not the same impedi-
ment of marriage, as in Baptism.
18. What qualities does the Church require in the
Godfathers and Godmothers of those who are confirmed?
They must be Catholics, must have been confirmed, be
blameless in their conduct, and of such age that they are
able to fulfil their duties as Sponsors. Parents cannot
 CATECHISM OF THE CATHOLIC RELIGION 261

he the Sponsors of their children; and the Sponsor in

Confirmation is to be different from the Sponsor in
Baptism.
Application. Pray frequently and earnestly that the
Gifts of the Holy Ghost may be strengthened in you.
Perform without fear all the duties of a Catholic Chris-
tian. Should you have to suifer ignominy and persecu-
tion on account of your faith, consider it an honor, and
rejoice in it after the example of the Apostles (Acts v.
41).

The Holt Eucharist.

§ 1. The Beal Presence of Christ in the Blessed
Sacrament.

1. What the Holy Eucharist?

is
It is the true Body and the true Blood of our Lord
Jesus Christ, who is really and substantially present
under the appearances of bread and wine for the nour-
ishment of our souls.
It is called 'Eucharist' from the Greek word ' Eucliaristia,*
which means 'Good Grace,' because it contains Christ our Lord,
the true grace, and the source of all heavenly gifts; or Thanks-
'

giving,' because, when we offer this most spotless Victim, we

render to God a homage of infinite value, in return for all the
benefits which we have received from His bounty, particularly
for the inestimable treasure of grace bestowed on us in this
Sacrament. It is also called the Blessed or Most Holy Sacra-
ment, because it contains Jesus Christ Himself, the Author of
all the Sacraments, and of all sanctity. The Sacrament of the
Altar, because it is on the Altar it is offered and reserved. The
Eoly Host, because it contains Jesus Christ, the true Host or
Victim, immolated for us. The Viaticum {i.e.. Provision for a
journey), as well because it is the spiritual food by which we
are supported during our mortal pilgrimage, as also, because it
prepares for us a passage to eternal happiness and everlasting
glory (Catech. of the Counc. of Trent).

2. Is there in the Holy Eucharist all that is requisite

for constituting a Sacrament?
262 CATECHISM OF THE CATHOLIC RELIGION

Yes; there are, 1. The visible sign, i.e., the appear-

ances of bread and wine; 2. The invisible grace, i.e.,
Jesus Christ Himself, the Author and Dispenser of all
graces; and 3. The institution by our Lord Jesus Christ.

3. "When did Jesus Christ institute this Sacrament?

He instituted it at the Last Supper, the evening be-
fore His bitter Passion.

4. How did He institute it?

Jesus took bread, blessed it, and broke and gave it to
His Disciples, saying, 'Take ye, and eat: this is my
Body.' After that, in like manner. He took the chalice
with wine in it, blessed and gave it to His Disciples,
saying, 'Drink ye all of this: this is my Blood. Do this
for a commemoration of me {Short Hist, of Revealed
"*

Bel, 24).
5. What became of the bread and wine, when Jesus
pronounced these words over them: This is my Body,
*

this is my Blood ? '

The bread was, in an invisible manner, changed into

the true Body, and the wine into the true Blood, of
Jesus Christ.
6. After these words of Christ, what did still remain of
bread and wine?
Nothing but their species or appearances.
7. What is understood by the appearances of bread and
wine?
All that which the senses perceive of bread and wine
as form, color, taste, smell, etc.

8. How do we know that with these words, This is *

my Body, this is my Blood,* Christ gave His true Body

and His true Blood to the Apostles?
We know it—
1. Because Christ had long before promised to His
disciples that He would give them His real Flesh to eat
 UATECHISM OF THE CATHOLIC RELIGION 263

and. His real Blood to drink, ^ and because, at the Last

Supper, He expressly declared tliat that which He then
gave them as food and drink was really His Body and
His Blood ; ^ and
Because the Apostles and the Catholic Church have
2.
^
at all times believed and taught so.
^
The bread that I will give is my flesh for the life of the
'

"world. The Jews therefore strove among themselves, saying:

How can this Man give us His flesh to eat ? Then Jesus said to
them: Amen, amen, I say unto you: Except you eat the flesh
of the Son of man, and drink His blood, you shall not have life
in you. For my flesh is meat indeed, and my blood is drink
indeed' (John vi. 52, etc.),
' Christ foresaw that the Church would understand His most
clear and distinct words in their proper and literal meaning.
Had He wished to be understood in a different manner, He
M-ould also have spoken differently, that He might not in such
most important matter give occasion to misunderstanding and
error.
'The teaching of the Apostles, especially of St. Paul, is evi-
dent from 1 Cor, x. 16, and xi. 23-29; the teaching of the
whole Church, from her pra.yers and rites relating to the Divine
Service from the decrees of her Councils from the numerous
; ;

testimonies of the holy Fathers and ecclesiastical writers. For

instance, St. Justin Martyr says: 'As Jesus Christ took flesh
and blood, so also is the food consecrated by His words flesh
and blood of the incarnate Jesus. ' St. Cyril, Bishop of Jerusa-
lem, gives this evidence: As Christ Himself declared and said,
*

"This is my Body," who would dare to doubt it? As He

openly protested, saying, ''This is my Blood," who would hesi-
tate, and think that it is not His Blood? Once He changed
water into wine; and should we question whether He could
change wine into blood?' No less plain and precise are the tes-
timonies of St. John Chrysostora, St. Ambrose, St. Augustine,
and of many other Fathers, even of the first centuries. We
have also a strong proof of the antiquity of the Catholic doc-
trine in this, that the Schismatic Greek Church, and the other
older Oriental Churches, believe and teach precisely the same.

9. Did Christ give also to His Apostles pov^rer to change

bread and wine into His Sacred Flesh and Blood?
Yes He gave them that power with these words
; :
'
Do
commemoration of me' (Luke xxii. 19).
this for a
264 CATECHISM OF THE CATHOLIC EELIGION

10. To whom did this power pass from the Apostles?

It passedfrom the Apostles to the Bishops and
Priests.

11. When do the Bishops and Priests exercise this

power?
At Mass, when they pronounce over the bread and
wine these words :
'
This is my Body, this is my Blood/
12. Is there, then, after the consecration any longer
bread and wine on the altar?
No there is then on the altar the true Body and the
;

true Blood of Jesus Christ under the appearances of

bread and wine.
This change is properly called * Trmisubstantiation/ which
means a real conversion of the whole substance of the bread into
the substance of the Body of Christ our Lord, and of the sub-
stance of the wine into tlie substance of His Blood (Counc. of
Trent, Sess. 13, Ch. 4, and Can. 2).

13. How long does Christ remain present with His

Sacred Flesh and Blood?
As long as the appearances of bread and of wine con-
tinue to exist.
14. Is the Body of Christ alone present under the
appearance of bread, and the Blood of Christ, alone,
present under the appearance of wine?
No; under each appearance -Christ is present entire
and undivided^ as He is entire and undivided in Heaven.
15. When the Priest breaks or divides the Sacred Host,
does he also break the Body of Christ?
No ; he breaks or divides the appearances only the :

Body of Christ itself is present in each part entire and

living, in a real though mysterious manner.

16. What does the Real Presence of Jesus Christ in

the Holy Eucharist require us to do?
To visit Him frequently, and to adore Him with the
most profound humility and awe, and with the most
ardent love and gratitude.
 CATECHISM OF THE CATHOLIC RELIGION 265
'Let all the Angels of God adore Him' (Hebr. i. 6). In or-
der to show due honor to the Blessed Sacrament, the Church
exposes it for public adoration, gives Benediction with it, car-
ries it reverently about in solemn procession, has established
Feasts and Confraternities (of the Most Holy Sacrament, of
the Sacred Heart of Jesus, and others). As an emblem of
adoration and love, a lamp is kept burning day and night be-
fore the altar where the Blessed Sacrament is reserved in the
tabernacle.

17. Is Christ present in the Holy Eucharist only that

He may be also as man with us?
He is also present for two other reasons
1. That He may offer Himself for us in the Holy
Sacrifice of the Mass; and
That in Holy Communion He may give Himself
2.
to us for the nourishment of our souls.

Application. Eejoice that our Lord and Saviour is

pleased to remain in the Blessed Sacrament amongst us
to the end of the world. Thank Him for this exceed-
ingly great favor; love Him, and visit Him often and
with devotion. Pour out all your sufferings before this
amiable Comforter, and have full confidence in His
help ; for He Himself invites you, saying ^ Come to me, :

all you that labor, and are burdened, and I will refresh
you' (Matt. xi. 28).

§ 2. On the Holy Sacrifice of the Mass.

18. What is a Sacrifice?

A Sacrifice is that first and highest act of Eeligion, in
which a duly authorized person olfers to God some sen-
sible thing which is visibly immolated either physically
or mystically, in token and acknowledgment of God's
supreme dominion over all things and of our total de-
pendence on Him.
He who sacrifices is styled a priest; the sensible thing which
called the victim; the place where it is sacrificed
is sacrificed is
is the altar. These four priest, victim, altar, and sacrifice —
are inseparable. Each one of them calls for the others.
266 CATECHISM OF THE CATHOLIC EELIGION

19. Have there been Sacrifices at all times?

Yes, there have been Sacrifices from the beginning of
the world, and under the Old Law they were strictly
commanded by God Himself.
20. Why were the Sacrifices of the Old Law abolished?
Because they were only figures of the unspotted Sac-
rifice of the New Law, and were, therefore, not to last
longer than the Old Law itself.
'For the law having a shadow of the good things to come,
not the very image of the things, by the self -same sacrifices,
which they offer continually every year, can never make the
comers thereunto perfect; for it is impossible that with the
blood of oxen and goats sin should be taken away. Wherefore
when He [Christ] cometh into the world He saith: Sacrifice
and ohlation Thou [0 God'l wouldst not ; hut a body Thou hast
fitted to me. Then said I : Behold, I come: in the head of the
hook it is written of me, that I should do Thy will, God. . . .

He taketh away the first, that He may establish that which

followeth' (Hebr. x. 1-9).

21. What is the Sacrifice of the New Law?

The Sacrifice of the New Law is the Son of God Him-
self,Jesus Christ, who, by His death on the Cross, of-
fered Himself to His Heavenly Father for us (Hebr.
ix. 14).
22. Was
all Sacrifice to cease with the death of Christ?
there was to be in the New Law of Grace a Per-
No ;

petual Sacrifice, in order to represent continually that

which was once accomplished on the Cross, and to apply
the fruits of it to our souls.

23. such a Sacrifice promised to us by God?

Was
Yes, even in the Old Law it was prefigured by the
Sacrifice of Melchisedech,^ and was foretold by the
Prophet Malachias.^
*As Melchisedech offered bread and wine (Gen, xiv. 18), so
also Christ offersHimself under the species of bread and wine
unto the end of the world. Therefore it is said in Ps. cix.
*The Lord hath sworn, and Be ivill not repent: Thou art a
Priest for ever according to the order of Melchisedech.* ^'I
have no pleasure in you [Jews], saith the Lord of Hosts, and J
 CATECHISM OF THE CATHOLIC RELIGION 267
will not receive a gift of your hand; for from the rising of the
sun even to the going down, my name is great among the Gen-
tiles, and in every place there is sacrifice, and there is offered
to my name a clean oblation' (Mai. i. 10, 11),

24. Which is this perpetual Sacrifice, foretold by Mala-

ehias?
It is the Sacrifice of the Mass.

25. By whom was the Sacrifice of the Mass instituted?

was instituted by Jesus Christ, when at the Last
It
Supper He offered Himself up under the appearances of
bread and wine to His Heavenly Father, and com-
manded His Apostles thenceforth to celebrate this His
Sacrifice.

26. is the Mass?

What, then,
The Mass the perpetual Sacrifice of the Xew Law.
is
in which Christ our Lord offers Himself^ by the hands
of the Priest^ in an unbloody manner, under the ap-
pearances of bread and wine, to His Heavenly Father,
as He once offered Himself on the Cross in a bloody
manner.
27. What is the difference between the Sacrifice of the
Mass and the Sacrifice of the Cross?
The Sacrifice of the Mass is essentially the same Sac-
rifice as that of the Cross; the only difference is in the
manner of offering.

Why is the Sacrifice of the Mass the same Sacri-

28.
ficeas that of the Cross?
Because in both it is the same High-Priest who offers,
and the same Victim who is offered namely, Jesus —
Christ our Lord; and because in the Sacrifice of the
Mass the oblation which Christ made of Himself on the
Cross, for us, to the Father, is commemorated and con-
tinued.
The Priest is only the minister and visible representative of
Christ therefore he does not speak in his own name, but in
;

the name of Christ; 'This is my Body, . . this is my Blood.'

.
268 CATECHISM OF THE CATHOLIC EELIGION

29. How is the manner of offering different in both?

On the Cross Christ offered Himself in a bloody man-
ner; but in the Mass He offers Himself in an unbloody
manner, whilst He renews the Sacrifice accomplished on
the Cross, without suffering or dying any more.

30. If Christ dies no more, how, then, can the Sacrifice

which He consummated on the Cross be renewed in the
Mass?
It is renewed, because in the Mass Christ offers Him-
self really and truly under the emblems of the bloody
death which He suffered on the Cross that is, under —
the separated appearances of bread and wine.
By virtue of the words whicli the Priest pronounces, the-
Body of Christ becomes present under the appearance of bread,
and His Blood under the appearance of wine and both these ;

appearances being visibly separated from each other, the sep-

aration of the Blood from the Body, consequently the bloody
death on the Cross is represented in an unbloody, mystical
manner. This unbloody renewal is, however, not made in
order that we may be redeemed anew, for the Sacrifice of the
Cross was sufficient for the redemption of the whole world but ;

that we may have a standing memorial, and a lively, though

unbloody, representation of the bloody Sacrifice of the Cross,
by which God is perfectly honored, and the abundant fruits of
the Redemption are applied to our souls.

31. How
do we prove that, from the time of the Apos-
tles, Mass has always been celebrated?
the
We prove this, 1. By the words of St. Paul, which
clearly show that as early as in the times of the Apostles
the Christians had an altar of their own ^ for where an
;

altar is, there must also be a Sacrifice; and 2. By the

undeniable testimonies of the holy Fathers, the decrees
of the Councils, the most ancient prayers of the Mass,
and by many other memorials of the Eastern and West-
ern Churches.
^'We [Christians] have an altar, w^hereof they have no
power to eat who serve the tabernacle,' the Jews (Hebr. xiii.
t.e.,

10 J comp. 1 Cor. x. 18-21).

 CATECHISM OF THE CATHOLIC EELIGION 269

32. To whom do we offer the Sacrifice of the Mass?

We offer it to God alone; however, we also celebrate
the memory of the Saints in it.

33. How do we celebrate the memory of the Saints in

the Mass?
1. By rendering thanks to God for all the graces be-
stowed ni3on them in this life, and for the glory they
now enjoy in Heaven; and 2, By imploring their inter-
cession for lis.

34. What are the ends for which we offer the Mass to
God?
We offer it to God,
1. Sacrifice of Praise for His honor and glory;
As a
2. Sacrifice of Thanhsgiving for all the graces
As a
and benefits received from him ;
3. As a Sacrifice of Propitiation for the many of-
fences given to Him ; and
4. As a
Sacrifice of Petition,, in order to obtain His
assistance in all our necessities of soul and body.

35. What effects has the Mass as a Sacrifice of Pro-

pitiation?
By it we obtain from the Divine Mercy,
1. Graces of contrition and repentance for the for-
giveness of sins; and
2. Remission of temporal punishment deserved for
sins.

36.To whom are the fruits of the Mass applied?

The general fruits are applied to the whole Church,
both the living and the dead;
The special fruits are applied, 1. Chiefly to the Priest
who celebrates the Mass; 2. Xext. to those for whom in
particular he offers it up and 3. To all those who assist
;

at it with devotion.
37.Which are the principal parts of the Mass?
The principal parts of the Mass are, 1. The Offertory;
2. The Consecration; and 3. The Communion.
270 CATECHISM OF THE CATHOLIC RELIGION

38. What do you think of the ceremonies which the

Church has added to the Sacrifice of the Mass?
The ceremonies of the Mass have all been handed
down to lis from the most ancient times, many from the
times of the Apostles themselves, and their sublime and
mysterious signification is intended to fill our hearts
with devotion and reve-^ence.
1. The Priest first prays with heartfelt sorrow, and pro-
foundly bowing, at the foot of the altar; then having ascended
the steps, he kisses it reverently, reads the Introit, and prays
again in the spirit of humility to God, by reciting alternately
with the server the 'Kyrie eleison' (Lord, have mercy on us).
2. He intones joyfully the Hymn of the Angels (Gloria), and
turns then towards the people, to wish them the Divine Bless-
ing. 3. He prays f,t the side of the altar, in the name of all
who are present, to God for the necessities of all. After that,
he reads two portions of the Holy Scripture, the Epistle and the
Gospel, the latter, however, at the other side of the altar, to
intimate that the Evangelical doctrine, rejected by the Jews,
passed over to the Heathens. 4. The Gospel is followed, on
certain days, by the Nicene Creed. This is the preparation for
the Sacrifice. It was anciently called the Mass of the Catechu-
—
mens i.e., of those who were still in the first rudiments of
Christianity, because they were permitted to assist at it thus
far before they were baptized. Next begins, 5. The Sacrifice
itself by the Offertory: the Priest, united with the people, of-
fers bread and wine, and then washes his hands, to show the
purity of heart with which we should assist at the Holy Sacri-
fice. 6. He invites all to fei*vent prayer, and, praising God, he
joins with the Choirs of Angels, saying: 'Holy, holy, holy,' etc.
7. Next follow prayers, said in a low voice, for the Church, her
Eulers, and all the faithful, under the invocation of the Blessed
Virgin and all the Saints. 8. Then he pronounces the mysteri-
ous words of Consecration., adores, making a genuflection, and
elevates the Sacred Body and the Sacred Blood above his head.
At the ringing of the bell the people adore on their knees, and
strike their breasts in token of repentance for their sins. 9.
The Priest begs of God graciously to accept the Sacrifice, to
have mercy on all mankind, also on the souls in Purgatory, and
con'^.ludes with the Lord 's Prayer, which contains the substance
of all petitions. 10. After a preparatory prayer, during which,
at Solemn Masses, the Kiss of Peace is given, follows the Holy
Communion, of which all those who are present should partake,
at least spiritually. 11. The Communion being over, the whole
 CATECHISM OF THE CATHOLIC KELIGION 271
concludes with a prayer of thanksgiving, the blessing of the
people, and the reading of the Gospel of St. John.

39. Why is the Mass said in Latin?

1. Because language comes from Rome, whence
this
we received our faith; 2. Because, being a dead lan-
guage, it does not change in the course of time like liv-
ing languages; and 3. Because thereby the Unity and
Uniformity of the Churcli, even in her public service, is
represented and preserved.
Out of respect for very ancient usage, the Holy See permits
the Greeks and some other bodies of Eastern Christians to re-
tain their own languages in the celebration of Mass and other
rites.

40. Why has the Church assigned particular vestments

for the Priest whilst oflaciating at the altar?
That we may remember that the Priest does not act at
the altar in his own person, but as the representative of
Jesus, and that he celebrates a most holy Divine Mystery.
In the Old Testament God Himself minutely appointed the
vestments for the Priests, and said Aaron and his sons shall
:
*

use them when they approach to the altar to minister in the

Sanctuary, lest being guilty of iniquity they die' (Exod. xxviii.
43).
The different colors of the Priest 's vestments have also their
meaning. The White signifies innocence and spiritual joy; the
Bed, the love of God; the Green, the hope of eternal life; the
Violet or Purple, humility and penance; the Black, deep mourn-
ing.

A p plication. Endeavor to assist daily at the Holy

Sacrifice of the Mass with sincere devotion and pro-
found reverence; for there is no other act so holy and
Divine, so rich in graces and heavenly blessings. At the
Offertory, ofi'er yourself with Jesus Christ to your Heav-
enly Father; at the Consecration, humbly adore your
Saviour, and beg His pardon; at the Communion, com-
—
municate, at least spiritually that is to say, desire most
earnestly to be united with your dearest Lord in this
Sacrament of Love.
 272 CATECHISM OF THE CATHOLIC EELIGION

§ 3. On Holy Communion,
41.What is Holy Communion? "

Holy Communion is truly the receiving of the real

Body and Blood of Jesus Christ for the nourishment of
our souls.
Communion means, Union of the faithful with Christ and
with one another; or, Common participation of the Body and
Blood of Jesus Christ. The Communion is also called the
Lord's Supper, tlie Receiving of the Blessed Sacrament, of the
Holy Eucharist, etc.

42. Was it God, or is it the Church only, that has com-

manded us to receive Holy Communion?
God has commanded it, and the Church also for ;

Christ our Lord says expressly Amen, amen I say unto

:
'

you: Except you eat the Flesh of the Son of man, and
drink His Blood, you shall not have life in you ' (John
vi. 54).
43. Must we also drink the ChaUce, in order to receive
the Blood of Christ?
No ; for under the appearance of bread we receive also
His Blood, since we receive Him whole and entire. His
Humanity and His Divinity.
Therefore, Christ promises eternal life to those also who re-
ceive Him under the appearance of bread alone ' If
any man :

eat of this bread, he shall live for ever; and the bread that I
will give is my flesh, for the life of the world' (John vi. 52).
*This is the bread that came down from Heaven. Not as
your fathers did eat manna, and are dead. He that eateth this
bread shall live for ever' (.John vi. 59).
44. But why, then, did Christ institute the Holy Eu-
charist in both kinds?
Because He instituted it, not only as a Sacrament,
but also as a Sacrifice, for which both kinds are required.
Accordingly, the words of Christ, 'Drink ye all of this'
(Matt. xxvi. 27) j are by no means a command to all the people,
but only to the Apostles, and their Successors the Bishops and
Priests, when they celebrate the Holy Sacrifice of the Mass.
Therefore, Priests also, when they do not actually celebrate
Mass, communicate under one kind only.
 CATECHISM OF THE CATHOLIC EELIGION 273

45. Why does the Catholic Church give Holy Com-

munion to the faithful in one kind only —
namely, under
the form of bread?
1. the Sacred Blood from being profaned,
To prevent
since, under the appearance of wine, it might easily be
spilled, and could not well be reserved
2. To make it easy for all to receive the Blessed Sac-
rament, as many feel a disgust at drinking out of a com-
mon chalice; and
3. To declare thereby against the heretics that Christ
is present whole and entire under each kind.
In the very first times of the primitive Church, the sick,
prisoners, and all those who commnnicated at home, received
the Blessed Sacrament only under the form of bread. Thus
only the breaking of bread is mentioned by St. Luke, xxiv. 30
'Whilst He Avas at table with them, He took bread, and blessed
and brake, and gave to them and in the Acts, ii. 42
'
; And:
'

they were persevering in the doctrine of the Apostles, and in

the communication of the breaking of bread, and in prayers'
(comp. Acts ii. 46). Subsequently, it is true, Pope Leo and
Pope Gelasius commanded the chalice to be received by the
faithful in the public Communion, but only in order to combat
the erroneous doctrine of the Manicheans, who detested wine as
something diabolical, and to prevent these heretics from ap-
proaching with the Catholics to Communion. But this was only
for a time and to meet an emergency. When that heresy dis-
appeared, the faithful could return to the ancient and general
usage.

46. Why does our Lord communicate Himself to all

the faithful as food?
1. To give us a proof of His tender superabundant
love, and to unite Himself most intimately with us ^ He :

that eateth my Flesh, and drinketh my Blood, abideth

in me, and I in him ' (John vi. 57) ; and
2. To unite us also most closely together with one
another by a bond of love and concord ^ For we, being
:

many, are one bread, one body, all that partake of one
bread' (1 Cor. x. 17).
47. What graces does Holy Communion impart to our
souls?
274 CATECHISM OF THE CATHOLIC EELIGION

By uniting us in the most intimate manner with Jesus

Christ;, the Source of all Divine graces, it imparts to us
innumerable graces, especially these:
1. It preserves and increases sanctifying grace;
2. It weakens our evil inclinations, and gives us a
desire and strength to be virtuous;
3. It cleanses us from venial and preserves us from
mortal sin; and
4. It is to us a pledge of our future resurrection and
everlasting happiness (John vi. 55).
48. Does every one receive in Holy Communion the
graces it is intended to give?
No; he who receives Holy Communion unworthily
that is, —
in the state of mortal sin brings damnation
upon himself.
'Whosoever shall eat this Bread or drink the Chalice of the
Lord unworthily, shall be guilty of the Body and of the Blood
of the Lord. But let a man prove himself, and so let him eat
of that Bread, and drink of the Chalice; for he that eateth
and drinketh unworthily, eateth and drinketh judgment to him-
self, not discerning the Body of the Lord' (1 Cor. xi. 27-29).
Comparison with the Ark of the Covenant, which brought hap-
piness and blessing upon the pious Israelites, but misfortune
and a curse upon the impious Philistines.
49. What sin does he commit who dares to communi-
cate unworthily?
1. Hecommits, like Judas, a horrible sacrilege, be-
cause he is guilty of the Body and of the Blood of the

Lord (1 Cor. xi. 27); and

2. He renders himself guilty of the blackest ingrati-
tude, because he treats his Divine Eedeemer with the
foulest indignity in the very same instant in which he is
favored by Him with the greatest proof of His immense
love (Ps.'liv. 13).
50. What are frequently the consequences of an un-
worthy Communion, even in this life?
Blindness and hardness of heart, and sometimes also
sudden death, and other temporal punishment.
 CATECHISM OF THE CATHOLIC KELIGION 275
Example: Miserable end of Judas, of whom our Saviour
said It were better for him, if that man had not been born
:
*

(Matt. xxvi. 24). And of such St. Paul says: 'Therefore [on
account of unworthily receiving], are there many infirm and
weak among you, and many sleep' [the sleep of death] (1 Cor.
xi. 30).

51. What, then, must we do when we have committed

a grievous sin?
We must make a good confession before we receive.
'Let a man prove himself, and so let him eat of that Bread,
and drink of the Chalice' (1 Cor. xi. 28).

52. How must we further prepare ourselves, as to the

*soul'?
We
must endeavor, 1. To cleanse our souls also from
venial sin;and 2. To excite in our hearts sentiments of
fervor and devotion.

53. Does venial sin also render our Communions un-

worthy?
Venial sin does not render them unworthy or sacri-
legious, but it diminishes the graces which they other-
wise would produce.

54. How
can we excite sentiments of fervor and devo-
tion in our heart?
By pious meditations and devout exercises.

55. Which are the best exercises before Holy Com-

munion?
The Acts, 1. Of Faith and Adoration; 2. Of Humility
and Contrition; and 3. Of Hope, Love, and an ardent
Desire.

56. How do you make an *Act of Faith'?

my Jesus, I firmly believe all that Thou hast re-
vealed, but especially that Thou art really present in
this Most Holy Sacrament, because Thou, the eternal
and infallible Truth, hast declared it.
276 CATECHISM OF THE CATHOLIC KELIGION

57. How do you make an Act * of Adoration ? *

my Jesus, in union with all

the Angels and Saints
I adore Thee inMost Holy Sacrament, in which
this
Thou art concealed for the love of me; I adore Thee as
my Lord and my God, my Creator and my Eedeemer.
58. How do you make an Act of Contrition ?
* '

my Jesus, I am most heartily sorry for all my sins,

because by them I have provoked and offended Thee, my
most bountiful God, whom I love above all things.

59. How do you make an Act of Humility ?

* '

My Lord and my Saviour, how dare I approach Thee

after having so often offendedThee Indeed, I am not !

worthy to receive Thee into my heart; but only say the

word, and my soul shall be healed.

60. How do you make an * Act of Hope * ?

Yes, my most amiable Jesus, Thy mercy is un-
bounded Thou vouchsafest to come to me, and to dwell
!

in my heart so Thou wilt also, I confidently hope, sanc-

;

tify me, and replenish me with Thy grace.

61. How do you make an *Act of Love'?

my Jesus, Thou hast loved me unto the death of the
Cross, and, for the love of me, Thou wilt now become
also the food of my soul. Oh what return can I make
!

for Thy love ? In life and in death I will love Thee, and
none but Thee.

62. How do you make an *Act of Desire'?

Come, Jesus, come and take possession of my heart
make it entirely Thine own. Come, my Jesus, come
and visit me, and strengthen me with Thy grace.

63. How must we prepare ourselves as to the *body'?

1. We must be fasting; that is, from twelve o'clock
 CATECHISM OF THE CATHOLIC EELIGIOK 277

the night before we must not have taken even the least
thing b}'- way of eating or drinlving ; ^ and
2. We must be decently dressed.
* The Church commands this under pain of a grievous sin,
in order to prevent great abuses that would follow from the
disregard of this law.
64. Who are dispensed from this command to receive
fasting?
Those who are dangerously ill, and receive the Blessed
—
Sacrament by way of Viaticum i.e., as a preparation
for their passage into eternity.
The Holy See grants to invalids, even though not dangerously
ill, permission to take some liquid food after midnight before

going to Communion, with the approval of their Confessor, pro-

vided that they have been laid up at least a month, and that
they have no definite hope of a speedy recovery. They may
thus receive once or twice a week as long as their illness
lasts.

65. How we approach

should the altar-rail, in order to
receive Holy Communion?
With the greatest reverence, with hands joined and
raised, and eyes cast down.

66. What should we do at the time of our receiving the

Sacred Host?
We should spread the communion-cloth over our
hands and under our chin, hold the head erect and firm,
extend the tongue a little upon the under lip, and then
most reverently receive the Sacred Host.
Do not keep the Sacred Host in your mouth until it is quite
dissolved; but let it moisten a little upon your tongue, and
then swallow it. Should it stick to the roof of your mouth, re-
move it with your tongue, and not with your finger. Gloves
should not be worn.

67. after receiving Holy Communion?

What must we do
We
must retire with the greatest modesty to our place,
and spend some time in devout prayer.
No time is more precious and more favorable for obtaining
{fraceo than that which immediately follows Holy Communion;
278 CATECHISM OF THE CATHOLIC EELIGION
therefore we should avail ourselves of it in the best manner we
can. It is, indeed, a bad sign if we cannot, in meditation and
prayer, entertain ourselves for half an hour, or at least for fif-
teen minutes, with our dear Eedeemer.

68. What sort of prayers ought we especially to say

afterHoly Communion?
Those in which we humble ourselves before the Lord,
thank Plim, offer ourselves up to Him, express our love^
and implore His graces.
69. In what manner may we say these prayers?
We may say them in the following manner:

AN ACT OF HUMILITY.
my Jesus, whence is this to me that Thou, my God,
shouldst have vouchsafed to come to me, a poor sinner

AN ACT OF THANKSGIVING AND OBLATION.

Most amiable Jesus, what return can I make to Thee
for all that Thou hast done for me ? I offer to Thee my
body, and my soul, and all that I possess. All my
thoughts, my desires, my words, and all that I do, shall
be Thine, shall be for Thee.

AN ACT OF LOVE.

Jesus, inflame my cold heart with the fire of Thy

love, in order that I may love Thee more than all things,
more than myself.
AN ACT OF PETITION.

my Lord and my God, grant me, a poor creature,

all the graces I stand in need of; for Thou art, indeed,
infinitely rich and infinitely good.
most bountiful Jesus, remain within me with Thy
grace; strengthen and bless me by the virtue. of this
Holy Sacrament, now and at the hour of my death.
Amen.
 CATECHISM OF THE CATHOLIC KELIGIOX 279

70. How should we spend the day of Communion?

We should spend it, as much as possible, in pious exer-
cises, and avoid worldly recreations and amusements.
Application. Consider how the Lord pours forth, in
the most Holy Sacrament of the Altar, the treasures of
His Divine Love for mankind and resolve, therefore, to
;

approach to the Holy Table as often as you can with

permission, and to receive the Bread of An^^els with as
much devotion and purity of heart as you can possibly
attain to.

Pexance.
1. What is understood by Penance?
By Penance is understood, 1. The Virtue or disposi-
tion of heart by which man repents of his sins and is
converted to God; 2. The Punishment by which he atones
^r the sins committed; and 3. The Sacrament of Pen-
ance.
2. What is the Sacrament of Penance?
It is a Sacrament in which the Priest, in the place of
God, forgives sins, when the sinner is heartily sorry for
them, sincerely confesses them, and is willing to perform
the penance imposed upon him.
3. Does the Priest truly forgive the sins, or does he
only declare that they are remitted?
The Priest does really and truly forgive the sins in
virtue of the power given to him by Christ.

4. When did Christ give the power to forgive sins?

When after His resurrection He breathed on the
Apostles, and said to them ^ Receive ye the Holy Ghost.
:

Whose sins you shall forgive, they are forgiven them;

and whose sins you shall retain, they are retained'
(John XX. 22, 23).

5. Did not Christ impart this power to the Apostles

alone?
No He imparted
; it also to all those who were to sue-
280 CATECHISM OF THE CATHOLIC EELIGION
ceed the Apostles in the Priesthood, as the Church has
always believed and taught.

6. Why was the power of forgiving sins to pass from

the Apostles to their Successors also?
Because Christ instituted His means of salvation for
all times, and for all men, who stand in need of them.
Can all sins be forgiven by the Sacrament of Penance ?
7.
all the sins we have committed after Baptism can
Yes,
be forgiven, if we confess them with the necessary dis-
position of repentance.
we confess our sins, He is faithful and just, to forgive us
'If
our and to cleanse us from all iniquity' (1 John i. 9).
sins,
Yet not all sins can be forgiven by every Priest. For, 1. In
ord^r that a Priest may be able to absolve validly from sins, it
is not only required that he should have received this power in
Holy Order, but also that he should have been especially author-
ized by the Bishop to administer the Sacrament of Penance in
his diocese. 2. According to an ancient, lawful, and salutary
practice, the Pope and the Bishops are accustomed to reserve to
themselves the absolution from certain very grievous sins, from
which, therefore, other Priests can absolve only in virtue of a
particular authorization. When, however, there is immediate
danger of death, and no Priest especially authorized to hear
Confessions is present, any oth^r Priest can absolve from all
sins.

8. But why must we confess our sins in order to have

them forgiven?
Because Christ ordained it so wdien He instituted the
Sacrament of Penance.
9. How do we prove that Christ has ordained Confes-
sion?
We prove it, 1. By
own wordshis Whose sins you
:
'

shall forgive,^ etc., for unless we declare our sins, and

the whole state of our soul, to the Priest, he cannot know
whether, in virtue of the judicial power which God has
conferred on him, he is to forgive or to retain them
2. By the testimony of the holy Fathers of the Church,
who unanimously teach that we have not to expect fmin
 CATECHISM OF THE CATHOLIC KELIGION 281

God forgiveness of our sins, if we are ashamed to con-

fess them
to the Priest; ^ and
3. B}^ the existence of confession in the Church at all
times and among all nations ; for if Confession had been
instituted by human laws, and not by Christ Himself,
people would certainly never have generally complied
with it.2
*
' Whosoever is ashamed to declare his sins to man, and will
not confess them, he shall be confounded in the day of judg-
ment in the face of the Avhole world' (St. John Chrysostom).
'If the sick man is ashamed to discover the wounds of his soul
to the physician, he cannot be cured' (St. Jerome). Thus like-
wise Origen, St. Cyprian, St. Basil, St. Pacian, St. John Clima-
cus, St. Gregory the Great, and others. ^ That Confession was

practised as early as in the times of the Apostles, is proved by

tradition; and even the Holy Scripture testifies (Acts xix. 18)
that, when the Apostle St. Paul was at Ephesus, Many of them '

that believed came confessing and declaring their deeds,

10. But to receive forgiveness of our sins is it not suffi-

cient to confess them to God alone?
By no means ; power which Christ gave
or else the full
to the Priests, of retaining or remitting them according
to their judgment, would, indeed, be vain and useless.
'Confess your sins one to another [not, then, to God alone],
that you may be saved' (James v. 16). 'Let no one say: I do
penance privately before God; God, who knows me, sees what
is going on in my heart. Was it, then, said in vain: Whatso-
ever ye shall loose on earth, it shall be loosed also in Heaven?
Were, then, the keys given in vain to the Church of God?' (St.
Augustine.)

11. Is, then, the Sacrament of Penance necessary fof

salvation to all those who have sinned?
It is necessary for salvation to all those who have
committed a grievous sin after Baptism.
12. Can the Sacrament
of Penance never be supplied?
When
the Sacrament of Penance cannot be received,
it can be supplied by a perfect Contrition, and a firm
resolution to confess our sins as soon as an opportunity
offers.
282 CATECHISM OF THE CATHOLIC EELIGION

13. What are the effects of the Sacrament of Penance?

1. It remits the guilt of sins committed after Bap-
tism ;
2. It remits tlie eternal, and at least a part of the
temporal, punishment due to our sins
3. It restores, or, if it is not lost, it increases, sanc-
tifying grace ; and
4. It also confers other particular graces to enable us
to lead a holy life.

14. How many things are required on our part, in ordei

to receive the Sacrament of Penance worthily?
These five: 1. Examination of Conscience; 2. Contri-
tion; 3. Resolution of Amendment; 4. Confession; and
5. Satisfaction.

§ 1. Tlie Examination of Conscience.

What is meant by examining our conscience'?

15. *

To examine our conscience means to meditate seri-

ously "upon our sins, in order that we may know them
well.
16. How must we begin the Examination of Con-
science?
By imploring the assistance of the Holy Ghost, that
He may give ns the grace rightly to know, to repent, and
to confess our sins.
17. How do we implore the assistance of the Holy
Ghost?
Come, Holy Ghost, enhghten my understanding,
that I may rightly know my sins; and move my hearty
that I may properly repent of them, sincerely confess
them, and truly amend my life.

In what manner should we examine our conscience?

18.
1. We should examine when it was that we last made

a good Confession, and whether we perform.ed the pen-

ance then laid upon us; and
2. We should go through the Commandments of God
 CATECHISM OF THE CATHOLIC RELIGION 283

and of the Church, and through the obhgations of our

state of life, and also through the ditferent kinds of
sm, carefully examining in what way and how often we
have offended God by thoughts, words, actions, and
omissions.
19. Must we also examine ourselves on the number
and the circumstances of our sins?
Yes ; at least, when they are mortal.
20. Against what faults are we to guard in the Exami-
nation of Conscience?
1. We must not examine ourselves too hastily and
superficially; 2.We must not conceal our favorite sins
from ourselves; 3. We must not take all that to be tri-
fling which the world considers as such ; but we should
place ourselves in spirit before the tribunal of God; 4.
On the other hand, we must avoid becoming too scrupu-
lous.
21. How much time ought we to employ in the Exami-
nation of Conscience?
The more carelessly we have lived, and the longer WX'
have stayed from Confession, the more time and dili-
gence ought we to employ in examining ourselves.
22.How can we facilitate this examination?
By examining our conscience every day, and by going
frequently to Confession.

§ 2. On Contrition.

23. What Contrition?

is
Contrition is a hearty sorrow for our sins, and a de-
testation of them.
24. What qualities must Contrition have, that our sins
may be forgiven?
These three: It must be, 1. Interior; 2. Universal;
and 3. Supernatural.
25. How must Contrition be 'interior'?
We must not grieve merely in words for our sins, but
284 CATECHISM OF THE CATHOLIC EELIGION

we must also detest them in our hearts as the greatest

evil, and sincerely wish we had not committed them.
'Eend your hearts, and not your garnients' (Joel ii. 13).
'
A God is an afflicted spirit a
sacrifice to contrite and humbled
;

heart, O God, Thou wilt not despise' (Ps. 1. 19).

26. How must Contrition be universal*? *

We must be sorry for all the sins we have committed,

or, at least, lor all mortal sins.

27. If a penitent has no sorrow for his venial sins,

would his Confession nevertheless be vaUd?
If he has to confess venial sins only, and is not truly
sorry for any one of them, his Confession is null.
If since our last Confession we have to accuse ourselves of
venial sins only, and, because they do not seem to be grievous,
we doubt whether we have sufficient Contrition for them, it ia
advisable to repent again of some grievous sin of our former
life, which we have already confessed, and to include it in our
' For these, and all mj"
Confession, saying at the end of it :

other sins which I cannot at present call to my remembrance,

and also for the sins of my past life, especially for ... I am
heartily sorry,' etc. This should also be done when we are not
quite certain whether we have committed any sin since the last
Confession,

28. How must Contrition be supernatural ?

* '

The sorrow for our sins must arise not from the con-
sideration of their natural evil consequences, but from
supernatural motives ; namely, because we have offended
God, lost his grace, deserved hell, etc.
29. Would it not, then, be sufficient to be sorry for our
sins on account of the temporal loss incurred by them?
To be sorry for our sins only because we have lost
by them our health, property, reputation, etc., is noth-
ing but a natural sorrow, which is of no avail for ever-
lasting life.
Thus the sorrow of King Saul, Antiochus, and others was a
merely natural sorrow; on the contrary, that of King David,
Mary Magdalen, Zacheus, the Apostles Peter and Paul, and
other Scripture penitents, was supernatural.
 CATECHISM OF THE CATHOLIC RELIGION 285

30. What should we do in order to obtain supernatural

Contrition?
We should, 1. Earnestly ask God for His grace; and
2. Weshould seriously call to our mind what Faith
teaches us concerning the malice of sin, and its fatal con-
sequences ; * for supernatural Contrition must proceed
from grace and motives of Faith.
31. Why must Contrition proceed from motives of
Faith?
1. Because Faith is the foundation and root of all
Justification; and 2. Because, otherwise. Contrition does
not prompt us to renounce evil entirely and for ever, but
only inasmuch as we have to dread temporal losses.
32. How many kinds of supernatural Contrition are
there?
Two: Perfect Contrition and Imperfect Contrition,
commonly called Attrition.
33.When is Contrition Perfect'? *

When it arises from Perfect Love; i.e., when we de-

test sinmore than all other evils, for the reason that it
offends God, the Supreme Good,
Since Perfect Contrition proceeds from Perfect Love, in or-
der to excite ourselves to Perfect Contrition it is very profitable,
previously, or at the same time, to excite ourselves to Perfect
Love of God.
34.When is Contrition *
Imperfect ? '

When our Love is not Perfect, and when, therefore,

our fear of Hell and of the loss of Heaven, or our sense
of the heinousness of sin itself, must unite with it in
causing us to detest sin above all other evils, and to re-
solve to offend God no more.
Perfect Contrition is, therefore, a sorrow for sin arising from
the Perfect Love of God; Imperfect Contrition is, on the con-
trary, a sorrow for sin arising from any other motive which,
though good and supernatural, is not perfect. In order to ex-
cite ourselves to Perfect Contrition, let us consider how much
God deserves to be loved by us, on account of His infinite good-
* See pn. 225 and 228, quest. 11-15, and page 131, quest. 14-
286 CATECHISM OF THE CATHOLIC EELIGION
ness i.e., on account of that perfection which He, as the Sove-

reign Good, possesses; and how, nevertheless, we have despised

and insulted Him, our most loveable Father; how we have ex-
pelled Him from our heart, and renounced His love and friend-
ship for ever. In order to excite ourselves to Imperfect Con-
trition, let us consider how terrible are the pains of Hell or of
Purgatory, which we have deserved; how beautiful Heaven,
which we have lost how detestable sin, which nailed the Son of
;

God to the Cross, has deprived our soul of grace, disfigured it,
rendered it foul and execrable before God and His Angels, etc.
and let us, therefore, repent of the offence given to God, and de-
test it more than any other evil in the world.

35. Must Contrition necessarily be perfect?

It is not necessary for the remission of sins that we
should have Perfect Contrition; we should, however,
strive to obtain it.

36. Why should we strive to obtain Perfect Contrition?

Because the more Perfect our Contrition is, the more
is our repentance meritorious and acceptable to God,
and the more certainly it obtains our pardon.
37. When should we make an Act of Perfect Contri-
tion, even without* the Sacrament of Penance?
*

1. In danger of death and 2. As often as we have the

;

misfortune to commit a mortal sin and cannot immedi-

ately go to Confession.

38. When must we make the Act of Contrition *in' the

Sacrament of Penance?
We must make it before our Confession, or, at least,
when the Priest gives us Absolution.

39. Can Contrition ever be supplied in case of neces-

sity?
N"o; Contrition is so necessary that it cannot be sup-
plied by anything or in any case.

§ 3. The Resolution of Amendmeni.

40. What must Contrition necessarily include?
Contrition must necessarily include, 1. Hope of par*
don; and 2. Resolution of Amendment.
 CATECHISM OF THE CATHOLIC RELIGION 287

41. What is a Resolution of Amendment?

A Eesolution of Amendment is a sincere determina-
tion to amend our life and to sin no more.
42. What must be the qualities of our Resolution of
Amendment?
Our Kesolution of Amendment must be, like our Con-
trition, Interior or Sincere;
1. 2. Universal; and 3.
Supernatural.
43. What must he be determined to do who forms a
firm and sincere Resolution of Amendment?
He must be determined,
1. To avoid, at least, all grievous sins, so that he will
suffer anything rather than commit even one;
2. To shun the danger, and especially the proximate
occasion, of sin
3. To use the necessary means of amendment;
4. To make due satisfaction for his sins ; and
5. To repair whatever injury he may have done to his
neighbor.
44. What is meant by the proximate occasion of sin?
By the proximate occasion of sin is meant a person, a
company, an amusement, and such like, by which people
usually have been, or, if they do not avoid them, prob-
ably will be, led into sin.
45. Is it a strict duty to shun the proximate occasions
of sin?
Yes, whenever it is possible; for he who will not
avoid the occasion of sin has not a sincere purpose to
avoid sin itself.
46. What ought they to consider who will not avoid
the proximate occasion, or will not desist from their
habitual sins?
That the Priest's Absolution is of no avail to them,
but only aggravates their guilt.
47. How can we make an act of Imperfect and Perfect
Contrition* '•ogether with a Resolution of Amendment?
288 CATECHISM OF THE CATHOLIC EELIGION

In this manner:
my God!I am heartily sorry for having offended
Thee, and I detest all my sins, because I dread the loss
of heaven and the pains of hell, but most of all because
they offend Thee, my God, who art all-good and deserv-
ing of all my love. I firmly resolve, with the help of
Thy grace, to confess my sins, to do penance, and to
amend my life. Amen.

§ 4. Confession.

48. What is Confession?

Confession is a sorrowful declaration of our sins to
a Priest, in order to obtain Absolution from him.
49.What are the necessary QuaUties of Confession?
Confession must be, 1. Entire; 2. Sincere; and 3.
Clear.
50.When is Confession * entire ' ?
When we which we
confess, at least, all grievous sins
remember, together with their number and necessary
circumstances.
51. But what must we do, if we do not recollect the
number rightly?
We must declare it as well as we are able, and say, for
instance: I have committed this sin about .... times
a day, week, or month.
52. What sort of circumstances must we confess?
We must, 1. Especially confess such circumstances
as change the nature, or aggravate the guilt, of our sins
and 2. Mention in general everything by which the Con-
fessor may be enabled to judge rightly of the state of
our conscience, and to put us on our guard against re-
lapsing into sin.
1. Should a person have stolen Church property, wished his
parents dead, coveted his neighbor's ivife, injured some one by
telling a lie, etc., it would not be sufficient for him to confess
merely that he has stolen, wished some persons dead, had an
evil desire, told a lie. 2. Therefore, we must also declare
 CATECHISM OF THE CATHOLIC RELIGION 289

irhether we have injured our neighbors much or little, know-

ingly or unknowingly; whether the occasion of sin still con-
tinues; whether we have often before confessed the evil habit,
and never corrected it.

53. What is to be observed in the declaration of the

circumstances?
We must avoid making known any person who may be
concerned in our sins; we must refrain from all super-
fluous narrations, and must express ourselves in as mod-
est and decent a manner as the nature of the sin allows.
54. Must we also confess venial sins?
We are not, indeed, obliged to confess venial sins;
yet it is good and wholesome to do so.

55. But if we do notknow whether something is a

mortal or a venial sin, what are we to do?
We are to confess it, because many people mistake
mortal sins for venial ones.
When
56. is Confession 'sincere'?
When we accuse ourselves just as we sincerely believe
ourselves guilty before God, without concealing or dis-
guising anything, or excusing it by vain pretences.

57.What should the penitent consider, if he is ashamed

to make a sincere Confession?
He should consider, 1. That a Confession which is
not sincere procures him neither remission of sins nor
peace of conscience; but that the Confession, as well af
the Communion which follows it, is another grievous sin
— a sacrilege — and deserves eternal damnation; and
2. That it is much better for him to confess his sins to
one Priest, bound by secrecy, than to live always uneasy
in sin, to die unhappy for ever, and to be put to shame
at the last day before the whole world.
As the Confessor is bound to suffer even martyrdom rather
than reveal anything heard in Confession, so is every one else,
who may have accidentally overheard any part of a Confession,
bound to the strictest secrecy.
290 CATECHISM OF THE CATHOLIC RELIGION

58. What must we do if we have omitted something in

Confession which we were obliged to declare?
1. If we have omitted it without our fault, it is only-
required to mention it in the next Confession but ;

2. If we have omitted it, either because we were

ashamed to confess it or because we did not sufficiently
examine our conscience, we must also say in how many
Confessions we have omitted it through our fault, and
repeat them all.

59.When is Confession * clear ' ?

When we so express ourselves that the Confessor can
understand everything well, and clearly see the state of
our conscience.
60. Would our Confession be clear if we accused our-
—
selves in general only? for example, that we have not
loved God, that we have thought or spoken evil?
By no means; we must distinctly name and specify
the different sins.

61.What is a General Confession'?

*

A General Confession is that in which we repeat all or

some of our former Confessions.
62. When is a general Confession necessary?
As often as our former Confessions were sacrilegious,
either through want and reso-
of sincerity, or of sorrow
lution, orthrough a culpable negligence in the examina-
tion of our conscience.

63. When principally is a general Confession useful

and advisable?
1. As a preparation for first Communion; 2. On en^
tering on a state of life; 3. In dangerous illness; 4, At
the time of a Jubilee, a Mission, etc.
64. How do you begin your Confession?
Having made the sign of the Cross, I say :
'
I, a poor
and miserable sinner, accuse myself to God, the Al-
mighty, and to you, my Father, in His stead, that since
 CATECHISM OF THE CATHOLIC KELIGION 291

my last Confession, which was ... I have committed

the following sins/ (Here I confess my sins.)
Or in the following manner
Having arrived at the Confessional, I kneel down,
make the sign of the Cross, and ask the Priest's blessing
by saying :Bless me. Father, for I have sinned.' After
'

receiving his blessing, I say the first part of the Con-

fiteor as far as ^ through my most grievous fault.' Then
I say how long it is since my last Confession, whether I
then received Absolution and performed my Penance.
After this I confess all the sins I can recollect, begin-
ning with those which I may have forgotten in my last
Confession.

How do you finish your Confession?

65.
In conclusion, I say ^ For these, and all the sins of
:

my whole life, I am most heartily sorry, because by them

I have offended God, the Supreme and Most Amiable
Good. I detest all my sins, and am firmly resolved to
/imend my life, and to sin no more. I humbly ask
Penance and Absolution of you, my Ghostly Father.-'
Or I conclude by saying ' For these, and all my other
:

sins which I cannot at present call to my remembrance,

and also for the sins of my past life, especially for . .
.'

(see p. 284, quest. 27, note), ' I am heartily sorry, pur-

pose amendment for the future, and most humbly ask
pardon of God, and Penance and Absolution of you, my
Ghostly Father.' Here I finish the Confiteor: '^There-
fore I beseech the Blessed Mary ever Virgin,' etc.

66. What
should we do after this?
We should listen with attention to the instruction
which the Confessor may think proper to give, and to
the Penance he enjoins ; and when he asks us questions,
we should answer them with sincerity and humility.
Take care not to leave the Confessional before the Priest has
given you notice, by saying, for instance: ''Go in peace'; or,
*May God Almighty bless you or something similar.
!
'
292 CATECHISM OF THE CATHOLIC EELIGION

67. What are we to do if we should not receive Abso-

lution?
We should humbly submit to the decision of the Con-
fessor, and, by true amendment, render ourselves worthy
of it.

§ 5. Satisfaction.

68. What is Satisfaction in the Sacrament of Penance?

It is the performance of the Penance enjoined by the
Confessor.
69. For what purpose does the Confessor impose a
Penance on us?
1. For the expiation of the temporal punishment of
sin; and
2. For the amendment of our life.

70. When God remits the sin, does He also remit all

punishment due on account of it?

With the sin God always remits the eternal punish-
ment, but He does not always remit the temporal pun-
ishment due for it; therefore the Prophet Nathan said
to David ^ The Lord hath taken away thy sin ; never-
:

theless, the child that is born to thee shall surely die

(2 Kings xii. 13, 14).
71. What is the temporal punishment due to our sins?
It is that punishment which we have to suifer either
here on earth, or in Purgatory.
72. Why does God not always remit the temporal pun*
ishment together with the eternal?
1. Because His Justice demands that, by the' enduring
of the punishment, we should make some reparation for
the injury done to Him ; and
2. Because in His Mercy He will, by the fear of such
punishment, render us more cautious, and guard us
against relapsing into sin.
73. Has not Christ, then, made full satisfaction for our
sins?
 CATECHISM OF THE CATHOLIC RELIGION 293

Yes, Christ has abundantly satisfied for our sins;

nevertheless. He requires that we also, in union with
Him, should make satisfaction; just as He has prayed
for us, and nevertheless requires that we also should
pray in order to be saved.
*I fill up those things that are wanting of the sufferings of
Christ' (Col. i. 24). *If we suffer with Him, we shall be also
glorified with Him' (Rom. viii. 17),

74. From whom has the Priest the power to impose

works of Penance?
From Jesus Christ, who gave to His Church the
power, not onlv to loose, but also to bind (Matt, xviii.
18).

75. Is the Confession invalid, if the penitent does not

perform the Penance enjoined?
If after Confession, through his own fault, he does
not perform the Penance which in Confession he was
willing and sincerely intended to perform, the ConfeS'
sion is not rendered invalid; but he commits a new sin,
and deprives himself of many graces.
76. When should we comply with the Penance en-
joined?
If the Confessor has fixed no time for it, the best
way is comply with it directly, and before we have
to
fallen again into any grievous sin.

77. What should we do if the Penance seems to be

too severe?
We should consider how light the present Penances
are in comparison with the ancient Canonical Penances,
and with the eternal punishment we have deserved; but
if we should really be unable to do the Penance, we
should respectfully mention it to the Confessor.

78. Should we perform that Penance only which the

Confessor lays upon us?
We should also endeavor to satisfy the Divine Justice
294 CATECHISM OF THE CATHOLIC EELIGION

by other voluntary penitential works, and by patience in

our sufferings.
79. What shall we have to expect, if we neglect to make
due satisfaction to the Divine Justice?
We shall have so much the more to suffer in Purga-
tory, and that without any merit for Heaven.
80. Are we, after Confession, under no other obliga-
tion than to satisfy the Divine Justice?
We are also obliged,
1. To repair to the utmost of our power, the scandal
we have given and the injury we have unjustly done to
our neighbor and
;

2. To employ the means necessary not to relapse into

sin, and to amend our life.
1. Example of Zacheus Behold, Lord, the half of my goods
:
'

I give to the poor; and if I have wronged any man of anything,

I restore him fourfold' (Luke xix, 8). 2. 'Behold, thou art
made whole: sin no more, lest some worse thing happen to
thee' (John v. 14).

81. What should they think, who always relapse into

their former grievous sins?
That their Confessions are much to be suspected, and
that their state is extremely dangerous.
'When the unclean spirit is gone out of a man ... he goeth
and taketh with him seven other spirits more wicked than him-
self, and entering in they dwell there and the last state of that
;

man becomes worse than the first' (Luke xi. 26).

82. What means should we especially use in order that
we may not relapse into sin?
We should, 1. Strictly follow the instructions and di-
rections of our Confessor; 2. Carefully avoid the occa-
sions of sin ; 3. Daily examine our conscience ; 4. Be as-
siduous in praying, in hearing the word of God, and
receiving the Sacraments of Penance and of the Holy
Eucharist; and 5. We should often meditate on the Four
Last Things of man.
Application. When you have sinned, go to Confes-
 CATECHISM OF THE CATHOLIC RELIGION 295

sion without delay, but never without a diligent Exam-

ination of Conscience, a true Contrition, a firm Resolu-
tion of Amendment, and
a sincere declaration of your
sins; that the Sacrament of Penance, so replete with
grace, may not become for you a source of eternal per-
dition.

§ 6. Indulgences.
83. By what means does
the Church assist us in the
discharge of the temporal punishment due to our sins?
By the grant of Indulgences.
84. What
is an Indulgence ' ?
*

An
Indulgence is a remission, granted out of the
Sacrament of Penance, of that temporal punishment
which, even after the sin is forgiven, we have yet to
undergo, eitlier here or in Purgatory.
85. How does the Church remit the punishment due
to our sins?
By making to the Divine Justice compensation for us
from the inexhaustible treasure of the merits of Christ
and His Saints.
Indulgences, therefore, derive their value and efficacy from
the spiritual treasure of the Church, which consists of the
superabundant merits and satisfactions of Christ and the Saints.
This treasure is to be considered as the common property of
the faithful, committed to the administration of the Church;
since, by virtue of the Communion of Saints by which we are
united as members of one body, the abundance of some sup-
plies the want of others.
*In this present time, let your abundance supply their want,
that their abundance also may supply your want, that there
may be an equality' (2 Cor. viii. 14).
86. What generally required to gain an Indulgence?
is
It is required, 1.That we should be in the state of
grace, and have already obtained, by true repentance,
forgiveness of those sins the temporal punishment of
which is to be remitted by the Indulgence; and 2. That
we should exactly perform the good works prescribed foi
the gainins" of the Indulgence-
 296 CATECHISM OF THE CATHOLIC KELIGION

87. What must we believe with regard to Indulgences?

We must believe,
1. That the Catholic Church has power to grant In-
dulgences; and
2. That the use of them is very salutary to us (Coun-
cil of Trent, Sess. XXV).
88. From whom has the CathoHc Church the power of
granting Indulgences?
From Jesus Christ, who made no exception when He
said ^ Whatsoever thou shalt loose on earth, it shall be
:

loosed also in Heaven ' (Matt. xvi. 19 ; xviii. 18).

That the Catholic Church has from the earliest times exer-
cised this full power, is evident even from. 2 Cor. ii. 10.

Who has a right to grant Indulgences?

89.
This right belongs especially to our Most Holy Father
the Pope, who, being the successor of St. Peter, has re-
ceived from Christ the keys of the kingdom of Heaven;
the Bishops, however, have also the power of granting
some Partial Indulgences.
90. For what reasons are Indulgences very salutary to
us?
For these:
1. They discharge our debt of temporal punishment.
2. They encourage us to make our peace with God, by
substituting easier exercises of piety for the very severe
Canonical Penances of the ancient Church.
3. They incite us to true repentance and amendment,
since without these requisites they cannot be gained at
all.
They urge us to receive frequently the Sacraments
4.
of Penance and of the Holy Eucharist, and to perform
good works.
5. They console fervent penitents in their fear of the
judgments of God.
t To assert that, by an Indulgence, the Church forgives sins,
past or future, or that she grants indulgences for money, is a
 CATECHISM OF THE CATHOLIC RELIGION 297
gross calumny. It is true that, when granting an Indulgence,
she has sometimes, besides the conditions of a sincere repent-
ance, prescribed alms-deeds for charitable purposes; for in-
stance, for the building of a church or of an hospital; but as
this, laudable as it was in the beginning, gave nevertheless, in
the course of time, occasion to abuses, the Council of Trent
abolished the abuses, declaring, however, that 'the use of In-
dulgences is very salutary to Christian people, and approved of
by the authority of the Sacred Councils' (Sess. 25).

91. Is it, then, not true that the Church, by Indul-

gences, frees us from the obUgation of doing Penance?
No ; she does not free us from the obligation of doing
Penance according to onr capacity, since, the greater is
our penitential zeal and love to God, the more do we
participate in the Indulgence ; she will only assist us in
our inability to expiate all temporal punishment in
this life, and thus, by a generous Indulgence, effect what,
in ancient times, she endeavored to attain by the rigor-
ous Penitential Canons.

92. How many kinds of Indulgences are there?

There are two kinds: A Floianj Indulgence, vrhich is
the remission of the whole debt of temporal punishment
due to sin; and a Partial Indulgence, which is the re-
mission of a part of it only.

93. What is meant by an Indulgence of forty days or

seven years?
A remission of such a debt of temporal punishment
as a person would discharge if he did penance for forty
days or seven years, according to the ancient Canons of
the Church.

94. What is meant by a * Jubilee ' ?

A Jubilee is a Plenary Indulgence which the Holy
Father grants every twenty-fifth year, or upon extraordi-
nary occasions; during which time, in order to increase
the fervor of repentance in the faithful, Confessors have
a special power to commute private vows into other
works of piety, and to absolve in reserved ca.^es.
298 CATECHISM OF THE CATHOLIC EELIGION

95. Can Indulgences also be gained for the benefit of

the souls in Purgatory?
Yes, all those which the Pope has expressly declared
to be applicable to them.
Application. Value and esteem Indulgences, and
avail yourself of every opportunity of gaining them
worthily for yourself, as well as for the souls of the
faithful departed.

Extreme Unction.
What is Extreme Unction?
1.
Extreme Unction is a Sacrament in which the sick,
by the anointing with holy oil, and by the prayer of the
Priest, receive the grace of God for the good of their
souls, and often also of their bodies.
This Sacrament is called Extreme Unction, because
it is usually the last of the holy unctions which are ad-
ministered by the Church.
2. Whence do we know that the Sacrament of Extreme
Unction was instituted by Christ?
We know this, 1. From the Holy Scripture; and 2.
From the constant doctrine of the Church.
3. What does Holy Scripture say of the Sacrament of
Extreme Unction?
The Apostle St. James
says in his Epistle (v. 14, 15)
:

'
Is any man sick among
you, let him bring in the
Priests of the Church, and let them pray over him,
anointing him with oil in the name of the Lord; and
the prayer of faith shall save the sick man, and the Lord
shall raise him up, and if he be in sins, they shall be
forgiven him.'
4. Why
do we infer from these words that Christ has
Extreme Unction?
instituted
Because the anointing with oil could have no Sacra-
mental power of forgiving sins, if Christ had not so
ordained it
 CATECHISM or THE CATHOLIC EELIGION 299

5. How is Extreme Unction administered?

ThePriest anoints the different senses of the sick
person with holy oil, and uses, at each anointing, this
form of prayer ' Through this holy unction, and His
:

most tender mercy, may the Lord forgive thee whatever

sins thou hast committed by thy sight ^ (by thy hearing,
etc. )

6. What effects does Extreme Unction produce in the

soul?
Extreme Unction, 1. Increases sanctifying grace; 2,
It remits venial sins, and also those mortal sins which
the sick person can no more confess; 3. It removes the
remains ^ of sins already forgiven ; and 4. It strengthens
the soul in her sufferings and temptations, especially in
her agony.
^ By remains
of sins we understand the temporal pur.ishment,
the evil inclinations of the heart, and the weakness of the will,
which are the consequences of sins committed, and remain even
after the sins have been forgiven.

7. What effects does Extreme Unction produce in the

body?
It often relieves the pains of the sick person, and
sometimes restores him even to health, if it be expedient
for the salvation of his soul.
Who can and ought to receive Extreme Unction?
8.
Every Catholic who has come to the use of reason, and
is so ill as to be in danger of death but not persons in
;

health, even though they are in danger of death.

9. How are we to receive Extreme Unction?
Weare to receive it,
1. In the
state of grace; wherefore we must previ-
ously, if possible, confess our sins, or, at least, make an
Act of Perfect Contrition; and
2. With faith, hope, and charitv, and resignation to
the will of God.
_
Acts of these and similar virtues should often be made by the
sick person during illness, especially when his end approaches.
300 CATECHISM OF THE CATHOLIC RELIGION
and all present ought to help him to do so. It may be briefly
done in the following words:
I believe, my God, in Thee,
I most firmly hope in Thee,
And I love most truly Thee,
And all men are dear to me.
All my sins are grieving me.
Which, I beg Thee, pardon me.
I resign myself to Thee,
Thank for good and evil Thee;
Nay, I '11 live and die for Thee. Amen.
10. When should we receive Extreme Unction?
We should receive it^ if possible, whilst we are still
in our senses, and after having received the Viaticum.

11. How often can Extreme Unction be received?

In each dangerous illness it can be received once; it
can, however, be repeated on relapse into danger that had
passed.

12. Is it not unreasonable for a person, from fear of

death, to defer, or even neglect, the receiving of Extreme
Unction until he is at the point of death?
Certainly; for,
1. Extreme Unction has been instituted even for the
health of the body;
2. The sick person will recover more probably, if he
employs in time the remedy ordained by God, than if
he waits until he cannot recover except by a miracle ; and
3. If his sickness be mortal, what should he wish for
more earnestly than to die happy, which this Holy Sac-
rament gives him grace to do ?
Eelatives also, or attendants, of the sick person, sin griev-
ously, if through their fault the last Sacraments are not ad-
ministered to him in due time. '
His sisters, therefore, sent to
Him, saying: Lord, behold, he whom Thou lovest is sick' (John
xi. 3). The person who goes to call the Priest should be able
to explain the condition of the patient, in order that the Priest
may be able to decide whether or not he is to bring the Holy
Viaticum with him.
Application. When God in His mercy visits you with.
 CATECHISM OF THE CATHOLIC RELIGION 301

a dangerous illness, be sure not to put off the receiving

of the Holy Sacraments to the last moment; otherwise
death may surprise you when it is no longer possible to
have the attendance of a Priest.

Holy Orders.

1. On whom did Christ Himself confer the Priesthood?

On His Apostles.
2. Was the Priesthood to end with the death of the
Apostles?
Xo; no more than the Church was to end at their
death.
3. How was the Priesthood continued?
By the Sacrament of Holy Orders.
4. What is Holy Orders?
Holy Orders that Sacrament which communicates
is
to those who it the full power of Priesthood, to-
receive
gether with a special grace to discharge their sacred
duties well.

5. Whatare the principal powers of the Priesthood?

1. The. power to change bread and wine into the Body
and Blood of our Lord and 2. The power to forgive sins.
;

The power of consecrating bread and wine Christ gave to

His Church at the Last Chapter (comp, p. 263, quest. 9) and ;

the power of forgiving sins He gave after His E^surrection

(comp. p. 275, quest. 4),
6. Is there in Holy Orders also a visible sign which
mdicates the communicating of the invisible power and
grace?
Yes, there are several: the imposition of hands and
the prayer of the Bishop, and the delivery of the chalice
with wine, and of the paten with bread.
The imposition of hands and prayer are also mentioned in
Holy Scripture: *I admonish thee, that thou stir up the grace
of God which is in thee by the imposition of mv hands.' Thus
wrote St. Paul to Bishop Timothy, 2 Tim. i. 6; and in a similar
manner, 1 Tim. iv. 14. By prayer and imposition of hands Paul
302 CATECHISM OF THE CATHOLIC RELIGION
and Barnabas were also ordained: 'Then they,, fasting and pray-
ing, and imposing their hands upon them, sent them away'
(Acts xiii. 3).

7. But are not *all* Christians true Priests by their

Baptism?
No ; as the true Priesthood of the Old Law was propa-
gated by natural descent from Aaron, so it is also in the
New Law propagated by a spiritual descent from the
—
Apostles that is, by ordination.
8. Why, then, does St. Peter say that all Christians are
*a kingly Priesthood'? (i Pet. ii. 9).
Because all, by their Baptism, are obliged to offer up
to God internal or spiritual sacrifices (1 Pet. ii. 5) of
faith, hope, and charity, of prayer and mortification.
From this passage it can no more be inferred that all Chris-
tians are true Priests than that all are true Kings. In the Old
Law, also, God said to the Israelites: 'You shall be to me a
priestly Mngdom' (2 Kings xix. 6) nevertheless, there was a
;

particular Priesthood, which alone was authorized to offer sacri-

fices. —
Punishment of King Ozias (2 Paral. xxvi.).
9. Who can validly administer the Sacrament of Holy
Orders?
Bishops only, who have received this power by a par-
ticular Consecration.
As no one can be made a Priest except by the Sacrament of
Holy Orders, which can validly be administered only by a
Bishop, who again has received the power of administering it
from another Bishop lawfully consecrated, it is evident that, by
an uninterrupted succession of Bishops lawfully ordained and
consecrated, the Priesthood ascends to the Apostles, on whom
Christ Himself conferred the Priestly and Episcopal powers both
for themselves and for their successors.
10. Cannot also civil authorities, or Christian com-
munities, confer spiritual powers?
No; they cannot confer spiritual powers on others,
because they have none themselves.
Hence the Council of Trent decrees (Sess. XXIII, ch. 4) Hhat
all those who, being only called and instituted by the people, or
by the civil power and magistrate, ascend to the exercise of
these ministrations, and those who of their own rashness assume
 CATECHISM OF THE CATHOLIC RELIGION 303
them to themselves, are not to be looked upon as ministers of
the Church, but as thieves mid robbers, ivho have not entered
by the door' (John x. 1, 8).
11. Can a Priest be deprived of his Ordination?
No; he can as little be deprived of Ordination as of
Baptism^ because it imprints an indelible character upon
the soul.
A Priest, therefore, or a Bishop, cannot be deprived of the
powers which he has received in his Ordination or Consecration
to change bread and wine into the Body and Blood of Jesus
Christ, and to offer up the H0I7 Sacrifice of the Mass, to ad-
minister Confirmation, Extreme Unction, and Holy Orders; but
the power of remitting sins by Sacramental Absolution can be
taken from him, because the valid administration of the Sacra-
—
ment of Penance is also dependent on Jurisdiction that is to
say, on his mission or authorization by a laAvful spiritual Su-
perior (eomp. p. 280, note to quest. 7). For this very reason
the Priest and Bishops of the schismatical Greek Church, and
all those who ever have fallen away from the Catholic Church,
retain the powers of their Ordination and Consecration which
originally they received from the Catholic Church; but all other
spiritual power which depends on the Apostolical Mission, and
comes from the Head of the Catholic Church, expires with their
separation from the Church.
12. Are there any other Orders besides those of Priest
and Bishop?
Yes; there are others which are preparatory degrees
to the Priesthood.

13. Which are these other Orders?

1. The Four Minor Orders, by which those who re-
ceive them are qualified for various offices connected
with the Divine Service; namely, those of Porter, Lector,
Exorcist,and Acolyte.
2. The Order of Sub-deacon, who has to assist the
Deacon when serving at the altar; and
3. The Order of Deacon, who immediately assists the
Priest at the altar, and helps him also in baptizing,
preaching, and giving Holy Communion.
14. Who can and ought to etabrace the Ecclesiastical
state?
304 CATECHISM OF THE CATHOLIC RELIGION
He only who is called to it by God-
parents who, actuated by temporal interests, force their
.

children to take Holy Orders, sin most grievously, and are

responsible for all the evil consequences resulting from it.

15. What should the faithful do in order to obtain

worthy Priests and Pastors?
They should often and fervently pray to God for that
grace, and render themselves worthy of it by their love
of the Church and respect for the Priesthood.
'Pray ye, therefore, the Lord of the harvest, that He send
forth laborers into His harvest' (Matt. ix. 38).

Application. Always show due respect and submis-

sion to Priests, as the Eepresentatives of God and the
Dispensers of His Holy Mysteries and should you hap-
:

pen to perceive in any of them human failings and in-

firmities, do not be scandalized, but ^whatsoever they
shall say to you, observe and do ; but according to their
works do ye not ' ( Matt, xxiii. 3 )

Matrimony.
1. By whom was Matrimony instituted?
Matrimony was instituted by God Himself, when He
gave to Adam in Paradise Eve for his wife, that they
both might lead a godly life, and live together in faith-
ful and indissoluble love.

2. Was the sanctity of Matrimony always respected

according to its original institution?
No. When by sin the entire human race had fallen
away from God, the contract of marriage was no longer
kept so holy, until our Saviour came, and not only re-
stored Matrimony as God had originally instituted it,
but also elevated it to the dignity of a Sacrament.
3. How did Christ restore Matrimony to its original
institution?
He ordained that Marriage should again, as it was
from the beginning, subsist between one man and one
 CATECHISM OF THE CATHOLIC EELIGION 305

woman only, and that unto the death of either of them

and He proposed, therefore, His spiritual union with the
Church as an example to married people (Ephes. v.).
'Moses, by reason of the hardness of your heart, permitted
you to put away your wives; but from the beginning it was not
so. And I say to you, that whosoever shall put away his
wife, and shall marry another, committeth adultery and he ;

that shall marry her that is put away committeth adultery'

(Matt. xix. 8, 9, and Luke xvl 18; Mark x. 11, 12).

4. Can, then, the bond of Marriage never be dissolved?

Spiritual Superiors can, indeed, for important rea-
sons, allow a husband and wife to live separated from
each other; but, nevertheless, they continue married
people, and neither of them can validly contract a second
marriage whilst the other party is living,
'To them that are married, not I, but the Lord commandeth
that the wife depart not from her husband. And if she depart,
that she remain unmarried, or be reconciled to her husband.
And let not the husband put away his wife' (1 Cor. vii. 10, 11).
The bond of Christian marriage cannot be dissolved by the
civil law, because the civil authority cannot interfere with the
Sacrament, and cannot put asunder Avhat God has joined.

5. Howdo we know that Matrimony is a Sacrament?

1. Paul teaches so, who calls ^Matrimony in the
St.
Church 'a great Sacrament' (Ephes. v. 32) ; '^

2. The Church has at all times believed and taught

so, as is evident, not only from the Holy Fathers, but
alsofrom the fact that those Sects who in the first ages
separated themselves from us agree in holding this doc-
trine.
^ St. Paul teaches that husbands and wives should be united
with each other, as Christ and His Church are united. Now,
the union that subsists between Christ and His Church is super-
natural and replete with graces; consequently, Matrimony is a
sign to which invisible grace is attached, and, therefore, a
Sacrament.

6. What, then, Matrimony in the Church of Christ?

is
jMatrimony is Sacrament by which two single per-
a
sons, man and woman, are married to each other, and
306 CATECHISM OF THE CATHOLIC KELIGION

receive grace from God to discharge the duties of their

state faithfully until death.

7. How is this Sacrament received?

The bridegroom and the bride declare before a duly-
authorized Priest and two witnesses that they take each
other for wife and husband, whereupon the Priest blesses
their union.

8. What are the duties of married persons?

1. They should take the mutual love of Christ and
His Church for their model and live with each other in
peace and conjugal fidelity, until death separates them;
2. They should edify each other by leading a holy
life;^
3. They should concur together in bringing up their
children in the fear of God, and suffer no servants to be
in their house who might endanger their innocence;
4. The husband should treat his wife with kindness,
support and cherish her; the wife should obey her hus-
band in all that is just and honorable, and conscien-
tiously manage the domestic concerns.^
^'Marriage honorable in all, and the bed undefiled; for forni-
cators and adulterers God will judge' (Heb. xiii. 4). ^*As the
Church is subject to Christ, so also let the wives be to their
husbands in all things'; i.e., that are just and honorable.
'Husbands, love your wives, as Christ also loved the Church,
and delivered Himself up for it. . For no man ever hated
. .

his own flesh, but nourisheth and cherisheth it, as also Christ
doth the Church' (Ephes. v. 24-29).

9. should married people consider when they are

What
tempted break their conjugal fideUty?
to
1. That by adultery thev break the solemn contract
they have made in the presence of God and of the
Church
2. That they break the most sacred bond by which,
according to God's disposal, human society is united and
kept together;
3. That they disturb domestic peace, hinder the good
 CATECHISM OF THE CATHOLIC RELIGION 307

education of their children, and destroy the happiness of

the whole family; and
4. That they expose themselves to the danger of fall-
ing into disgrace and misery, and all sorts of sins and
vices, and even of being severely chastised, and ulti-
mately entirely rejected by God Himself.
'He that is an adulterer shall destroy his own soul; he gath-
ereth to himself shame and dishonor, and his reproach shall not
be blotted out' (Prov. vi. 32, 33).
In the Old Law adultery was, by God's command, punished
with death, and, in the Primitive Church, with public penance
of many years, like manslaughter.

10. What should these people bear in mind who intend

to enter the married state?
1. They should not thoughtlessly, and without due
leflection, enter into an engagement to marry.
2. They should be properly instructed, confirmed, and
be free from impediments;
3. They should live innocently whilst they are en-
gaged, and should not think that, during that time, they
are allowed sinful liberties on that account.
4. They should enter the marriage state with a pure
and holy intention ; and
5. Before they marry, they should make a good Con-
fession and worthily receive Holy Communion.
'We are the children of saints, and we must not be .ioined
together like heathens, that knoAv not God' (Tob. viii. 5).

11. Who may be said to espouse each other thought-

lessly?
1. All who
neglect to have previous recourse to God,
and disregard His will, the advice of their parents, and
the salvation of their own soul in the affair (Prov. xix.
14);
2. Those who, in their choice, care less for religion
and virtue than for temporal advantages, etc. and ;

3. Those who do not first consider whether they will

be able to fulfil the weiffhtv duties of the married state.
308 CATECHISM OF THE CATHOLIC RELIGION
The husband should be able to maintain his wife and chi'
dren; he should not be a free-thinker, or addicted to gambling
drinking, quarrelling, cursing, etc. The wife should be fre
'

from vanity, love of finery, and capriciousness she should b

;

chaste, pious, modest, industrious, and economical. Both shoul

possess the virtue, intelligence, and knowledge in religious mal
ters requisite to give their children a Christian education.
12. How is a binding engagement to marry entered
into
The engagement must be in writing and signed by th
two parties^ in presence of the Pastor of one of them, o
the Bishop, or two other witnesses.
13. What sin do they commit who receive the Sacra
ment of Matrimony with an unholy intention, or in th(
state of moral sin?
They render themselves guilty of sacrilege, and, there
unworthy of all the Divine graces and blessings at
fore,
tached to the Sacrament.
14. What is meant by an invalid marriage?
It is one that is entirely destitute of effect in the eye
of Crod and of the Church.
15. What should they do who are married invalidly?
They should go at once to the priest and be properl
married, or else separate.
16. What things make a marriage invalid?
Three things: 1. Imperfect consent; 2. want of prope
form or 3. existence of an impediment.
;

17. What is meant by imperfect consent?

It is consent that is given out of ignorance or fear.
18. What is meant by the proper form
of marriage?
It is that formality without which the Church will no
recognize the marriage, and consists in the presence
a duly qualified Priest and at least two witnesses.
19. What are impediments?
Impediments are circumstances which from the natur
of the case or the law of God or of the Church preven
the marriage.
20. How many kinds of impediments are there?
There are two kiiids :

1. Such as render the marriage illegal, as for instanc

 CATECHISM OF THE CATHOLIC RELIGION 309

irtain vows, and difference of religion between the

arties where both are baptized.
2. Such as render it not only illegal, but null if at-
mipted. These are lack of proper age, physical in-
:

ipacity, bond of previous marriage still existing, dif-

^rence of religion between a Catholic and an unbaptized
erson, sacred orders, solemn religious profession, rela-
onship by blood or marriage, spiritual relationship,
ublic propriety, abduction and crime.
21. What is understood by the forbidden times '?
'

1. The time which begins with the first Sunday of

dvent and ends with the Epiphany of our Lord and ;

, That which begins Avith Ash Wednesday and ends

ith Low Sunday, within which times the Church for-
ids the solemnizing of marriage, because they have been
articularly set apart for penance and prayer.
This Commandment of the Church does not forbid marriages
iring Lent and Advent; it forbids them to be solemnized ; that
, the Priest is not allowed to say the Mass appointed in the
'issal for the bridegroom and bride, nor to give the solemn
iptial benediction.

22. Can the Impediments of Marriage never be dis-

3ns ed with?
The Church can dispense with some when there are
ifhcient reasons, but not with all ; on this subject the
arties must confer with their Pastor.
That the reasons must be weighty, is evident from the
ecree of the Council of Trent (Sess. 24, Cli. v.), which says
lat Impediments of marriage are either never, or but rarely,
'

) be dispensed Avith.

23. What
should we think of 'mixed' marriages i.e., —
Imarriages which are contracted between Catholics and
on-Catholics, especially Protestants?
That the Church has, at all times, disapproved of such
larriages, and never permits them, except on certain
:)nditioiis.

24. Why does the Church disapprove of such mar-

ages?
1. Because the Catholic party is exposed to great dan-
310 CATECHISM OF THE CATHOLIC RELIGION
ger of either losing the faith or of becoming indifferent
2. Because the Catholic education of the children is
generally deficient, and not seldom impossible;
3. Because the non-Catholic party usually does not
acknowledge Matrimony either as a Sacrament or as in-
dissoluble, and can, therefore, according to his or her
principles, separate, and marry again, which the Cath-
olic consort is not permitted to do ; and
4. Because for that very reason such a marriage never
is a true emblem of the most intimate, indissoluble union
of Christ with His Church, which every Christian mar-
riage ought to be;
5. Because the happiness of married life depends,
above all, on unity of faith.
19. On what conditions does the Church consent to a
mixed marriage ?
On these: 1. That the Catholic party be allowed the
free exercise of religion; 2. That all the children be
brought up in the Catholic religion (Briefs of Pius
YIII. and Gregory XVI.) and 3. That the Catholic
;

party earnestly endeavor to gain by persuasion the non-

Catholic consort to the true Church.
20. Is the Church obliged to require such conditions ?
Yes otherwise she would either be indifferent to the
;

eternal welfare of her children, or deny that she alone is

the true saving Church.
21. Can, then, a person never be permitted to contract
a mixed marriage, unless the Catholic education of the
children be previously secured ?
No; for such a marriage would be a grievous sin
against the Catholic Church and the spiritual welfare of
the children that may be born; wherefore the Church
can in no case give her consent to it.
Parents who freely consent to such a marriage of their
child render themselves guilty of the same sin as the child,
and incur a severe responsibility before God.
 CATECHISM OF THE CATHOLIC EELIGIC

Application. In the choice of a state of life co

above all things, God and the salvation of your
Should you, after a mature deliberation, think youi .xi
to be called to the married state, prepare yourself for it
by prayer, good works, and especially by a good General
Confession, and be careful not to follow those who, by
sin and vice^ draw the curse of God upon their heads.

CHAPTER III.

Prayer.

§ 1. Prayer in General.

1.What is Prayer?
Prayer is the raising up of our minds and hearts to
God, either to praise Him, or to thank Him, or to beg
His grace; and therefore it is divided into Prayer of
Praise, Prayer of TJianl'sg'ivlng, and Prayer of Petition.
2. What does *to praise God' mean?
To praise God means to rejoice at His infinite Per-
fections, and to glorify and adore Him on that account
/'Ps. ix. 3).
Examples: David in Lis Psalms; the three children in the
fieryfurnace (Dan. iii.) the Blessed Virgin (Luke 1, 46, etc.)-
;

3. Are we bound to praise God?

Yes, we are; for this we were created, and this will one
day be our eternal occupation in Heaven (Apoc. iv.).
'My mouth shall speak the praise of the Lord, and let all
flesh bless His holy name for ever, yea for ever and ever' (Ps.
cxliv. 21). 'Be ye filled vrith the Holy Spirit, speaking to
yourselves in psalms, and hymns, and spiritual canticles, sing'
ing and making melody in your hearts to the Lord' (Eph. v.
18, 19).

4. Must we also *
thank* God for His gifts?
Yes; for ingratitude .is a detestable vice, whereas
gratitude is the best means to obtain new benefits.
'In allthings give thanks; for this is the will of God in
Christ Jesus' (1 Thess. v. 18).
312 CATECHISM OF THE CATHOLIC RELIGION

5. also *beg graces' of God?

Must we
*
Ask/says J esus Christ Himself^ and '
it shall be
given you ; seek, and yon shall find ; knock, and it shall
be opened to you ^ (Luke xi. 9).

6. IsPrayer necessary to all?

Prayer is necessary for salvation to all who have suffi-

ciently the use of reason.

7. Why is Prayer necessary to all?

Because God has commanded it, and because, without
it, we do not receive the graces necessary to persevere to

the end.

8. But does not God already know what we stand in

need of?
Most certainly; but we do not pray to tell God what
we stand in need of, but to acknowledge Him as the
Giver of all good gifts, to testify our dependence on
Him, and thereby to render ourselves more worthy of
His gifts.
9. What
are the principal fruits of Prayer?
Prayer, Unites us to God; 2. Makes us heavenly-
1.
minded; 3. Strengthens us against evil; 4. Gives us zeal
and energy for good; 5. Comforts us in adversity; and
6. Obtains help for us in time of need, and the grace of
perseverance unto death.
Examples: Moses (Exod. x\ai. 11); Samuel (1 Kings xii.

18) ; Judith (Judith ix., etc.) ; Esther (Esther the

xiv., etc.) ;

Machabees (2 Mac. xv. 27) ; the first Christians whilst Peter

was in prison (Acts xii. 5, etc.).

10. How must we pray that we may obt:dn these fruits?

We must pray, 1. With devotion; 2. With humility; 3.
With confidence; 4. With resignation to the will of God;
and 5. With perseverance.
11.When do we pray *with devotion'?
When our prayer comes from the heart, and we avoid
all distracting thoughts as much as possible.
 CATECHISM OF THE CATHOLIC EELIGiOX 31^
'This people honoreth me "with their lips; but their heart is
far from me' (Matt. xv. 8).

12. Are all the distractions in prayer sinful?

They are sinful when we ourselves are the cause of
them, or wilfully admit or entertain them; but when we
stru^ri^de
DO ao^ainst
O them, thev increase our merit.
-7 1/

13. What should we do in order that we may be less

distracted in our prayers?
Before our prayers we should, as far as possible, ban-
ish all worldly thoughts, and represent the Omnipresent
God in a lively manner to our mind.
'Before prayer prepare thy soul, and be not as a man that
tenipteth God' (Ecclus. xviii. 23).

14. When do we pray * with humility ? '

AVhen we address our prayers to God with a sincere

acknowledgment of our weakness and unworthiness.
'The prayer of him that humbleth himself shall pierce the
clouds' (Ecclus. XXXV. 21). — The Pharisee and the Publican
(Luke xviii.).

15.When do we pray with*

confidence ' ?
When we firmly hope that God will hear our prayer,
inasmuch as it is conducive to His honor and to our sal-
vation.
'Let him ask in faith, nothing wavering; for he that waver-
eth is like a wave of the sea, which is moved and carried about
by the wind. Therefore let not that man think that he shall
receive anything of the Lord' (James i. 6, 7).

16. Why may and ought we to have this firm hope?

Because God can give us all good things, and, for the
sake of Jesus, iviJl also really do so, as our Saviour Him-
self solemnly assures us, saying Amen, amen I say to
:
'^

3^ou, if you ask the Father anything in my name, He

will give it to vou ' (John xvi. 23; comp. Mark xi. 23,
24).
17. But why do we not always receive what we ask
for?
1. Either because we do not pray as we ought ; or
314 CATECHISM OF THE CATHOLIC RELIGION

2. Because that which we ask for is prejudicial to our

salvation; or
3. Because we do not persevere in praying; therefore
we must also pray with resignation to the will of God,
and perseverance.
1 8. When do we pray *with resignation to the will of
God»?
When we leave it entirely to Him to hear us when and
how He thinks proper.
'Father, not my will, but Thine be done' (Luke xxii. 42).
19.When do we pray with perseverance ? * *

When we do not desist, although we are not aware of

being heard, but continue to pray the more fervently.
Example of the woman of Chanaan (Matt, xv.) parable of ;

the friend who asks for three loaves (Luke xi. 5-10).

§ 2. Meditation.

20. Must we always use a set form of words in our

prayers?
No; this may be done in Vocal Prayer; but there is
also an Interior or Mental Prayer, called Meditation.
21. In what does *
Meditation* consist?
It consists in reflectingupon the life and sufferings of
Jesus, upon the P'vine Perfections, or other truths of
our religion, in order to excite in our hearts pious senti-
ments, and especially good and efficacious resolutions.
22. When ought we to pray?
Christ says, '
tliat we ought always to pray, and not
to faint '
( Luke xviii. 1 )

23. Howis it possible to pray always?

We pray always when we frequently raise up our
minds and hearts to God, and oifer up to Him all our
labors, sufferings, and pleasures. Yet at certain times
we are to pray in an especial manner.
24. When are we thus especially to pray?
1. In ti]ue of temptation and other pressing need, and
 CATECHISM OF THE CATHOLIC KELIGION 315

during private and public calamities; 2. In the morning

and at night ; before and after meals ; when the Angelus
bell rings ; and when we are in the Church.

25. Why should we pray in the Church especially?

Because the Church is especially the house of God and
of prayer, where all that we see and hear is intended to
raise our minds and hearts to the meditation on Divine
things.

26. Forwhom must we pray?

We must pray for all men: for the living and the
dead; for friends and enemies; especially for our pa-
rents, brothers and sisters, benefactors, spiritual and
temporal Superiors, and also for heretics and infidels.
'I desire therefore, first of all, that supplications, prayers, in-
tercessions, and thanksgivings be made for all men, for kings,
and for all that are in high station, that we may lead a quiet
and a peaceable life in all piety and chastity' (1 Tim. ii. 1, 2).
Application. Consider how happy you are that you, a
miserable worm of the earth, are allowed to speak to God,
the Most High, as a child speaks to his father. Pray,
therefore, often and willingly, and always with as much
devotion as you possibly can, both at home and in the
Church.

§ 3. The Lord's Prayer.

27. Which is the most excellent of all prayers?
The most excellent of all prayers is the Our Father,
or the Lord's Praijer.

28.Why is the Our Father called the Lord's Prayer ?

'
'
' '

Because Christ our Lord has taught it to us, and com-

manded us to say it (Matt. vi. 9-13).

29. What does the Lord's Prayer contain?

It contains a short Preface and Seven Petitions.
30. What do you call its Preface'?
*

These words: Our Father who art in Heaven/

'
316 CATECHISM OF THE CATHOLIC EELIGIOIN

31. What does the Father' remind us of?

*

That God is our Father, so good and so worthy of ven-

eration that there is no earthly father like Him; and
that we, therefore, ought to pray to Him with a child-
like reverence, love, and confidence.

32. Why do we say*our' Father, and not *my' Father?

Because, God being
the Father of all men, we are all
His children, and should therefore love one another as
brothers, and pray for one another (Mai. ii. 10).

33. Why do we add these words: *Who art in

Heaven ? '

To call to our mind,

1. That God, though He is everywhere, dwells espe-
cially in Heaven, where we shall one day see Him face
to face (1 Cor. xiii. 12) ;
2. That we are but pilgrims upon earth, and that our
true country Heaven and
is in ;

3. That when we pray, we must detach our hearts

from all earthly things, and raise them up to Heaven.
34. What do we ask for in the First Petition Hal- *
' :
*

lowed be Thy name ? '

That the name of God may never be profaned or blas-

phemed, but that God may be rightly known, loved, and
honored by us and by all men.
35. Why is this the *
First' Petition?
Because we are to esteem the honor and glory of God
more than all things else.
36. What do we ask for in the *
Second' Petition: *Thy
Kingdom come'?
1. Tluit the kingdom of God, the Church, may be
more and more extended upon earth
2. That the kingdom of divine grace and love may
now be established in our hearts, in order that,
3. After this life, we may all be admitted into the
kingdom of Heaven.
 CATECHISM OF THE CATHOLIC RELIGION 3l7

37. What is the meaning of the * Third' Petition: *Thy

win be done on earth as it is in Heaven'?

1. We ask that we and all men may do the will of God

on earth as faithfully and cheerfully as the Angels and
Saints do it in Heaven; and
2. We profess that, in all things, we submit ourselves
to the holy will of God.

38. What do we ask for in the * Fourth' Petition: *Give

us day our daily bread ?
this '

We ask that God would give us all that is daily nec-

essary for our soul and body.

39. Why does Christ bid us ask for our *

daily' bread
only?
To teach us that we should wish only for necessaries,
not for riches and abundance.
* Having- food, and wherewith to be covered, with these we
are content' (1 Tim. vi. 8).

40. What do we ask for in the * Fifth' Petition: *

For-
give us our trespasses, as we forgive them that trespass
against us'?
That God would so forgive us all our sins as we for-
give others who have offended us.

41. May those who do not forgive expect forgiveness

themselves?
No; on the contrary, they pass judgment upon them-
selves as often as they say the Our Fatlier.
* Forgive thy neighbor if he hath hurt thee; and then shail
thy sins be forgiven to thee when thou prayest' (Ecclus. xxviii.
2).

42. What do we ask for in the * Sixth' Petition: *Lead

us not into temptation ? '

We ask that God would remove from us all tempta-

tions and all the dangers of sin, or, at least, give us grace,
sufficient to resist them.
318 CATECHISM OF THE CATHOLIC RELIGION

43. By whom are we tempted to sin?

1. By our own Flesh or Concupiscence; ^ for the flesh
lusteth against the spirit' (Gal. v. 17)
2. By the World i.e., by its vain pomps, bad exam-
ples, and wicked maxims ; and
3. By the Devil, ^
who, as a roaring lion, goeth about
seeking whom he may devour' (1 Pet. v. 8).
44. Why does God permit us to be tempted?
1. To keep us humble;
2. To try our faithfulness or to punish our unfaith-
fulness; and
3. To increase our zeal for virtue, and our merits.
1. 'Lest the greatness of the revelations should exalt me,
there was given me a sting of my flesh, an angel of Satan, to
buffet me' (2 Cor. xii. 7). 2. 'The Lord youi God trieth you,
that it may appear whether you love Him with all your heart
and with all your soul, or no' (Deut. xiii. 3). 'Blessed is the
man that endureth temptation; for when he hath been proved
he shall receive the crown of life, which God hath promised to
them that love him' (James i. 12).

45. Is temptation in itself a sin?

Temptation in itself is not a sin; but to expose our-
selves heedlessly to temptation, or to yield to it, is a sin.

For our consolation and instruction, Christ Himself allowed

the Devil to temptHim (Matt. iv.).
46. What must we do in order that we may not yield?
We must watch and pray, as Christ our
especially
Lord says :
'
Watch ye and pray that ye enter not into
temptation' (Matt. xxvi. 41).
47. What do we ask for in the Seventh' Petition?
*

*But deliver us from evil'?

That God would preserve us from all evil of soul and
body, especially from sin and eternal damnation.
48. Why do we add the word Amen,' or *So be it'?
*

To express by it our ardent desire, and also our con-

fidence, of being heard.
Application. Always say the Lord's Prayer with rev*
 CATECHISM OF THE CATHOLIC KELIGION 319

erential attention, remembering that we Kdve received it

from our Divine Eedeemer Himself.

§ 4. The Angelical Salutation.

49. What prayer do Catholics usually say after the Our *

Father »?
The prayer which is said in honor of the Mother of
God, and is called the Angelical Salutation, or Hail
Mary.
50. Why do we add the AngeHcal Salutation to the
Lord's Prayer?
That the Most Blessed Mother of God may second our
weak prayer by her powerful intercession with her Di-
vine Son.
51. How many parts has the Hail Mary?
Two parts A Prayer of Praise and a Prayer
:
of Peti-
tion.

Of what is the Prayer of Praise* composed?

52. *

Of the words of the Archangel Gabriel: 'Halt

1.
[Mary], full of grace, the Lord is icith thee; blessed art
thou among women ' ; and
2. Of the words of St. Elizabeth: 'And blessed is the
fruit of thy tvomb/ to which we add the name of Jesus.
'Hail' is a term of salutation, equivalent to 'Ave' or 'Salve,*
and means 'Be icell/ or 'I salute thee.'

53. When did the Archangel Gabriel speak those

wrords?
AMien he announced to the Blessed Virgin Mary that
she would become the Mother of God (Luke i. 28).
54. When were the above words spoken by St. Ehza-
beth?
"When I\Iary went into the hill country, and visited
her cousin Elizabeth (Luke i. 42).
55. Why do we address Mary by these words: "Full
^i grace"?
1. Because Mary received great grace, even before h^''*
320 CATECHISM OF THE CATHOLIC RELIGION

birth;2. Because she always increased in grace; and 3.

Because she brought forth the Author of all grace ?
Why do we say: *The Lord is With thee'?
56.
Because God is^ in a most particular manner, with the
Blessed Virgin, wherefore she is justly called the Chosen
Daughter of the Heavenly Father, the true Mother of
the Divine Son, and the Immaculate Spouse of the Holy
Ghost.
57. What is the meaning of these words of praise:
'Blessed art thou among women'?
That Mary is the happiest of all the daughters of Eve
1. Because she was chosen before all to be the Mother
of God;
2. Because she alone is a Mother and, at the same
time, a Virgin ; and
3. Because the first woman brought a curse on the
world Mary, on the other hand, brought us salvation.
;

58. Why do we add these words: 'Blessed is the fruit

of thy womb, Jesus ? '

To show that the veneration of Mary is inseparable

from the veneration of Christ, and that we praise the
Mother for the sake of the Son.
59. Of what is the 'Prayer of Petition' composed?
Of the words which were added by the Church 'Holy :

Mary, Mother of God, pray for us sinners, now, and at

the hour of our death. Amen/
60. Why
were these words added by the Church?
1. That we may profess by them before the whole
world that Mary is truly Mother of God, because her
child is truly God; and 2. That we may often implore
the assistance of her prayers in all our necessities, and
especially for obtaining the grace of a happy death.
Why should, we often pray for a happy death?
61.
Because our eternal salvation depends on the last
1.

moments of our life; 2. Because, at that critical time, the

temptations are commonly more violent and more dan-
 CATECHISM OF THE CATHOLIC RELIGION 321

gerous; and 3. Because perseverance to the end of life is

a special grace, for which we ought continually to pray
(Counc. of Trent, Sess. 6, Can. vi. 22).

62. Is the Blessed Virgin powerful with God?

Certainly ; for it has never been heard yet that any one
who had recourse to Mary, and with true devotion im-
plored her intercession, has ever been abandoned by God
(St. Bernard).

63. "What prayer do we say when, morning, noon, and

night the bell is rung for the *Angelus'?
We say the following
The Angel of the Lord declared unto Mary. And she
conceived of the Holy Ghost. Hail, Mo/ry, etc.
Behold the handmaid of the Lord. Be it done unto
me according to thy word. Hail, Mary, etc.
And the Word tvas made flesh. And dwelt among us.
Hail, Mary, etc.
Pray for us, Holy Mother of God!
Thac we may he made worthy of the promises of
Christ.
Let us pray:
Pour forth, we beseech Thee, Lord, Thy grace into
our hearts, that we, to ivhom the Incarnation of Christ
Thy So7i was made hnovjn hy the message of an Angel,
may, by His Passion and Cross, be brought to the glory
of His Besurrection, through the same Christ our Lord.
Amen.
Even if we live in countries or in places where such public
signal is not given, nevertheless, as this pious exercise is
strongly recommended by the Church, and several Popes have
granted many spiritual favors and indulgences to those who
daily and devoutly practise it, let us be careful to say this
prayer with great devotion every day in the morning, at noon,
and in the evening.

64. Why do we say this prayer?

1. To give thanks to God for the Incarnation of
322 CATECHISM OF THE CATHOLIC EELIGION

Christ; and 2. To honor the Blessed Virgin, and to

recommend ourselves to her protection.
65. What is Rosary'?
the *

It is a very usefuland easy form of prayer, mental as

well as vocal, which was spread by St. Dominic in the
thirteenth century, was approved by the Church, and
has, since then, always been practised and recommended
by her.
This form of prayer is called Rosary because it is, as it
were, a cliaiilet of the most beautiful prayers and meditations,
wherein the principal mysteries of our religion are wreathed
like fragrant roses. Hence the name. It is divided into three
parts, each part consisting of five Mysteries. The first five,
called the Joyful Mysteries, are: The Annunciation, The Visita-
tion, The Birth of our Lord, The Presentation of our Lord in
the Temple, The Finding of our Lord in the Temple. The sec-
ond five, called the Sorrowful Mysteries, are: The Prayer and
Bloody Sweat of our Lord in the Temple, The Scourging of
our Lord at the Pillar, The Crowning of our Lord with Thorns,
Our Lord Carrying His Cross, The Crucifixion of our Lord. The
third five, called the Glorious Mysteries, are: The Resurrection
of our Lord, The Ascension of our Lord into Heaven, The De-
scent of the Holy Ghost on the Apostles, The Assumption of
the Blessed Virgin Mary into Heaven, The Crowning of the
Blessed Virgin Mary in Heaven. It is true that in the Rosary
the same salutation is often repeated; but this ought not to
surprise us more than that, in Psalm cxxxv. the words, 'His
mercy endureth for ever,' are repeated twenty-seven times;
or that the Angels in Heaven incessantly sing, 'Holy, holy,
holy. ' Nor ought this practice to appear tedious to us, since the
mind is, in the mean time, to be occupied with the contempla-
tion of the Holy Mysteries.
The titles of honor^ which are given to our Blessed Lady in
the Litany of Loretto, as Mystical Eose, Tower of David, Morn-
ing Star, etc., are figurative expressions taken from the Holy
Scripture, and are applied to her on account of the eminent
privileges and graces conferred on her.

Applicatio7i. Honor the Blessed Virgin in a most

particular and childlike manner. Implore her assistance
in all your necessities and concerns, and strive eagerly to
imitate her charity, patience, purity, and other virtues.
 CATECHISM OF THE CATHOLIC RELIGION 323

CHAPTEE IV.

Sacramextals.
1. What do we usually understand by Sacramentals?
By Sacraitientals we understand,
1.All those things which the Church blesses or conse-
own pious use
crates for the Divine Service, or for our
as Holy Water, Oil, Salt, Bread, Wine, 'Palms, Altars,
Chalices, etc.
2. Also the Exorcisms, Blessings, and Consecrations
•used by the Church.
2. Why
are such things called Sacramentals?
They are called Sacramentals because they resemble
the Sacraments, though they are essentially different
from them.
3. What is the difference between the Sacramentals
and the Sacraments?
1. The Sacraments were instituted by God, and op-
erate by the power which God gave them; the Sacra-
mentals, on the contrary, were instituted by the Church,
and produce their effects by the prayers and blessings
of the Church
3. The Sacraments have an infallible effect, unless we
put an obstacle in their way; but the effect of the Sacra-
mentals depends principally on the pious intention of
the person who makes use of them
3. The Sacraments effect immediately inward sancti-
fication, whereas the Sacramentals, by imparting minor
graces, only contribute towards it, and protect us also
from temporal evils
4. The Sacraments are in general necessary, and com-
manded by God but the Sacramentals are only recom-
;

mended by the Church as useful and wholesome.

4. Why does the Church consecrate or bless the things
belonging to the Divine Service?
The Church consecrates or blesses all those thinsrs that
324 CiVTECHISM OF THE CATHOLIC EELIGION

belong to the Divine Service, as Churches, Altars, Bells,

Vestments, etc., 1. In order to sanctify them, and dedi-
cate them peculiarly to the Divine Service; and 2. To
render them more venerable and salutary to us. (An-
niversary of the Dedication of a Church.)
*
Every creature is sanctified by the word of God and prayer
(1 Tim. iv. 5). Thus, even in the Old Law, the altar and all the
vessels thereof were sprinkled and anointed, as the Lord had
commanded (Levit. viii. 11).
5. Why does the Church bless also Bread, Wine, the
Fruits of the field, and such like things?
The Church blesses these things,
1. After the example of Jesus Christ, who also blessed

loavesand fishes (Luke ix. 16) ;

That ^to them that love God, all things [may]
2.
work together unto good^ (Eom. viii. 28) ; and
3. That as by the sin of Adam the curse of God ex-
tended to allthe creatures of the earth (Gen. iii. 17;.
Eom. viii. 20-22), so also His blessings may be poured
out over all.

From our birth to our death the Church incessantly shows her
Jove and solicitude for us: she prays for us, consoles us, helps
us, blesses us; even over our last place of rest — the cemetery
—
and grave she pronounces her blessing.
6. Why should we especially make a devout use of the
Sacramentals?
Because we share through them in the prayer and
blessing of the whole Church, in the name of which the
Priest consecrates and blesses.
If in the Old Law the blessing of the patriarchs was so highly
esteemed, how much more should we esteem the blessing of the
Cliurch, which Christ has entrusted with the inexhaustible treas-
ure of His means of grace and salvation!

7. Has, then, the prayer of the Church a particular

efficacy?
Yes, the prayer of the Church has a particular efficacy,
1. Because she is the Body of Christ, animated and
guided by His Spirit; and
 CATECHISM OF THE CATHOLIC EELIGION 325

2. Because her prayer is always united with the pr'^yer

of Jesus and His Saints.
8. What does the Church usually pray for when she
consecrates or blesses?
She prays for the averting of the judgments of God,
for protection against the devil, for peace, blessing, well-
being of the soul and body, etc.
That the Church should use symbolical signs, especially the
Sign of the Cross, and blessed things, as Holy Water, Holy Oils,
Agnus Dei's, Palms, etc., in imparting her blessing and the
fruits of her prayer, ought not to surprise us more than that
God, both in the Old and New Testament, was pleased to dis-
tribute His graces and blessings to the people by means of
various signs and things (see Num. xxi. 9; Tob. vi. 8 and 11;
4 Kings V. and xiii.; Mark vi. 13, etc.).

9. Howshould we use Holy Water?

A pious Christian sprinkles himself with Holy Water
not only when he enters or leaves the Church, but also
in his house, when rising and going to bed, when going
out and returning, and on many other occasions ; and, at
the same time, he begs of God that, through the Blood
of Jesus Christ, he may be more and more purified, and
be protected in all dangers of soul and body.
10. Why are the people sprinkled with Holy Watef
before High Mass?
Because we should be pure and holy when we appear
and pray to Him.
in the presence of God,
Application. Beware of being indifferent to the
prayers and blessings of the Church, but respect and
esteem them, and use all things blessed by the Church,
especially Holy Water, with due reverence and devotion.
326 CATECHISM OF THE CATHOLIC RELIGION

CHAPTEE Y.

Eeligious Practices and Ceremonies in General^

AND ON Some in Particular.
1.What do we understand by Religious Ceremonies'?
*

By Religious Ceremonies we understand certain sig-

nificant signs or actions, which the Church has estab-
lished for the celebration of the Divine Service.

2. Why is the instruction on 'Prayer' and the 'Sacra-

mentals' followed here by the explanation of 'Religious
Practices and Ceremonies'?
1. Because Eeligious Ceremonies have been instituted
to give praise and glory to God, no less than Prayer it-
self ; and 2. Because they help us to raise our souls to
God and to the contemplation of Divine things, and
consequently to pray with attention and devotion.

3. How do Ceremonies help us to raise our souls to

God and Divine things?
They help us, 1. Because they render the Divine Ser-
vice more solemn, and thereby hold our attention, and
draw it from earthly objects to God; and 2. Because they
represent in a visible manner before our eyes mysteries
invisible in themselves, and thereby render it easier for
us to meditate on them.
4. Are not Ceremonies idle Observances?
Not at all; for, 1. God Himself
prescribed, under se-
vere penalties, several kinds of Ceremonies to the Jews
2. Christ our Lord also used various Ceremonies; and
3. He Himself instituted sacramental signs or Ceremo-
nies.
1. See the Book of Leviticus, 2. For instance, when He
healed the man that was deaf and dumb (Mark vii.) when
;

He gave sight to the man born blind (John ix.) when He

;

breathed on His disciples, and imparted to them the Holy

Ghost (John xx.). 3. When He instituted the Holy Eucharist,
Baptism, etc.
 CATECHISM OF THE CATHOLIC RELIGION 337

5. But must we not adore God in spirit and in truth?

(John iv. 24.)
By all means; and Church wishes that
therefore tlie
we should not merely Ceremonies, but also
assist at the
understand their meaning, and accompany them with
prayer and pious sentiments.
6. Has, then, every Religious Ceremony a meaning?
Yes; all things which the Church makes use of for
celebrating the Divine Service have a mystical signifi-
cation, and are intended to excite our souls to lively sen-
timents of devotion.
For the Ceremonies of Baptism, see pages 254 and 255; of
Confirmation, pages 257 to 259; of the Mass, pages 267 to 271;
of the Blessing of water, salt, oil, etc., see pages 323, 324, etc.

7. But are there not also Religious Ceremonies and

Practices which are useless and superfluous?
No; that which the holy infallible Church ordains,
approves, or practises, cannot but be useful and profit-
able to us, because she is always guided by the Holy
Ghost.
8. What is, then, the use of Incense*?*

Incense is an emblem of reverence and of prayer which

should ascend to Heaven as a sweet odor before God (Ps.
cxl. 2).

9. What do the 'Lighted Candles' signify?

They Faith which enlightens, Hope which
signify
soars above this world, and Charity which inflames ; and
they recall also to our mind those times of persecution
when the Christians celebrated the Divine Service in
Catacombs or subterranean caverns.
10. What do the Candles blessed on the Feast of the
Purification of the Blessed Virgin Mary especially call to
our mind?
The words of Simeon, that Jesus is ' a Light to the
revelation of the Gentiles.^ ^ and that we also are to walk
as ^children of the Light' (Luke ii. 32 ; Ephes. v. 8).
328 CATECHISM OF THE CATHOLIC KELIGION
- That is to say, a Light to be revealed to the Gentiles, or to

lighten the Gentiles.

11. What does the Paschal Candle' remind us of?

*

It reminds us of Jesus Christ, risen from the dead,

who rescued us from the slavery of Satan, as formerly
the pillar of fire led the Children of Israel out of the
bondage of the Egyptians (Exod. xiv. 20).
12. What do the *Ashes blessed on Ash-Wednesday call
'

to our remembrance?
That we sliould humble ourselves, and sincerely re-
pent; therefore the Priest, whilst he puts ashes on our
heads, says ' Eemember, man, that thou art dust, and
:

into dust thou shalt return^ (Gen. iii. 19).

Ashes were even in the Old Testament an emblem of penance
—
ind humility. Examples: The Ninivites, Judith, Esther, etc.

13. What do the * Palms' on Palm-Sunday call to our

mind?
The triumphal entrance of our Lord into Jerusalem,
and His victory over Hell ; and that we also should strive
to gain the palm of eternal life.

14. For what end are 'Public SuppUcations ' and * Pro-
cessions' made?
1. To praise God also publicly, to thank Him, to
draw down, by our prayers. His protection and blessing
upon town and country, and to avert His chastisements
2. To proclaim the victory and triumph of the Catho-
lic Eeligion, for which purpose the Cross and Banner
precede; and
3. To remind us that we are but pilgrims in this
world, and that we should constantly walk before God.
Wemeet with examples of such Public Supplications and Pro-
cessions as early as the most ancient times of Christianity.

15. What should we think of Pilgrimages ?

* '

When they are made according to the intentions of the

Church, they are certainly much to be commended nay, ;
 CATECHISM OF THE CATHOLIC EELIGtON 329

they are even confirmed by the example of tiie faints,

and by the Indulgences of the Church.
It is true thatGod is, and hears us, everywhere aevertheless,
;

He may be more disposed to hear us in certain places, as well as

at certain times. Moreover, in Places of Pilgrimage there are
many things calculated to excite us to pray with greater fervor
and confidence, and, therefore, with more chances of being
heard. Should abuses intervene, not the Pilgrimages, but the
Cbuses, should be condemned.

i6. How does the Church wish Pilgrimages to be made?

The Church wishes, 1. That we should not neglect for
them the urgent duties of our state or profession; 2.
That we should have a good intention; 3. That we should
well employ the time engaged in them, and patiently
endure the hardships which attend them; and 4. That
we should pray fervently at the Holy Place, and, if pos-
sible, go there to Confession and Communion.

17.Have Pilgrimages long been in use?

They were in use even under the Old Law, where we
see that, by an express command of God, the Israelites
went on a pilgrimage to the Temple of Jerusalem, as did
also Jesus and Mary. x4nd the first Christians went fre-
quently to the place where Christ lived and sujffered,
and to the tombs of the Apostles and holy Martyrs.
18. What are *
Confraternities ' ?
They are pious Associations, generally approved of by
the Popes, and established for the purposes of mutual
prayer, encouragement, and assistance in the perform-
ance of good works and the frequentation of the Sacra-
ments.
Since Confraternities conduce much to holiness of life, when
—
the rules which, however, as such, do not bind under pain of
—
any sin are well kept, the Church has granted them ample In-
dulgences; yet all are free to apply or not for admittance into
them.
Application. Take part with great devotion in the
liaUgious Practices and Ceremonies of the Church, and
330 CATECHISM OF THE CATHOLIC RELIGION
never suffer yourself to be diverted from them either by
the mockery or example of impious or thoughtless
people.

RECAPITULATION

1, * Our Religion is Divine.'

This is proved by her History from the Creation of
the world to the present time; viz., by her age, her
Founder, her propagation, her duration, her blessings,
and fruits, etc. (See Short History of Revealed Re-
ligion.)
2. *This our Divine Religion teaches.'
That we are in this world in order that we may serve
God in this life, and be eternally happy with Him here-
after in Heaven. (See Introduction, pp. 71 and 72.)
Por this end we must,
1. Believe that God has revealed (Part I.).
all
2. Keep the Commandments which God has given
all
us either Himself or through His Church ; consequently,
also avoid Sin, by which the Divine Command is broken,
and strive to lead a virtuous life (Part II.).
3. But this we cannot do without the grace of God.
Therefore we must also make use of the Means of Grace
which God has ordained; namely, the Sacraments and
^rayer (Part III.).
THE END.