V   lt ll.-I?    4








4or
- 








TESTIMONIALS.
CHURCH OF ST. CHARLES BORROMEO,
SYDNEY PLACE,
BROOKLYN, August 28, 1874.?Rev. dear Father Miller:
I have carefully read and examined your excellent
manuscript, entitled "Familiar Explanations," etc.
As far as I can judge, it is a clear, sound, orthodox
exposition of Catholic doctrine, in a form of question
and answer, which cannot fail to be extremely useful
for the right understanding of the truths, commandments, and sacraments of our holy religion. Particularly useful seem to be the parts which explain the
True Faith, the True Church, the Infallibility of the
Pope, and, well, I should have to mention every chapter, from the beginning to the end. It is another
great Godsend for these days of unbelief and' corruption.
I am your humble servant in the Sacred Hearts of
Jesus and Mary,
FRANCIS J. FREEL, D.D.




(From Rev. A. KONINGS, C.S.S.R., Professor of Moral Theology
and Canon Law.)
ILCHESTER, HOWARD CO., MD.
September 12, 1874.
Rev. and dear Father  iiller:
I have most carefully read and examined your
excellent manuscript, "Familiar Explanation  of
Christian Doctrine." I took the liberty to make a
few alterations. I do not hesitate for a moment to
pronounce this work of yours one of the most useful
for our time and country. It is written in the true
spirit of St. Alphonsus. Its theology is sound and solid,
its spirit most devout, and its language simple and
popular. I was particularly pleased with those chapters which treat on the Church, Papal Infallibility,
Indifference to Religion, Prayer, and Grace. Your
book cannot but prove most useful to those who are
learning and to those who teach the Christian Doctrine. Its diligent and frequent perusal cannot fail
to confirm converts in their faith, and supply Catholics with quite popular and solid arguments to refute.the fallacious objections of non-Catholics. I feel confident that both the clergy and laity will hail with delight the publication of a book so well calculated to
remedy the two great evils of our time and countrywant of faith and true piety.
Congratulating you on having so successfully ac.
complished one of the most difficult works,
I am your devoted confrere,
A. KONINGS, C.S.S.R.




REV.. M  MULLER'S (C.SS.R.) SERIES.
FAMILIAR EXPLANATION
or
OF,
CHRISTIAN DOCTRINE
ADAPTED
FOR THE FAMILY AND MORE ADVANCED
STUDENTS IN CATHOLIC SCHOOLS
AND COLLEGES.
No. III.
POPE BENEDICT XIV. says: "We affirm that th6 greatest
part of the damned are in hell because they did not know those
mysteries of faith which Christians must know and believe."
INST. 27, No. 28.
PUBLISHED BY KREUZER BROTHERS,
80 NORTH ST., BALTIMORE, MD.
CATHOLIC PUBLICATION SOCIETY,
9 WARREN STREET, NEW YORK.
FR. PUSTET,
52 BARCLAY ST., NEW YORK.   204 VINE ST., CINCINNATI.
1875.




APPROBATIONS.
Uji1 ohMat,
JOSEPH HELMPRAECHT, C.SS.R.,
BALTIMORE, MD., 24 SEPT., 1874.
lmprimatur.
j. ROOSEVELT BAYLEY,
ARCHIEP. BALTIMORENSIS.
BALTIMOtR, 24 SEPT., 1874.
Entered according to Act of Congress, in the year 1875, by
VERY REV. JOSEPH HELMPRAECHT,
In the Office of the Librarian of Congress, at Washington.




PREFACE.
ABOUT five months ago, a zealous priest, after
speaking of the books that I have published, wrote in
his letter as follows:
" Permit me to suggest to you what, in my humble
opinion, is badly wanted in our barren religious
literature and heretical language: A series of correct
and concise Catechisms. I know of nothing more
needed, and better calculated to do good. Three
numbers would abundantly suffice.
"No. 1. For little children in spelling classes-for
adults lamentably uninstructed in what is necessary
to know and to believe, in order to save their souls,
and who, at the same time, are so slow of intellect
that only the simplest and most necessary elements
of Catholic faith and practice can be imparted to
them-for colored people, and others that cannot
read, and especially for that legion of stray sheep in
the humbler walks of life, who are picked up and
brought to the priest for instruction, confession, and
communion on occasions of missions or in Paschal
time, and who have neither time, inclination, nor
sufficient instruction to read bulky mission books or




iv
dry catechisms filled with long technical answers, or
to learn much by heart.
"What is necessary for these classes, is not
so much that they may be able to explain, as
that they should know what they must believe and
do in order to  save their souls. Therefore, in
first catechisms, meant for the uninstructed, not
to say stupid, the questions should be longer, and
the  answers  shorter, in  order that the child
may be instructed in, and, as it were, introduced
to, the proper answer, by the very wording of the
question, that the feeble memory may not be burdened by a load of words, which it is unable to carry
with ease or profit. The true idea of a catechism for
the classes of people just mentioned is, that by frequent questions on each point, it wakens the intellects
of the uninstructed or the torpid to the matter it is
wished to communicate. Hence, not only great care
must be taken in framing the questions correctly,
but these questions must be multiplied for the entirely uninstructed, especially so as to ask attention
to each point that it is desired to teach. To illustrate: It would be a very faulty infants' catechism
that would have under one question and answer-'Q. How many Gods are there?  A. There is but
one God in three Persons, each equal to the other
Persons, whom we call the Holy Trinity.'
"No. 2. For the use of Parochial Schools, and of
catechumens who have more opportunity or more
capacity.




V
"No. 3. For colleges, academies, high schools, for
persons of cultivation, old as well as young, for professional men, etc. This number should especially
be plain, popular, comprehensive, and interesting,
not so dry and clumsy, nor so full or unsatisfactory,
as most books of this class are. Objections, however
stupid and threadbare, should be noticed and briefly
refuted.
"The object of such a series of catechisms is,
clearly and deeply to impress the truths of religion
upon the minds of the young. A clear knowledge of
these truths will, with the grace of God, gradually
gain the affections of youth for the Divine Teacher
of our religion, Jesus Christ, our Blessed Lord and
Redeemer. In order, however, to reach this great object, it is necessary that in each number should be
found, as much as possible, the same order and the
same questions and answers for the chief truths of
religion, so that these truths, by the additional questions and answers in another number, may be but
more clearly explained and more solidly established.
This rule, I think, ought to be followed in a series of
catechisms, as otherwise confusion might be created
in many a child's mind and memory. On the contrary, truths clearly proposed and explained and
often repeated in the same words, and in the same
order, cannot fail to remain deeply impressed upon
mind and memory.
" As we live in a heretical country, the best and
most natural order to be followed in preparing a




vi
series of catechisms seems to me to be this: God has
been the teacher of mankind from the beginning of
the world, and by means of His Church, He will, to
the end of time, continue to teach men,
" I. What they must believe.
"11. What they must do.
"III. The means of grace which they must use in
order to be saved.
" The explanation of the commandments should be
such as to be a safe guide of conscience or popular
moral theology.  In this explanation, therefore,
should be stated not only the duties of each commandment, but also the sins which are mortal and
which are venial.
" In my humble opinion there are two great truths
of our religion to the explanation of which there
should be devoted almost as much time and space as
to all the rest. These truths are the Divine Mission of
the Roman Catholic Church and the Holy Eucharist.
To-day, more than ever, these truths should be made
plain and impressed upon the minds and hearts of the
young-the Divine Mission of the Church, because
she is the divinely appointed teacher of mankindthe Holy Eucharist, because it is the centre of our
religion, its life, strength, and support.
"The objection that the explanation of these
truths at length would make the catechism rather
diffuse is scarcely worthy of consideration. What
is objectionable in a catechism is not so much
diffuseness as obscurity in meaning, or deficiency in




vii
clearly explaining the doctrines of our religion. It
is true, nothing new can be taught in a catechism,
since the truths of our holy religion are always the
same. But the manner of proposing and explaining
those truths may be new. It certainly admits of improvement in our English literature. Whenever a
doctrine is clearly proposed and explained it is easily
understood and remembered, ahd makes a lasting impression. But whenever a doctrine is proposed and
explained in a dry and obscure manner, it is apt to
create disgust, and leave both mind and heart empty.
In rendering not only clear, but distinct, every
proposition that should be admitted in a catechism,
lies the highest art of its composer, as his science is
tried by his including in a given catechism all that
ought to be put into it in view of the persons for
whom and objects for which it is prepared, and of
excluding all else.
"There are some who think and say that our
religion may be taught in a few lessons. Be it so.
But, generally speaking, a few lessons in religion will
not make practical Catholics, or else we should not see
so many of the young fall away from the faith. Had
they learned better what' the Church and the Holy
Eucharist are, many of them, instead of having become
bitter enemies of the Church, would have become
her most strenuous defenders by word and example.
A clear, satisfactory explanation of these two great
truths in a catechism is alone sufficient to recommend
it both to the clergy and laity.




viii
"Each number should contain an appendix with a
brief summary of the chief duties which every Christian must know and observe, on Sundays and weekdays, in and out of church, in order to be saved,
and with short prayers for morning, night, during the
day, at church, for confession, Holy Communion, etc.
Thus they would serve for convenient prayer-books
in the absence of others. Of course, these books must
be small in size, and-large of print, so as to serve for
pocket use, and not injure the eyes.
"I have been sighing for years for such a series of
Catechisms, and cannot conceive how you, in your
laudable zeal to profit souls, and to assist your brethren of the clergy, school-brothers, and school-sisters,
Sunday-school teachers, and parents, could have overlooked them, or not have felt their necessity yourself.
" What I suggest to you is, undoubtedly, one of
the most difficult undertakings. It is a work which,
no doubt, will be criticised either in a friendly or in a
captious spirit. No attention should be paid to the
criticisms of those who are not able or willing to supply an admitted want, but who, from unholy motives,
labor to search out trifling faults in excellent and
necessary works of this kind, without suggesting
anything better and more practical. But by the suggestions of many of those competent, that which is
already good becomes perfect. Thus at last a series
of Catechisms may be given us, which we can put,
pure and simple, into the hands of children and their




ix
instructors, as teaching the doctrines of Catholic
faith, without need of  supplementary  explanations.
"Now, should you-as I scarcely dare anticipate
-think seriously on my humble proposals, and furnish us with the above mentioned series of Catechisms, you would thereby certainly earn the undying thanks of thousands, especially of priests, parents,
school-brothers, school-sisters, and  Sunday-school
teachers, more worthy and deserving of consideration
than your humble but admiring servant in Christ."
I am not quite certain whether or not the good and
zealous priest would object to the publication of his
letter. So I suppress his name, deservedly held in
veneration, and by no one in higher veneration than
by myself.  In compliance with his request I have
prepared this series of Catechisms, and in preparing
it, have been guided by his views, as they perfectly
agree with mine on the subject.  I am  impressed
more strongly than ever with a sense of the great
difficulty of the task. It has always been a matter of
considerable difficulty even to the most learned theologians to write a plain, practical Catechism. I could
have wished that some one more competent, and more
experienced in writing, had engaged ih the difficult
undertaking.  Hence I am ready to charge myself
with presumption for venturing on so difficult a task,
which has occupied the pens of the ablest theologians.
I can find for myself no excuse but in the sincerity




x
with which I have sought principally to benefit that
portion of the flock of Jesus Christ which is dearest
to His sacred heart-little children.
What has greatly encouraged me to place these
Catechisms before the public, is the favorable reports made by those who read them in manuscript,
and were competent to judge of their theological
accuracy, their earnestness and simplicity of language.
As to the defects of my undertaking-which unquestionably are many-I hope the sincerity of a good
will, and the earnest desire of benefiting Catholic
youth, will be sufficient to plead my cause with my
indulgent and considerate brethren of the clergy and
laity.  And thus, imperfect as the new production
may be, I present it to my brethren of the clergy
and laity, hoping that it may meet with sound criticisms, communicated to me either publicly or privately.
I have now only to add that I submit this, and
whatever else I have written, to the better judgment
of our Bishops, but especially to the Holy See,
anxiously desirous to think nothing, to say nothing,
to teach nothing but what is approved of by those
to whom the sacred deposit of Faith has been committed-those who watch over us and are to render
an account to Godfor our souls.
Now, should the Prelates of the Church deem this
series of Catechisms well calculated to promote the
great cause for which it has been prepared, the




xi
writer will believe himself amply rewarded for his
labor, and will feel extremely grateful if they encourage their introduction by recommending them to the
clergy and laity of their dioceses.
NEW YORK:
Feast of the Immaculate Conception, 1874.
St. Alphonsus' Church, 234 South 5th Ave.








xiii
CONTENTS.
PAGE
Preface.....................................  iii
Introduction-Why We Are in This World....                1
PART I.
LESSON I. God our Teacher..................    7
II. God our Teacher by His Church....   12
III. St. Peter the Head of Christ's Church.   16
IV. Infallibility of the Pope............   27
V. Propagation of Christ's Religion....   43
VI. Marks of the Church.........   48
VII. The Roman Catholic Church cannot
be destroyed...................   61
VIII. What cannot and what can be Reformed in the Church..........   67
IX. The Faith of the Roman Catholic...'71
X. Qualities of Faith.................   75
XI. Holy Scripture and Tradition.......   76
XII. No Salvation outside of the Roman
Catholic Church..............   87




xiv                     CONTENTS.
PART II.
WHAT WE MUST BELIEVE.
Explanation of the Apostles' Creed.
PAGE
LESSON I. First Article.-On God..............  119
II. The Three Divine Persons..........  124
III. Creation  and  Government  of  the
World........................ 125
IV. The Angels........................  127
V. Adam  and Eve, Our First ParentsTheir Fall.................  129
VI. Second Article.....................  132
VII. Third Article......................  134
VIII. Fourth Article...............  141
IX. Fifth Article....................  147
X. Sixth Article.....................  150
XI. Seventh Article...............  131
XII. Eighth Article................  156
XIII. Ninth Article...............  158
XIV. Tenth Article..................... 161
XV. Eleventh Article.................             161
XVI. Twelfth Article....................  162
PART  III.
WHAT WE MUST DO.
Explanation of the Commandments.
__3SON I. The Greatest Commandment.......   167
II. The First Commandment...........  171




CONTENTS.                    XV
LESSON                                          PAGE
III. On Hope.........................  179
IV. The Veneration and Invocation of
the Saints.................... 182
The Use of Pictures, and Images, and
Pilgrimages...........  188
Of the Honor Paid to Relis.......191
V. The Second Commandment.......   193
VI. The Third Commandment......... 196
VII. The Fourth Commandment........  202
Duties of Parents and Superiors.... 208
VIII. The Fifth Commandment......... 212
IX. The Sixth Commandment..........  218
X. The Seventh Commandment........ 223
XI. The Eighth Commandment......          229
XII. The Ninth Commandment.......... 236
XIII. The Tenth Commandment.......... 237
XIV. On the Commandments of the Church
in general...................... 238
XV. The  First Commandment of  the
Church........................ 242
XVI. The Second..............   243
XVII. Third and Fourth Commandments. 251
XVIII. The Fifth Commandment......... 254
VIOLATION OF THE COMMANDMENTS.
XIX.  Sin..................2.............    56
XX. Different Kinds of Sin............. 258
XXI. Virtue and Christian Perfection.....  262




xvi                       CONTENTS.
PART IV.
MEANS OF GRACE.
PAGE
LESSON 1. On the Grace of God...............  270
II. The Grace of Justification..........   277
III. The Sacraments..................  286
IV. Baptism...........................  289
V. Ceremonies of Baptism.............   295
VI. Confirmation......................  299
VII. The Holy Eucharist................  304
VIII. The Sacrifice Before the Coming of
Christ.........................  322
IX. The Jewish  Sacrifices.............   328
X. The Sacrifice of the New  Law......  331
XI. Holy Mass.......................
XII.-XIII. Holy Mass,-Continued......   337
XIV. Holy Mass,-Concluded...........   348
XV. The Sacred Vestments and Ceremonies...........................  359
XVI. Holy Communion..................  363
XVII. Penance...........................  374
XVIII. Satisfaction........................  389
XIX. Indulgences.......................  392
XX. Extreme Unction.................   397
XXI. Holy Orders.......................  400
XXII. Matrimony........................  405
XXIII. Sacramentals.....................                  418
XXIV. Prayers...........................  422
XXV. The Lord's Prayer................  430




CONTENTS.                             xvii
LESSON                                                           PAGE
XXVI. The Hail Mary....................   434
The Patrons of a Happy Death.....  436
The Angelus.....................  438
The Rosary.......................  439
Confraternities.....................  444
APPENDIX.
Rule of Life................................                        1
Method of Meditation........................                        4
Morning Prayers.............................                         7
Night Prayers..........................    12
Devotion at Holy Mass.......................    17
Devotions for Confession.....................    24
Devotions Before and After Communion.......    39
Prayer to be Said Every Day to obtain the Graces
necessary for Salvation................    45
Prayer to Consecrate One's Self to the Blessed
Virgin................................    49








INTRODUCTION.
WHY WE ARE IN THIS WORLD.
Question. Who created you?
ANSWER. God created me.
Q. Out of what did God make you?
A. God made me out of nothing. 2 Mach.
vii. 28.
Q. Of what are you composed?
A. Of two parts —a soul and a body.
Q. To whose likeness did God create you?
A. " God created me to his own image and
likeness." Gen. i. 26.
Q. Is this likeness in your body or in your soul?
A. It is principally in my soul.
Q. Is your soul then a spirit like to God?
A. It is.
Q. Is your soul one like God?
A. It is.
Q. Will your soul live forever like God?
A. It will.




2
Q. In what else is your soul like to God?
A. In its love for God.
Q. How does this love make the soul like to God?
A. Because in loving God it loves what is
infinitely good and perfect, and so loving,
tries to make itself good and perfect like to
God.
Q. Does God then love Himself?
A. Yes; because being all wise, He knows
Himself, who is all wisdom; and being in
~Himself infinite perfection must love Himself
always, and all His creatures in proportion as
they resemble Him.
Q. In the one God there are three distinct persons. Is there anything in the soul like to this?
A. Yes; in the one soul there are three
distinct powers.
Q. What are these three powers?
A. The understanding, will, and memory.
Q. Of what use are these three powers to man?
A. By means of them  he can learn languages, build churches, palaces, great cities,
steamboats, and railroads, write and print
books, count days, dates, distances, money,
and above all, know and love God.
Q. Can animals do all this?
A. No.




3
Q. Why can they not?
A. Because they have not rational souls.
Q. What lesson are we to learn from this?
A. That man is not a mere animal, made
simply for this world, but that he has a soul
made to know, love, and serve God, its Creator, whose image and likeness it is.
Q. What is the plain answer to be made to men
who say they have no soul?
A. If they say they have no soul they must
consider themselves simply animals, and since
they are pleased to be animals they had better
go and live with the class of beings to which
they belong.
Q. Why did God make us to His own image and
likeness?
A. That He might bestow upon us His own
happiness in heaven. "I am thy reward exceeding great." Gen. xv. 1.
Q. On what condition will He bestow upon us
His own happiness?
A. On condition that we always serve Him
on earth. "The Lord thy God shalt thou
adore, and him only shalt thou serve."  Matt.
iv. 10.
Q. How must we serve God?
A. By doing God's will. "Not every one




4
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.
Q. Were all men made to be forever happy with
God in heaven?
A. Yes; all without exception. " God will
have all men to be saved, and to come to the
knowledge of truth." 1 Tim., ii. 4.
Q. Why are many not saved?
A. Because instead of serving God they
seek only the riches and pleasures of this
world.
Q. May we not seek and use the goods of this
world?
A. We may, so far as they help us to serve
God.
Q. How  must we regard those goods and
pleasures which keep us from serving God?
A. We must neither seek nor use them.
Q. Why?
A. Because God has said: "What doth it
profit a man if he gain the whole world, and
suffer the loss of his own soul."  Matt. xvi. 26.
Q. How can the goods and pleasures of this world
cause us to lose our souls?




5
A. By drawing us away from God.
Q. Cannot the riches and pleasures of this world
make us happy?
A. No.
Q. Why not?
A. Because the soul was not created for and
by them, but by God for Himself. It was not
created for time, but for eternity. The riches
and pleasures of this world end with this
world; and if we set our happiness on them,
it must end with them.
Q. But cannot we love those pleasures and God
at the same time?
A. We cannot love both, above all things,
at the same time. If we make the riches and
pleasures of this world the sole object of our
lives, we must forget God, our Creator.
Q. Where then are we to seek true happiness?
A. In God alone.
Q. How are we to seek for true happiness only
in God?
A. By serving God according to His will.
Q. What do we say of the man who serves God
as God wishes to be served?
A. That he is united with God, or that he
is a follower of the only true religion.
Q. Who then is a follower of the true religion?




6
A. He alone who serves God according to
God's will.
Q. What will happen to us after death if we have
not served God?
A. God will cast us into the everlasting
torments of hell. As we have cast Him off,
so will Ho cast us off, and have nothing to
do with us.
Q. What then must always be our greatest care?
A. To do the holy will of God.




7
FAMILIAR  EXPLANATION
OF
CHRISTIAN DOCTRINE.
PART I.
LESSON I.
GOD, OUR TEACHER.
Question. Who can teach us how to serve God
according to His will?
ANSWER. Either God Himself, or he to
whom God has made His will known.
Q. Has God ever spoken to men, and made His
will known to them?
A. Yes; very often.
Q. To whom did He speak?
A. To the patriarchs and the prophets.
Q. What do you mean by " patriarchs? "
A. All those holy men who lived before
Moses.




8
Q. Name some of them.
A. Adaml, Noah, Abraham, Isaac, Jacob, etc.
Q. What did God say to them?
A. He told them who He was, why He had
made them, in what manner they must worship Him, and what they must believe and do
to be happy with Hini in heaven, and escape
the everlasting pains of hell.
Q. What else did God say to those holy men?
A. He commanded them  to tell their fellow-men what he had spoken to them.
Q. What do you mean by " prophets? "
A. Men filled with the Spirit of God.
Q. What Spirit was this?
A. The Holy Ghost, the Lord and Lifegiver.
Q. Name some of the prophets.
A. Moses, Elias, Isaias, Jeremias, Ezechiel,
Daniel, Malachias, etc.
Q. Why are they called prophets?
A. Because they foretold things to come.
Q. How could they know things to come?
A. Because God made them known to them.
Q. What did they foretell?
A. They foretold especially thetime of the
coming of the Redeemer, the circumstances
of His birth, of His life, passion, and death.




9
Q. What else did the prophets foretell of the Redeemer?
A. His Resurrection  and Ascension, and
the sending down of the Holy Ghost, the destruction of Jerusalem, the rejection of the
Jews, the conversion of the Gentiles, and the
founding, spreading, and duration  of His
Church.
Q. Why was all this foretold by the prophets?
A. That all men might prepare for the coming of the Redeemer, know him by the prophecies, and believe and do all that He would
command them.
Q. How were men to know for certain that God
had spoken to the patriarchs and prophets?
A. Because God Himself bore witness to
the truth of their words by miracles.
Q. What do you mean by a miracle?
A. Miracles are most extraordinary works
which cannot be done by mere natural powers, but by the power of God alone; such as
the raising of the dead to life, giving sight to
the blind, and the like.
Q. If holy men work miracles in confirmation of
the truth of their words, must we, then, believe
that God has spoken through them?
A. Yes; because God cannot permit a mir



10
acle except in conefitrmation of the truth, and
therefore, when God speaks, whether it be
through man, or in His own divine person,
we must listen and obey, simply because it is
the voice of God.
Q. Why cannot God permit a miracle in confirm.
ation of error?
A. Because he cannot deceive us.
Q. When did God begin to speak to men?
A. When He first created man.
Q. How long did God continue to speak to men
through the patriarchs and prophets?
A. For about four thousand years.
Q. Did God, after that time, speak no more?
A. At the end of that time, He sent His
only Son, Jesus Christ, to teach men.
Q. Who is Jesus Christ?
A. Jesus Christ is the son of God, true
God and true man in one divine person.
Q. In what condition was mankind when the
Redeemer came?
A. The grossest darkness of the understanding, and the most lamentable depravity
of the will prevailed almost over the entire
world.
Q. What was the consequence of this darkness
and depravity?




A. All mankind, with the exception of the
Jews, having lost the knowledge of God, worshipped creatures, even the very demons, as
gods, and the most shameful vices were
praised as virtues.
Q. Why did not the Jews also worship false gods?
A. Because the Jews or Israelites were a
people chosen by God from the corrupt mass
of mankind, and watched over with special
care.
Q. Why did God choose the Jews for his people,
and watch over them with special care?
A. Because, notwithstanding their sins, God
took pity on men, and wished that through
the Jews all those laws and truths which he
had made known to mankind should be preserved, and that through  them  salvation
might come to the whole world.
Q. For what other reason did God choose the
Jews for his people?
A. God also wished that from them at last
should be born one holy enough to be the
mother of the Redeemer.
Q. What remedy did Jesus Christ apply to heal
those universal evils of the understanding?
A. He enlightened men by His divine doctrine and example.




12
Q. What remedy did our blessed Redeemer apply to heal the great evils of the will?
A. He gave us the sacraments and prayer
as means to obtain those graces which He
merited for us by His life and death, whereby
we would be enabled to believe and practise
what he had taught us.
LESSON IT.
GOD, OUR TEACHER BY HIS
CHURCH.
Q. What did Jesus Christ do in order that all
men, even to the end of the world, might learn His
holy Doctrine, and have the means of grace by
which alone they could be saved?
A. He established a well-organized society
of those who believed in Him  and professed
His whole Doctrine.
Q. What did Jesus Christ call this society?
A. He called it His Church.
Q. Who were the first members of that society?
A. The  Immaculate  Virgin  Mary, the
twelve Apostles, the  seventy-two disciples,
and some other followers of Jesus Christ.
Q. How did Jesus Christ organize His society?
A. From  among His followers He chose




13
twelve men to be the witnesses and teachers
of His Doctrine and works.
Q. What were those twelve men called?
A. Apostles.
Q. Where were the Apostles to be the witnesses
of Christ's doctrine and works?
A. "In Jerusalem, in all Judea and Samaria, and even to the uttermost part of the
earth." Acts i. 8.
Q. What did Jesus Christ give the Apostles to
understand when He said to them that they would
be witnesses unto Him all over the world?
A. That He had chosen them in order that,
after His ascension into heaven, they should
preach to all nations what they had seen and
heard from Him.
Q. How did He prepare the Apostles for so difficult and important an office?
A. He first instructed them  publicly and
privately, for three years and a half, and during
forty days after His Resurrection, in all the
doctrines which they should make known to all
nations, and then sent to them the Holy Ghost
to enlighten and strengthen them in their office.
Q. What else did He do?
A. He gave His Apostles those very powers
which He Himself exercised on earth.




14
Q. What were those powers?
A. His power as Teacher, as Priest, and
as Ruler or King of an everlasting kingdom.
Q. When did Jesus Christ bestow His powers
upon His Apostles?
A. When He said to them: "All power is
given to me in heaven and on earth."  Matt.
xxviii. 18.  " As the Father hath sent me, I
also send.you."  John xx. 21.
Q. What were the Apostles' powers as Teachers?
A. Power to spread abroad, explain, and
preserve uncorrupted the holy doctrines of
Jesus Christ, and to condemn all false teaching.
Q. In what words did Jesus Christ bestow this
power upon the Apostles?
A. In these words: "Go and teach  all
nations, preach the Gospel to every creature."
Matt. xxviii. 18.
Q. What were the Apostles' powers as Priests?
A. Power to offer sacrifice, and administer
the sacraments of Christ.
Q. In what words did He bestow this power upon
them?
A. In these words: "Do this that I have
done, that is, sacrifice this in remembrance of
me."  Luke xxii. 19. " Go, baptize mankind




15
in the name of the Father, and of the Son, and
of the Holy Ghost." Matt. xxviii. 19. "Whosesoever sins you forgive, they are forgiven them."
John xx. 21.
Q. What were the Apostles' powers as Rulers?
A. Power to govern the Church, make laws
for the people, and enforce those laws.
Q. In what words did He bestow this power upon
them?
A. In these words: "Teach mankind to
observe all things whatsoever I have commanded you."  Matt.xxviii.18. "Ilgivethee
the keys of the kingdom  of heaven; whatsoever thou shalt bind on earth shall be bound
in heaven, and whatsoever thou shalt loose on
earth shall be loosed in heaven." Matt. xvi.
19.
Q. Were these powers of Teacher, Priest, and
Ruler given to all men alike, who believed in Jesus
Christ?
A. No; to the Apostles only and their
successors.
Q. When, then, our Lord bestowed on His
Apostles His own powers of teaching, administering
the sacraments, and governing the Church, did He
at the same time command all men to hear and obey
them?




16
A. He did, in these words:'Whosoever
will not believe, shall be condemned;" and,
"He who heareth you heareth me;" and, " He
who will not hear the Church, let him  be as
the heathen and publican."  Matt. xviii. 17.
Q. What do we learn from all this?
A. That the Church of Jesus Christ was
made up of two classes of men: of teachers
and hearers; of priests and people; of rulers
and subjects; so that we are bound to believe
what the Church teaches, receive her sacraments, and obey her laws.
LESSON III.
ST. PETER THE HEAD OF CHRIST'S
CHURCH.
Q. Were the Apostles to exercise their powers as
they pleased?
A. They were only to exercise their powers
under the supreme authority of St. Peter.
Q. Why?
A. Because Jesus Christ appointed St. Peter
to be His Representative on earth, and the
visible Head of His whole Church.




17
Q. But is not Christ Himself the Head of the
Church?
A. Christ is the invisible Head, but Peter
is the visible Head of the Church.
Q. Was it necessary that the Church of Christ
should have a Visible Head as well as the Invisible
One?
A. Yes; because the entire community of
pastors and the faithful are the visible body of
the Church of Christ, and a visible body or
society must also have a visible head.
Q. Why?
A. Because the principle of supreme authority is a fundamental principle of reason and
experience.
Q. What do you mean by this?
A. I mean that reason and experience teach
us that there can be no order, no law, no
civilization without supreme authority; in
other words, supreme authority is the foundation of order and law.
Q. Can we see the necessity of such authority
whithersoever we turn?
A. We can.
Q. Give some examples?
A. Every ship or steamboat must have its
captain.  Every railroad engine must have its
2




18
engineer. In every society we find a president. In every government there must be a
president or a monarch.
Q. Do we find the principle of authority in practice even amongst the savages?
A. Yes; and even amongst brute beasts,
even among the tiny insects.  We find, for
instance, that the ants and the bees have
their queen or supreme ruler.
Q. What follows from this?
A. That the same God who observes such
wonderful order in the most simple works
of nature; the same God who planted in our
reason the principle of order and authority,
must necessarily observe this order in the
greatest of His works-in the establishment
of His Church.
Q. How do we know that Christ has established
this principle of supreme authority in His Church-?
A. We know it from the fact that Ile gave
greater powers to St. Peter than to the rest of
the Apostles.
Q, How do we know this?
A. From the words of Christ Himself, who
said to Peter: " I say to thee, thou art Peter,
and upon this rock I will build my Church;




19
and the gates of hell shall not prevail against
it." Matt. xvi. 18.
Q. What did our Lord  understand by this
"rock?"
A. St. Peter himself.
Q. Why so?
A. Because  Christ  called  him  Cephas,
which is a Syriac word, and means a rock.
Q. What else did our Lord say to St. Peter on this
occasion?
A. "1 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
upon earth it shall be loosed also in heaven."
V. 19.
Q. But did not Jesus Christ say the same to the
rest of the Apostles?
A. He addressed those words to all the
Apostles in common, but He addressed them
to St. Peter in particular, saying: "I say to
THEE, thou art Peter," etc.
Q. Why did He say so?
A. To show clearly that He wished to bestow on St. Peter some especial power.
Q. Did our Lord make this more clear on some
other occasion?




20
A. Yes; when He said to St. Peter: " Feed
my lambs, feed my sheep." John xxi. 15-17.
Q. What did He mean by lambs?
A. The faithful.
Q. What did He mean by sheep?
A. The pastors.
Q. Why did Jesus Christ speak thus?
A. To show  that just as sheep feed the
lambs, so also pastors feed the souls of the
faithful.
Q. What follows from this?
A. That Christ intrusted to Peter both the
pastors and the faithful.
Q. Did the Apostles themselves recognize Peter's
supremacy?
A. They did.
Q. Who called together the disciples, and presided over the council which they held in Jerusalem to elect a new Apostle in the place of Judas?
A, St. Peter.
Q. Might this new Apostle have been chosen by
St. Peter himself?
A. Yes; undoubtedly.
Q. Who says so?
A. St. John Chrysostom, who lived in the
fifth century.
Q. Who first preached Jesus crucified, and converted by his sermon three thousand persons?




A. St. Peter.
Q. Who first declared that the Gentiles were to
be admitted to Baptism, according to a divine revelation which he had received on that subject?
A. St. Peter.
Q. Who first decided in an assembly of the
Apostles at Jerusalem that Christians were no
longer to be subjected to the Jewish law of circumcision?
A. St. Peter.
Q. What are we to learn from this?
A. That St. Peter was the Head of the
Church of Jesus Christ.
Q. Why?
A. Because he exercised the office of supreme Head of the Church on all those occasions.
Q. When the evangelists give the names of the
Apostles whom do they always name first?
A. St. Peter.
Q. What are the words of St. Matthew, x. 2?
A. "The names of the twelve  apostles:
The first Simon, who is called Peter."
Q. Might it not be said that St. Peter was always
named the first either because he was the eldest
or because he had been called to the apostleship
before the rest?
A.. No; because St. Andrew was both older




22
than Peter and had become a disciple of
Christ before him.
Q. What follows from this?
A. That the rest of the Apostles acknowledged Peter as the Head of the Church.
Q. What Father of the Church writes: " It was
not St. Andrew that was appointed head; it was
St. Peter 9?
A. St. Ambrose, who lived in the fourth
century.  C. 12, in 2 Corinth.
Q. What Father uses this expression: "Behold
the Apostle St. Peter, in whom power shines with
so much brightness"?
A. St. Augustine, who lived in the fourth
century. 2 Lib. de Bapt.
Q. And who writes: "St. Peter was made the
chief of Apostles in order that unity should be preserved in the Church "?
A. St. Optatus, who lived in the fourth
century. 2 Lib. adv. Parmen.
Q. And who again wrote as follows: "It is
known in all ages that Peter was the Prince and
the Head of the Apostles, the foundation-stone of
the Catholic Church. This is a fact which no one
doubts"?
A. The Fathers of the General Council of
Ephesus, A.D. 431.




23
Q. What doctrine do we learn from the writings
of those Fathers of the Church?
A.. That they and the faithful of all ages
acknowledged Peter as the Head of the Church
of Christ.
Q. Was it Christ's will that this office of head
should be continued from St. Peter to his successors to the end of the world?
A. It was.
Q. Why?
A. Because Christ founded His Church to
last to the end of time.
Q. Who has always been acknowledged as the
visible Head of the Church of Christ after the death
of St. Peter?
A. The Pope or Bishop of Rome.
Q. Why do you say that the Popes or Bishops
of Rome are the successors of St. Peter?
A. Because St. Peter established his See at
Rome, and died there.
Q. How do you answer those who say that St.
Peter never went to Rome?
A. I would ask them these three questions:
1. If St. Peter did not suffer martyrdom
at Rome, under the Emperor Nero, where did
he die?
2. If St. Peter did not die at Rome, from




24
what place, and at what time were his remains carried thither?
3. Did not the Fathers of the Church who
lived in the first ages of Christendom, know
better who was the first Bishop of Rome than
the Protestants of our day can know?
Q. What does St. Augustine say about Peter
being at Rome?
A. "After Peter came Linus, and Clement
followed after Linus."  Epist. ad Generos.
Q. What other Father writes:  "St. Peter was the
first who occupied the See of Rome, after him came
Linus, and after Linus came Clement "?
A   t. S.Optatus.  2 Lib. adv. Parmen.
Q. And who tells us that " Rome has become the
capital of Christendom because it was there that
St. Peter established his See "?
A. St. Leo the Great, Serm. I. in Nat. Apost.
Q. What clearly follows from the writings of
those Fathers of the Church?
A. That the Popes or Bishops of Rome
were always held to be the successors of St.
Peter.
Q. Was the office of teacher, of priest, and of
ruler in the persons of the other apostles also to
continue throughout all time?
A. It was,




25
Q. How do we know this?
A. From  the fact that Jesus Christ gave
power to the Apostles to choose others, and
ordain them as Bishops, and appoint them as
rulers of His Church.
Q. In what words did he give this power?
A. In these: "As the Father hath sent
me, I also send you."
Q. What is the meaning of those words?
A. The meaning is unmistakably this: As
My Heavenly Father has empowered me to
choose you to take My place on earth, so I
empower you to choose others to take your
place.
Q. From what other words of our Lord do we
know that the threefold office of the Apostles was
to continue to the end of the world?
A. From  these words of our Lord: "Behold, I am with you all days, even to the end
of the world " (Matt. xxviii. 20); that is, I
am with you in your successors to the end of
the world.
Q. When Jesus Christ chose the Apostles to
preach His holy doctrine, and establish His Church
all over the world, was it necessary for them to
remember the whole doctrine of Christ, understand
it perfectly, and preach it in that sense in which




26
Jesus Christ had preached it and wished it to be
understood by the whole world?
A. Yes; this was absolutely necessary.
Q. Did Jesus Christ assure the Apostles that He
would bestow upon them the grace to remember
His whole doctrine, and understand it well?
A. He did.
Q. On what occasion did He give them this assurance?
A. When He said:  "The Paraclete, the
Holy Ghost, whom  the Father will send in
my name, he will teach you all things, and
bring all things to your mind, whatsoever I
shall have said to you."  John xiv. 26.
Q. What effect, then, did the Holy Ghost work
in the Apostles when He came down upon them
on Whitsunday?
A. He reminded them of all that they had
seen and heard from Jesus Christ, and He enlightened them  so as to understand His doctrine, and preach it in that sense in which
Jesus Christ wished it to be understood and
practised.
Q. What is this grace, which the Holy Ghost bestowed upon the Apostles, called?
A. The grace or gift of infallibility in
teaching.




LESSON IV.
INFALLIBILITY OF THE POPE.
Q. Did our Blessed Saviour foresee that certain
men would corrupt or misinterpret His holy Doctrine?
A. He did.
Q. When certain men either corrupted or misinterpreted Christ's holy Doctrine, what was necessary to remove all doubts about its true meaning,
and preserve it always pure and uncorrupted?
A. That there should be one particularly
privileged by God to set forth and  state
plainly with divine certainty the true meaning of Christ's doctrine in all questions where
His doctrine was concerned.
Q. What do we call such a privileged person?
A. The supreme  judge in  all points of
divine law, from  whose sentence there is no
appeal.
Q. Why is such a judge necessary?
A. To put an end to all disputes about
points of divine law.
Q. How so?
A. If every man in the country were to
take the laws of the State, and to explain




28
them  as he pleased, there would be nothing
but confusion and disorder in society.  In
like manner, if every man were to take the
sacred, eternal law of God, the doctrine of
Jesus Christ, and to interpret it as he pleased,
there would be nothing but confusion in religion.
Q. What safeguard has human wisdom adopted
to prevent confusion and disorder in society?
A. It has found it necessary to appoint a
supreme judge to decide ultimately in all disputed points of civil law.
Q. What is the plain inference from this?
A. That if even human wisdom  sees the
necessity of appointing a supreme judge to
decide ultimately in all points of civil law,
it cannot be supposed that God, who is Infinite
Wisdom, should neglect to appoint a supreme
judge to decide ultimately in all points of
divine law, in order thus to prevent all confusion in religion.
Q. Was there ever a time when men were left to
themselves, to fashion their own religion, to invent
their own creed, their own form of worship, and to
decide in matters of religion?
A. No; there always existed on earth  a




29
visible teaching authority, to which it was a
bonnden duty of every man to submit.
Q. Whom  did God appoint to be this visible
teaching authority before the coming of the Redeemer?
A. During the four thousand  years that
elapsed before the coming of the Redeemer,
the doctrines that were to be believed, the
feasts that were to be observed, the sacrifices,
the ceremonies of worship, everything was
regulated by the living, authoritative voice of
the patriarchs, the priests, and the prophets.
Q. How do we know that God in the Old Law
appointed a tribunal, presided over by the HighPriest, to judge in all controversies, both of doctrine
and morals, and from whose decision there was no
appeal?
A. The Jewish historian, Josephus, who was
well acquainted with the laws and religion
of his own nation, says: "The High-Priest
offers sacrifice to God before the other priests;
he  guards the  laws, judges controversies,
punishes the guilty, and whoever disobeys
him  is punished as one that is impious towards God."  Lib. 2, Contra Appium.
Q. Is there still a greater authority than Josephus
bearing witness to the fact?




30
A. Yes; the Word of God itself bears witness to the fact.  "If thou perceive," says
holy Scripture, "that there be among you a
hard and doubtful matter in judgment between blood and blood, cause and cause, and
thou seest that the words of the judges within
the gates do vary, arise and go up to the place
which the Lord thy God shall choose. And
thou shalt come to the priests, and to the
judge that shall be at that time, and thou
shalt ask them, and they shall show thee the
truth of the judgment.  And thou shalt do
whatsoever they shall say, and thou shalt follow their sentence. Neither shalt thou decline to the right hand nor to the left hand.
But he that will be proud and refuse' to obey
the commandments of the priest, who ministereth at the time to the Lord thy God, and
to the decree of the judge, that man shall die,
and thou shalt take away the evil from Israel."
Deut. xvii. 8-12.
Q. What do we see from this?
A. Here we see clearly a tribunal appointed
by Almighty God Himself to decide in the
last resort; a tribunal from  whose sentence
there is no appeal. There is no exception, the




31
rule is for all, the terrible sentence is pronounced against every transgressor.  Whosoever shall refuse to abide by the decision of
the High-Priest shall die the death.
Q. How long did this tribunal remain intact?
A. Until the coming of our Saviour.
Q. Who assures us of this?
A. Our blessed Redeemer Himself, in these
words: "The Scribes and Pharisees have sat
in the chair of Moses.  All things therefore
whatsoever they shall say to you, observe and
do." Matt. xxiii. 2.
Q. Now, did our Lord Jesus Christ establish a
supreme tribunal; did He give to the world an infallible judge and teacher, to decide ultimately in all
controversies, both of faith and morals, whose
decision is final, and without appeal?
A. Our Blessed Saviour came not to destroy
the Law, but to make it perfect.  He therefore established in the New Law that which
in the Old Law was most necessary for the
preservation of faith and morals. He gave to
the.whole world  an  infallible  judge  and
teacher, to decide ultimately in all points of
faith and morals.
Q. Whom did Jesus Christ appoint as the infallible
judge and teacher in all points of faith and morals?




32
A. St. Peter, the Head of His Church.
Q. Were not all the successors of the Apostles to
possess the gift of infallibility?
A. No; the successor of St. Peter, the Pope
of Rome, only.
Q. How do we know that the successors of the
other Apostles, the Catholic Bishops, were not endowed with the gift of infallibility?
A. Because Jesus Christ never promised it
to them.
Q. Hlow do we know that Jesus Christ never
promised it to them?
A. Because no such promise is recorded
either in Holy Scripture or tradition.
Q. Why did Christ not promise. to the Bishops
the gift of infallibility?
A. Because He does not multiply and dispense His gifts without necessity.
Q. Was not the gift of infallibility necessary to
the Bishops?
A. By no means.
Q. Why not?
A. Because after the Apostles had preached
the full doctrine of Christ, their successors
had only to guard this doctrine, and deliver
it uncorrupted to the faithful.
Q. What does the Apostle St. Paul write to the
Bishop St. Timothy on this subject?




33
A. " 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.
Q. But did not Christ promise the Apostles and
their successors:'The Holy Ghost, the Spirit of
Truth, shall be in you, and abide with you forever "?
John xiv. 16.
A. He did so promise.
Q. If, then, according to this promise, the Spirit of
Truth shall abide forever with the successors of the
Apostles, are they not personally infallible?
A. By no means.
Q. Why not?
A. The Spirit of Truth may abide in a person, and yet that person may not be infallible.
The Spirit of Truth may abide in a multitude, and yet not each individual of the multitude may possess it in its entiretv.
Q. Give an example.
A. A million of men may not know the road
to a certain city to which they wish to go. A




34
single guide suffices to set this million on the
right road.  Once on it, they have only to
follow their guide and they cannot go astray.
Once the way is pointed out, all know it to be
right, but one only could point out the right
road to be followed.
Q. Do you mean that Christ wished that in this
same manner the Spirit of Truth should abide with
the Catholic Bishops?
A. Precisely so; for Christ gave them and
all the faithful, in the person of the Head of
His Church, an infallible teacher of all the
truths which He and His Apostles taught.
By invariably following  this teacher the
Spirit of Truth will always abide with them.
Q. How do we know that the Pope as successor
to St. Peter possesses the gift of infallibility?
A. Christ Himself assured St. Peter and
his successors of this.
Q. On what occasion?
A. When He told St. Peter that by His
prayer to His heavenly Father He had obtained this gift of infallibility for him and all his
successors.  "I have prayed for thee (Peter)
that thy faith fail not, and thou being once
converted, confirm thy brethren."  Luke xxii.
31, 32.




35
Q. Why did Christ pray to His Father that St.
Peter and his successors should be endowed with
the gift of infallibility?
A. Because Christ wished that the neverfailing faith of St. Peter and his successors
should be forever the foundation-stone of His
Church.
Q. On what occasion did Christ assure us of
this?
A. When He asked the Apostles: "Whom
do you say that I am?"  Matt. xvi. 15.
Q. Which of the Apostles made answer to this
question?
A. St. Peter.
Q. What was his answer?
A. "Thou art Christ, the Son of the living
God."
Q. What answer did Christ make to this reply of
St. Peter?
A. He said:  "Blessed art thou, Simon
Bar-Jona: because flesh and blood hath not
revealed it to thee, but my Father who is in
heaven. And I say to thee: that thou art
Peter, and upon this rock I will build my
Church."
Q. What is the meaning of these words of our
Lord?




36
A. Jesus Christ means to say that, as it is
My Father who has made known to you,
Peter, that I am His' Son, I also make known
to the whole world, that you and your successors will always know and understand who I
am, and what I have taught.
Q. When did Christ build His Church upon
Peter, that is, intrust him with the whole flock?
A. When He  said  to  him: "Feed my
lambs, feed my sheep." John xxi. 16.
Q. What is the meaning of this?
A. Christ says that His whole flock, teachers and hearers, priests and people, rulers and
subjects, must believe and teach as Peter and
his successors believe and teach.
Q. Why?
A. Because his faith, according to Christ's
solemn words, shall not fail, since no power
shall prevail against Peter or any of his successors so as to cause them to teach anything
else than what Christ has taught.  "The
gates of hell shall not prevail against my
Church," built upon Peter's faith.  Matt.
xvi. 18.
Q. What follows from this?
A. That where Peter, that is, the Pope, is,




37
there is the Church of Christ, or in other
words, that all those who believe and teach as
the Pope does, form  the  true Church  of
Christ. St. Ambrose.
Q. Who, by his own motion, often condemned
heresies, both before and after the first general
council?
A. The Pope.
Q. To whom did the Catholic Bishops always
have recourse in all controversies both of faith and
morals?
A. To the Pope.
Q. If the obstinacy of the party condemned by
the Pope made it advisable to have recourse to
general councils, were these councils, then, after the
most mature deliberation, ever found to do anything else than to confirm  the sentence already
passed by the Pope?
A. They were not.*
Q. Did any Pope ever issue any decree concerning the truths of faith or sound morality, which
was not afterwards received by the great body of
the Bishops, as containing the most solid and wholesome doctrine?
A. Such a thing never happened.
Q. Could the greatest enemies of the Catholic
faith ever prove that any Pope taught any doctrine
contrary to the sacred truths taught by Jesus
Christ and His Apostles?
* See Q. and A., p. 445.




38
A. Never.*
Q. What are we to understand from all this?
A. That it has always been the belief of the
Catholic Church that the Pope, in his solemn
decisions in matters of faith and morals, is
infallible.
Q. If this be true, how then could it happen that
some years ago a few Bishops and Priests were
said not to have held this to be a doctrine of
Catholic faith?
A. Because the divine tradition of this doctrine had not been as yet explicitly defined
by the Holy Father.
Q. Did those Bishops, assembled in the Council
of the Vatican, continue to oppose the dogma of the
infallibility of the Pope, after it was defined?
A. No.  All, without exception, freely and
joyfully subscribed their names to the decrees
of the council, and professed their faith in the
infallibility of the Pope.
Q. If, then, in a general council, or assembly of
all the Catholic Bishops, the meaning of a certain
doctrine of Christ was to be set forth in precise
language, and the majority of Bishops would explain it in one sense, and the minority in another,
on which side would be the truth?
A. On that side, though it be the minority
of Bishops, which agrees with the Pope.
* See Q. and A. p. 446.




39
Q. Why?
A. Simply because Christ bound Himself
solemnly only to Peter and his successors that
their faith should never fail; that is, that
every one of them would always be so enlightened by the Holy Ghost as to understand the
true  meaning of His doctrine, and  state
and teach it plainly with divine certainty.
" Where Peter is, there is the Church."
Q. Must we, then, believe that such decisions of
the Pope in matters of faith and morals are infallibly true?
A. Yes; because this is an article of faith,
which we must believe, as firmly as we believe
that there is a God.
Q. If any-one should say, or even think otherwise, what would he be before God?
A. An apostate from the faith.
Q. Does the Pope then teach anything new, when
in such misinterpretations of Christ's doctrine he
declares what is to be believed?
A. No; he plainly states the truth in the
sense in which Jesus Christ and the Apostles
preached it.
Q. Can you now tell me whose office it is to
guard the doctrine of Christ, as preached by the
Apostles, and proclaim and apply it always and




40
everywhere, one and the same, and to defend the
rights of God on earth against every enemy, at all
times, and in all places?
A. This is the Pope's office.
Q. Who is appointed by God Himself to declare
and apply the invariable doctrine of Jesus Christ,
and to govern all men and nations, kings and peoples, according to this invariable doctrine?
A. The Pope.
Q. Must the Pope as guardian and judge of the
law of God, resist with all his might every passion
or tendency of every age, nation, community, or
individual, whenever it leaves the law of God?
A. He is bound in conscience to do so.
Q. When does the Pope speak "ex Cathedra,"
or infallibly?
A. He speaks infallibly whenever in the
discharge of his office of pastor and teacher
of all Christians, he defines (that is, finally determines), according to his supreme apostolic
authority, a  doctrine  concerning  faith or
morals, to be held by the Universal Church,
or anything  else that is conducive to the
preservation of faith and morals.
Q. When the Pope, in accordance with the duty
of his apostolic ministry and his supreme apostolic
authority, proceeds, in briefs, encyclical letters,
consistorial allocutions, and other apostolic letters,




41
to declare certain truths, to reprobate perverse doctrines, and condemn certain errors, must such
declarations of truth, and condemnations of error,
be considered as infallible, and as binding in conscience, and requiring our firm interior assent,
although they do not express an anathema on those
who disagree?
A. Such declarations of truth  and condemnations of error are infallible, or ex cathedra acts of the Pope, and, therefore, are
binding in conscience, and requiring our firm
interior assent; to refuse which would be for
us a mortal sin, since such a refusal would be
a virtual denial of the dogma of infallibility,
and we should be heretics were we conscious
of such a denial.   St. Alphonsus Liguori.
Theol. Mor., Lib. I., 104.
Q. Are not such doctrinal utterances of the Pon.
tiff of imperfect and incomplete authority until they
are confirmed and accepted by the Bishops of the
Church?
A. Nothing  ever is  farther  from   the
thoughts of the Bishops than that the papal
declarations of truth, and condemnations of
error, should need the confirmation and acceptance of the pastors of the Church to be
true utterances of the Holy Ghost, and bind



42
ing in conscience, because their confirmation
and acceptance does not add certainty to that
which is already infallible.
Q. What does the Vatican Council teach on this
subject?
A. It teaches that "the definitions of the
Roman Pontiff, concerning faith and morals,
are irreformable of themselves, and not by
force of the consent of the Church thereto."
Sess. iv., c. iv.
Q. What have the Fathers of the Church styled
the Pope?
A. The mouth of the Church, ever living
and open to teach the whole world;
The centre of Christian faith and unity,
and the light of truth for the universe;
The Father of souls, the guide of consciences, and the sovereign judge of the religious interests of mankind;
The Prince of priests-a greater Patriarch
than Abraham —greater than Melchisedech in
priesthood-than Moses in authority-than
Samuel in jurisdiction; a Peter in power,
Christ by unction, pastor of pastors, guide of
guides, the cardinal joint of all churches, the
impregnable citadel of the communion of the




43
children of God, the immovable corner-stone
upon which the Church of God reposes.
Q. Why have the Fathers given these titles to
the Pope?
A. Because the Pope is the infallible teacher
of the Church of Christ.
Q. What sentiments, then, should every Catholic
express concerning the Pope?
A. I acknowledge in the Pope an authority
before which my soul bows, and yet suffers no.humiliation.
LESSON V.
PROPAGATION OF CHRIST'S
RELIGION.
Q. What did the Apostles do after they had received the Holy Ghost on Whitsunday?
A: They went forth into the whole world
to instruct all nations, according to the orders
given them by Jesus Christ.
Q. What did they do with those who believed
their doctrine?
A. They gathered them into congregations.
Q. What came from these congregations of believers?




44
A. There arose, in many places, communities of Christians, whose rulers were the
Apostles.
Q. What did the Apostles do when those communities of Christians became very numerous?
A. They chose from  amongst them  men
whom  they ordained  Bishops, appointing
them everywhere as the spiritual rulers of the
new Christian communities, with the commission likewise to ordain and appoint others to
the like offices.
Q. Were all these communities united with one
another?
A. Yes; because they all professed the.
same faith, partook of the same sacraments, and
formed all together one great Christian community, under one common head, St. Peter.
Q. What did they call this great community of
Christians under one common head?
A. The Catholic, that is, the universal
Church, or, simply, the Church.
Q. Whet, then, is the Church at the present
time?
A. The entire body of pastors and people,
bound together by the same divine truths,
laws, and means of grace, under one head,
the Pope of Rome.




45
Q. Who are the true successors of the Apostles?
A. Only the Bishops of the Roman Catholic
Church.
Q. Why?
A. Because they alone are rightly consecrated and il communion with the Pope, the
Head of the Church.
Q. Did Christ appoint the Pope alone to govern
His Church?
A. The Bishops, too, aid in governing 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.
Q. On what condition did Christ grant any
power to His Apostles and their successors?
A. On condition that they would always
believe and teach, as the visible Head of His
Church believed  and taught, and  remain
obedient to him.
Q. What does St. Irenceus say on this subject?
A. "The Apostles certainly delivered the
truth andi all the mysteries of our faith to
their successors, the pastors. To these, therefore, we ought to have recourse to learn them,
especially to the greatest church, the mnost




46
ancient and known to all, founded at Rome by
the two most glorious Apostles, Peter and
Paul, which retains the tradition which it reccivedf from them, and which is d erived through
a succession of Bishops down to us. To this
Church of Rome, on account of its chiefer
principality, it is necessary that every church,
that is, the faithful everywhere, address themselves, in which Church the tradition from the
Apostles is everywhere preserved."  Lib. iii.
c. 3.
Q. What does St. Cyprian say?
A. " There is but one God and one Christ;
there is but one Church and one See, founded
upon Peter by our Lord Himself."  Lib. i.
ep. 8.
Q. What did St. Jerome write to Pope Damasus?
A. "I am attached to your Chair, which is
the Chair of St. Peter. I know that the Church
is built upon this rock.  Whosoever does not
eat the Lamb in this house is profane, and
whoever does not enter into this Ark, will
perish in the waters of the deluge.  I do not
know Vitalis, I am unacquainted with Meletius, and Paulinus is unknown to me-whoever is not with you is agains' Jesus Christ,




47
and whoever gathereth not with you, scattereth."
Q. What conclusion are we forced to draw from
this constant tradition of the Fathers?
A. That all Christian churches are bound
to be in communion with the Church of
Rome.
Q. Why is the Catholic Church called the Roman
Church?
A. Because St. Peter established the See of
his primacy in Rome, and because he handed
down the same to be the See of all his successors.
Q. How do the Bishops rule the Church?
A. Each Bishop governs the  diocese or
bishopric assigned to him  by the Pope, and
according to the regulations of the Pope.
They occasionally meet in council to give
their opinion about the best way of advancing
the welfare of the Church, and to make decrees and regulations, to be approved of by
the Pope.
Q. Through whom do the Bishops exercise their
office in the particular congregations (parishes) of
their dioceses?
A. Through the priests or pastors whom
they appoint.




48
Q. When may a priest discharge the duties of the
priesthood?
A. When he has been expressly sent, or
authorized, for that purpose, by his lawful
Bishop.
Q. By what means are unity and good order
maintained in the Church?
A. By the laity being always obedient to
the priests, the priests to the Bishops, and the
Bishops to the Pope. "Obey your prelates
and be subject to them. For they watch as
being to render an account of your souls."
Heb. xiii. 17.
LESSON VI.
MARKS OF THE CHURCH.
Q. How many churches did Christ establish?
A. He established only one Church.
Q. How do we know this?
A. Because He said to St. Peter: "Upon
thee I will build My Church."
Q. Was it a visible or an invisible Church that
Christ established?
A. Christ established a visible Church.
Q. How do we know this?
A. Because Christ has commanded us "to




49
lay our complaints before the Church, that is,
before her pastors, and abide by her decision"
(Matt. xviii. 17); and because an invisible
Church could neither teach the law of God nor
administer the sacraments.
Q. How does it follow from  this that Christ's
Church is visible?
A. Because our Lord cannot command us
to lay our complaints before invisible pastors.
Q. How, then, is the Church of Christ visible?
A. She is visible because all her pastors and
members are visible, and have always suffered
persecution because they were members of the
Church of Christ.
Q. Por how many years was this visible Church
of Christ to last?
A. It was to last to the end of the world.
Q. How do we know this?
A. Because Jesus  Christ said that I-Iis
Church should last to the end of the world.
Q. What are His words?
A. " Behold I am with you all days, even to
the end of the world" (Matt. xxviii. 20); and,
"The gates of hell shall not prevail against
my church."  lMatt. xvi. 18.
Q. What would happen, then, if the Church were
not to last to the end of the world?
4




A. Jesus Christ would have told an untruth;
to say which would be blasphemous.
Q. How old is the Church to-day?
A. Over eighteen hundred years.
Q. How is the Church so old?
A. Because it is now over eighteen hundred
years since our Saviour ascended into heaven.
Q. In which of the religious societies do we find
these marks of the Church of Christ?
A. Only in the Holy Roman Catholic Church.
Q. Can the Roman Catholic Church be traced as
far back as eighteen hundred years?
A. It can; because we can trace an uninterrupted succession of Popes and Bishops
from Pius IX. to St. Peter, and it is impossible to show that it was established at any
later period.
Q. Did the Roman Catholic Church ever cease
to exist?
A. Never; for she has always existed, and
it would be impossible for one to name a
period when she did not exist since the time
of her establishment.
Q. Do all admit that the Catholic Church was
the first Church, that it is the oldest Church, and,
consequently the Church established by Jesus
Christ?




51
A. All must admit this; for it is a fact
clearly proven by Scripture and by history.
Q. Who bear witness to this fact?
A. The Jews and the Gentiles bear witness
to it, and even Protestants themselves acknowledge it.
Q. How do Protestants acknowledge it?
A. If asked why they call themselves Protestants, they answer: "Because we protest
against the Catholic Church.'
Q. What follows from this answer?
A. That the Catholic Church is older than
Protestantism, otherwise they could not have
protested against her.
Q. If we go still farther back, and ask the Greeks
how they came to existence, what will be their
answer?
A. They must answer: "We began by
separating from the Catholic Church in the
ninth century.
Q. What follows from this?
A. That the Catholic Church existed for
eight hundred years before the Greek Church
began, and, consequently, it is older than the
Greek Church.
Q. If we thus go back to the very days of the
Apostles, what do we find everywhere?




52
A. That every sect separated  from  the
Catholic Church, and, consequently, that the
Catholic Church existed before any of them.
Q. What follows from this?
A. That the Catholic Church is the oldest
Church, the first Church, and, consequently,
the Church established by our Lord Jesus
Christ.
Q. Can anything like this be said of any of the
non-Catholic religious sects now existing?
A. By no means; since the oldest of them
was established  only about three hundred
years ago.
Q. Do you mean to say that the Protestant doctrine was not known before it was preached by
Luther, Calvin, Henry VIII., and John Knox?
A. I do, for it is impossible to show from
history what society held this doctrine before
Luther, Calvin, Henry VIII., and John Knox.
Q. If the Protestant religion was established fifteen hundred years later than the true Church of
Christ, what follows from this?
A. It clearly follows that the Protestant religion is not the true Church of Jesus Christ.
Q. But were, then, a Protestant to say to you that
his doctrine is the same as that held by the
Apostles and the Church during the first four centuries, what would you answer him?




53
A. I would simply ask him  whether or not
he was foolish enough to believe that our
Lord Jesus Christ and the Blessed Virgin
and the Apostles were all Protestants.
Q. Are there still some other marks by which
the true Church of Christ may be easily known?
A. Yes, by these four: She is one; she is
holy; she is Catholic; she is apostolic.
Q. How many societies are there il this world,
in which unity has always existed, and has never
been broken?
A. There is only one such society, and this
society is the Catholic Church.
Q. In what do her members differ from one
another?
A. They differ in  their character, their
education, their modes of thought; they differ
in their language, their habits of life, their
sympathies, prejudices; in  one word, they
differ from  one another in everything that
distinguishes man from man.
Q. Is there one thing in which they do not differ
from one another?
A. There is; they do not differ, and never
have differed, from one another in their religion, in which alone they are all of one
mind and one heart.




54
Q. How so?
A. Because they believe all tile same sacred
truths contained in the Apostles' Creed, they
are all bound by the same commandments of
God and the Church, they have all recourse
to the same means of grace, the seven sacraments and prayer, and they unite all in the
same divine worship-in the holy sacrifice of
the Mass.
Q. Can this union in religion ever be broken in
the Catholic Church?
A. Never; because the entirety of her
faith will, according to Christ's promise,
never fail in her Head-the Pope —from whom
it will always flow in all its purity upon all
her pastors, and through them upon the rest
of the faithful; and the pastors, as well as
their flocks, are, by the express command of
Christ, all bound under pain of mortal sin to
teach and to believe as the Pope teaches and
believes, and to be perfectly submissive to
him.
Q. How is the Roman Catholic Church holy?
A. Because her founder, Jesus Christ, is
holy, and  she teaches His holy doctrine,
offers to all the means of holiness, and is dis



55
tinguished by the holiness of so many thousands of her children.
Q. What means the word Catholic?
A. It means "universal."
Q. How is the Roman Church Catholic or universal?
A. Because she exists in all ages, teaches
all nations, and maintains all revealed truths,
and, therefore, she always went by the name
of Catholic, even among her bitterest enemies. "Your faith is spoken of in the whole
world."  Romans i. 8.
Q. How is the Roman Catholic Church apostolic?
A. Because she has come down directly
from the Apostles through the uninterrupted
succession of her bishops; and because she
received from the Apostles of Christ, who
alone could give  them, her doctrine, her
orders, and her mission.
Q. Is any non-Catholic religious society one?
A. No.
Q. Why can no non-Catholic religious society be
one?
A. Because to be one a religious society composed of various members must obey one infallible head only, submit absolutely to be
governed by that common head, and obey the




56
infallible teachings of that head.  No nonCatholic religious society has or pretends to
have such a head and such an infallible teacher.
Q. Give another reason why none of the Protestant sects can be one?
A. Every one of their members assumes to
himself more power than Christ gave even to
Peter and his successors.
Q. How so?
A. The founders of the Protestant sects
and their successors after them, invariably
taught their followers that every one has the
right to interpret Ioly Scripture as he pleases,
and to believe as he pleases.
Q. What is the consequence of this freedom of
interpretation and belief, as it is called?
A. That no two of them believe alike; that,
according to them, Christ's doctrine contradicts itself, and  that many of them  have
already become unbelievers.
Q. Is any non-Catholic religions society holy?
A. No.
Q. Why not?
A. Because their founders and their doctrine are unholy.
Q. Why are their founders not holy?
A. Because the founders of Protestantism




57
were bad Catholics, who fell away fiom the
faith.  "And of your ownselves shall arise
men speaking perverse things to draw away
disciples after them." Acts xx. 28.
Q. Why is their doctrine not holy?
A. Because it makes our divine Lord Jesus
Christ a liar; rejects and derides the means
of holiness instituted by Him; and instead
of leading men to holiness, leads them to unbelief and idolatry, by leaving every one free
to believe whatever he chooses.
Q. Why cannot non-Catholic religious societies
be called Catholic?
A. Because they sprang up only in later
years, and have not ceased to split again into
countless sects, none of which is universally
spread, or continually spreading in the manIner ordained by Christ.
Q. What are the Calvinists, Arminians, Antinomians, Independents, Hilhamites, Glassites, Haldanites, Bereans, Swedenborgians, New-Jerusalemites,
Orthodox Quakers, Hicksites, Shakers, Panters,
Seekers, Jumpers, Reformed Methodists, German
Methodists, Albright Methodists, Episcopal Methodists, Wesleyan Methodists, Methodists North,
Methodists South, Protestant Methodists, Episcopalians, High Church Episcopalians, Low Church




58
Episcopalians, Ritualists, Puseyites, Dutch  Reformed, Dutch non-Reformed, Christian Israelites,
Baptists, Particular Baptists, Seventh-day Baptists,
Hardshell Baptists,  Softshell  Baptists, Forty
Gallon Baptists, Sixty Gallon Baptists, African
Baptists, Free-will Baptists, Church  of  God
Baptists, Regular Baptists, Anti-Mission Baptists,
Six  Principle Baptists, River Brethren, Winebremarians, Menonites, Second Adventists, Millerites, Christian Baptists, Universalists, Orthodox
Congregationalists,  Campbellites, Presbyterians,
Old School and New  School Presbyterians, Cumberland Presbyterians, United Presbyterians, The
Only True Church of Christ, 673 Bowery, N. Y.,
up stairs, 5th story, Latter-day Saints, Restorationists, Schwentfelders, Spiritualists, Mormons, Christian Perfectionists, etc., etc., etc.?
A. They are all so many sects that sprang
up from Protestantisn.
Q. Was any of the non-Catholic religious societies ever universally called Catholic?
A. None of them ever was or can, by right,
he called by that name.
Q. Why not?
A. Because the name Catholic belongs to
the true Church only; for they who remained and remain always united with the ancient
body  of the  faithful have  retained  their
ancient name; but they, on the contrary, who




59
have separated from  that body, received a
new name, as a mark of their new departure.
Q. Why can none of the non-Catholic religious
societies be called apostolic?
A. Because none of them  sprang up until
fifteen hundred years after the times of the
Apostles. They cannot, therefore, trace their
descent directly to the Apostles who were
commissioned by Christ to teach, and of whom
they have no lawful successors.  Therefore
their teachers, not being empowered by the
Apostles or their lawful successors, are not
sent by Christ, and are not to be believed and
obeyed by Christians.
Q. If, then, none but the Roman Catholic Church
has the marks of the one Church of Christ, what
follows from this?
A. That the Roman Catholic Church alone
is the true Church of Jesus Christ.
Q. Give a few proofs to show that the Roman
Catholic Church alone is the true Church of Jesus
Christ.
A. 1. The antiquity of the Roman Catholic
Church.
2. Her establishment by poor fishermen all
over the earth.
3. Her invariable duration from that time.




60
4. The miracles which are wrought in her.
5. The purity and holiness of her doctrines
and precepts.
6. The holiness of all those who live according to her laws.
7. The deep science of her doctors.
8. The  almost infinite number of her
martyrs.
9. The peace of mind and happiness of soul
experienced by those who have entered her
bosom.
10. The fact that all Protestants admit that
a faithful Catholic will be saved in  his
religion.
11. The frightful punishments inflicted by
God upon all the persecutors of the Catholic
Church.
12. The melancholy death of all the authors
of heresies.
13. The constant fulfilment of the words of
our Lord, that His Church would always be
persecuted-all tend to convince every reasonable mind that the Roman Catholic Church
alone is the true Church of Jesus Christ.




61
LESSON VII.
THE ROMAN CATHOLIC CHURCH
CANNOT BE DESTROYED.
Q. What is the world in which we live?
A. It is the temple of God.
Q. What forms the carpeted floor of this temple?
A. The earth, with all its thousands of
flowers.
Q. What forms the vaulted dome?
A. The blue sky above, with its millions of
twinkling stars.
Q. For whom did God create this temple?
A. For man, that man might worship Him
therein.
Q. What, then, is the world?
A. It is only the temple of religion, reared
by God to His own honor and glory, and to
the benefit of His servant, man.
Q. Does God watch over the world-the temple
of His religion?
A. He watches over it with unceasing care,
so that not even a grain of sand, not one atom
of matter, has as yet been lost ever since the
first morning of creation.
Q. Is it not of far greater importance for God to
watch over the preservation of His religion?




62
A. It is.
Q. Why?
A. Because the preservation of the true
religion, or of the true worship and service of
God, is of greater importance than the preservation of the world-the material temple
in which He is worshipped.
Q. How do we know this?
A. Because, to create the world God used
no effort. He simply said: "Be it done,"
and it was done.  But to create and establish
His Church, the Son of God sacrificed wealth,
honors, pleasure, and everything that man
holds dear. He suffered poverty, contempt,
persecution.  He labored during His whole
life, and at last died on a gibbet, and poured
out every drop of His sacred blood.
Q. If God, then, preserves with such care the universe-the earthly, material temple, which cost Him
nothing-will He not preserve with greater care
His heavenly temple, His holy Church, which cost
Him His blood and life?
A. He will, indeed, because the temple of
this world without religion would be a sad
mockery, a worthless encumbrance. It would
have failed in the object for which  God
created it.




63
Q. What follows from this?
A. That before God allows His religion to
be destroyed He must, of necessity, first
destroy the world, which is the temple of religion; in other words, sooner shall the sun
refuse its light, sooner shall the stars fall from
the firmament; sooner shall the precious
Blood of Jesus Christ lose its atoning power;
sooner shall God cease to be God, than the
Church of Jesus Christ cease to be the true
Church.
Q. But let us suppose the Church of Jesus Christ
had ceased. to exist, who would be able to restore
her to life?
A. God alone.
Q. Why?
A. Because to raise a dead person or the
Church to life, is a far greater work than to
preserve that person or Church in life; it is
equal to the work of creation.  Even the
Apostles themselves could not give life to the
Church; they could, with the assistance of
God, only preserve  that life which Jesus
Christ had given her.
Q. How great, then, must be he who could
restore that dead Church to life?




64
A. He must be greater than the Apostles;
he must, at least, be equal to Jesus Christ
Himself.
Q. But are there not men who tell usthat they have
raised the dead Church to life and restored her?
A. Yes; very many.
Q. Name some of these wonderful men.
A. Martin Luther, Henry VIII., Calvin.
Q. What did Martin Luther do?
A. He claimed to restore the Church to
life; to reestablish and reform her.
Q. How did our Lord Jesus Christ establish His
Church?
A. By leading a life of poverty and pain.
" He had not where to lay his head."  By renouncing all that the world holds dear.  By
practising through His whole life the three
great virtues of poverty, chastity, and entire
obedience-obedience even to the death of the
Cross.
Q. How did Luther establish his Church?
A. By doing the exact contrary of all this.
By breaking his vows of poverty, chastity,
and obedience.
Q. Can the church of Luther, then, be the
Church of Christ?




65
A. No; unless the Son of God were to
change His nature, which is impossible.
Q. Is not the Catholic Church the Kingdom of
Jesus Christ on earth, which He has acquired with
so much toil and labor and suffering?
A. Yes; it is that kingdom which He has
purchased with His own blood, and which He
has loved more than His own life.
Q. Will any power be able to tear this kingdom
from Jesus Christ?
A. Jt would be blasphemous to think so.
Q. Is not the Catholic Church the sheepfold of
which Jesus Christ is the Shepherd?
A. She is.
Q. Will the hellish wolf ever be able to take en.
tire possession of the sheepfold in spite of her
Divine Shepherd?
A. Sooner will the heavens and the earth
pass away than that this will happen.
Q. Is not the Catholic Church the household of
which Jesus Christ is the Master?
A. She is.
Q. Will Satan be able to take possession of this
household in spite of its Divine Master?
A. No one can say so without blasphemy.
Q. Is not the Catholic Church the Body ox Jesus
Christ?
5




66
A. The Church, says St. Paul, is the Body
of Christ.
Q. What follows from this?
A. That Christ is inseparably united with
His Church.
Q. What, then, would it be for one to say that
the Church could be destroyed?
A. It would be to say that Christ or God
can be overcome, which would be the height
of'madness and blasphemy.
Q. How long will Christ protect and defend His
own Body-the Catholic Church?
A. To the end of the world.
Q. In what words has He given us this assurance?
A. In these words: "Behold, I am  with
you all days, even to the end of the world"
(Matt. xxviii. 20); and, therefore, "the gates
of hell shall not prevail against my Church."
Q. Is there any other reason why the Catholic
Church cannot be destroyed?
A. Yes; the true life of the Catholic Church
is the Holy Ghost, the Spirit of Truth, who,
according to the promise of Jesus Christ,
will abide with His Church for ever.
Q. What is meant by this promise?
A. That the Holy Ghost will enlighten the




67
pastors of the Catholic Church to preserve
and deliver her holy doctrine to the end of
the world uncorrupted, and encourage them
and the faithful to live up to it, and even to
lay down their lives for it. St. John xiv. 16,
and Gal. iv. 6.
Q.- What follows from this?
A. It follows that, although the hands of
blind or wicked men may rob the Church,
may pluck the crown from the Pontiff's brow,
may drive her prelates into exile or death,
may destroy and defile her sanctuaries, may
persecute her children and massacre them by
thousands, yet her faith, planted by the Son
of God on earth, will gloriously shine and endure to the end of the world.
LESSON VIII.
WHAT CANNOT AND WHAT CAN
BE REFORMED IN THE CHURCH.
Q. What follows from the fact that the holy
Roman Catholic Church can never be destroyed
by any created power?
A. That it would be the sin of heresy for any




68
one to think or to say that a reform of the
doctrine or the constitution of the Roman
Catholic Church could ever become necessary.
Q. Can anyone change the doctrine of Jesus
Christ, or the articles of faith, the commandments,
or the sacraments?
A. To think so and to attempt to do so
would be as foolish as it would be for one to
attempt to reform the visible world and the
laws which God has established to preserve
and maintain it.
Q. Could some new doctrine, new commandment, or new  sacrament be added; or could
some of the articles of faith, some of the commandments, or some of the sacraments be left out?
A. By no means.
Q. Why not?
A. Because not even the Apostles themselves had power from  Christ to add to, or
leave out, any portion of Christ's doctrine.
Q. How do we know this?
A. Because Jesus Christ said to the Apostles:  "Go and teach all nations, teach them
to observe all thingqs whatsoever I have comzmanded you."  Matt. xxviii. 19, 20.
Q. In what other words has our Blessed Saviour
assured us that His holy doctrine will never suffer
any change?




69
A. In these words: " Amen, I say unto you,
till heaven and earth pass, one jot or one
tittle shall not pass of the law, till all be fulfilled."  Matt. v. 18.  "Heaven and  earth
shall pass, but my words shall not pass."
Matt. xxiv. 35.
Q. What does St. Paul say to assure us that
nothing whatsoever can be added to, or left out of
the doctrine of Jesus Christ?
A. He says: "But though we, or an angel
from heaven, preach a gospel to you besides
that which we have preached to you, let him
be accursed. As we said before so now I say
again: if any one preach to you a gospel besides that which you have received, let him be
accursed."  Gal. i. 8, 9.
Q. Is there nothing in the Catholic Church that
may be reformed?
A. Nothing in the doctrine which was delivered to her from the beginning to teach,
but the manners of such of her pastors and
children as fail to live up to her teachings,
may and ought to be reformed.
Q. May Priests and even Bishops, nay, even
a Pope, fail to live up to Christ's holy doctrine?
A. They may, indeed; and certain periods




70
of the lives of some of them have been very
disedifying.
Q. How can we easily account for this?
A. Because one can know and teach the
true doctrine of Christ without practising it.
Q. What, then, is the answer to those who object
to our religion because the lives of certain pastors
of the Church have been disedifying?
A. The lives of the scribes and the Pharisees were very disedifying. Nevertheless our
blessed Saviour told the multitudes and His
disciples that "they have sitten on the chair
of Moses. All things, therefore, whatsoever
they shall say to you, observe and do: but
according to their works do ye not: for they
say and do not."  Matt. xxiii. 2.
Q. Does the Lord make use of apostate Catholics,
such as Martin Luther, Calvin, John Knox, Henry
VIII., King of England, to reform the manners of
the people?
A. The thought is absurd.  The lives of
those men were evil, and it is only the devil
that makes use of them to pervert the people
still more.  The Lord  makes use of His
saints, such as a St. Francis of Assisium, a
St. Dominick, a St. Ignatius, a St. Alphonsus,
to convert the people and reform their evil




71
manners by explaining to them the truths of
faith, the commandments, and the necessity
of receiving the sacraments with proper dispositions, and by setting them in their own
lives the loftiest example of faith, purity, and
all Christian virtues.
Q. Is it possible to reform men in any other way?
A. Since the coming of the Redeemer it
has never been heard that men were reformed and made virtuous by any other means
than those which Jesus Christ left to His
Church.
LESSON IX.
THE FAITH OF THE ROMANI
CATHOLIC.
Q. What do the words " I believe " mean?
A. They mean that I hold to be true that
which another tells me.
Q. What must we know of a person to believe
firmly all his words?
A. That he is truthful and knows well the
things which he tells us.
Q. Is God truthful?
A. " He is Truth itself." Rom. iii. 4.
Q. Does God know all things well?




72
A. "He knows all things as they are."  1
John iii. 20.
Q. Why, then, must we firmly believe all that
God has made known.
A. Because He can neither deceive nor be
deceived. " God is not as a man, that he should
lie."  Numb. xxiii. 19.
Q. What is to believe God?
A. It is to believe, without doubting, that
whatever God has said is infallibly true.
Q. Can we of ourselves have this firm faith?
A. No; it is a particfilar gift and light of
God.  "By grace  you are saved through
faith, and that not of yourselves, for it is the
gift of God."'. Eph ii. 8.
Q. What does this gift bring about in the soul?
A. It enlightens the understanding, and
moves the will of man to believe without
doubting  all that God has nmade known.
" Faith is the evidence of things that appear
not." Heb. xi. 1.
Q. To whom did God make known all that we
must believe and do-?
A. Only to the Roman Catholic Church?
Q. Prom whom, then, must all men learn all that
they must believe and do?
A. From the Roman Catholic Church, be



73
cause she alone was appointed by God to teach
the truths of salvation to all nations.
Q. Is to believe what the Roman Catholic Church
teaches not the same as to believe God Himself?
A. It is, indeed.
Q. Why?
A. Because Jesus Christ has said to the
pastors of the Church: " He who heareth you
heareth me, and he who despiseth you despiseth me."
Q. What, then, is the faith of the Roman
Catholic?
A. It is a grace and light of the Holy Ghost,
which enables him  to believe most firmly all
that God teaches him by His Church.
Q. Is this faith of the Roman Catholic a divine or
human faith?
A. It is divine faith.
Q. Why is it divine?
A. Because, by the  light of grace, the
Catholic knows for certain that the pastors of
the Church are commissioned by God Himself
to teach all men, in His name, authoritatively
and infallibly, all the sacred and immutable
truths of salvation, and, therefore, he feels
himself bound in conscience to believe them
without hesitation.




74
Q. Is this divine faith absolutely necessary for
salvation?
A. Yes; because it is only by divine faith
that we can please God.
Q. Who assures us of this?
A. Jesus Christ Himself.
Q. What are His words?
A. "Go and teach all nations.-He that
believeth not shall be condemned." Mark xvi.
Q. What does St. Paul say of those who do not
believe God, when He speaks to them through
those whom He appointed to teach nen?
A. That "it is impossible to please God
without faith." Heb. xi.
Q. What, then, is the rule of faith which Jesus
Christ gave to all men?
A. To listen to His living voice, speaking
through the pastors of His Church, and to
believe them.
Q. Can men possibly have divine faith out of the
Catholic Church?
A. Out of the Catholic Church there can
be none but human faith.
Q. What do you mean by human faith?
A. To believe a man on his own authority.
Q. Do those who are out of the Church, and
teach and preach to the people, teach and preach
on their own authority?




75
A. They do; because they are not sent by
God, nor have they received any mission from
His Church.
Q. What follows from this?
A. That those who believe them do not believe God, but man, and, therefore, their faith
is only human, which availeth them  nothing
unto salvation.
LESSON X.
QUALITIES OF FAITH.
Q. When is our faith quite pleasing to God?
A. When it is strong, lively, entire, and
sound.
Q. When is our faith strong?
A. When we believe without the least doubt,
and choose to lose all, even our life, rather
than fall away from it.
Q. When is our faith lively?
A. When  we  practise  what our faith
teaches.
Q. When is our faith entire?
A. When we believe all the truths which
the Catholic Church teaches, as contained
in the Holy Scripture or tradition.




76
Q. When is our faith sound?
A. When we avoid not only open heresy,
but also diligently shun, and in our hearts
dissent from, those errors which approach it
more or less closely, and religiously observe
those constitutions and decrees whereby such
evil opinions, either directly or indirectly,
have been proscribed and prohibited by the
Holy See.
LESSON XI.
HOLY SCRIPTURE AND TRADITION.
Q. What do you mean by Holy Scripture?
A. A collection of books which were written
by holy men, inspired by the Holy Ghost, and
acknowledged by the Catholic Church to be
the written Word of God.
Q. How is the Holy Scripture divided?
A. Into the books of the Old and the New
Testament; or, of the Old and the New Law.
Q. What are we told in the books of the Old
Testament?
A. In the books of the Old Testament we
are told those truths which God made known
before the coming of Christ.




I* 7
Q. What are we told in the books of the New
Testament?
A. Some of the truths which  God made
known  through  Jesus  Christ  and  His
Apostles.
Q. Is it easy for every one to understand the
Holy Scripture?
A. There is nothing more difficult than to
understand the true meaning of every passage
of the Scripture.
Q. How do we know this?
A. From Holy Scripture itself, which says
that " there are certain things hard to be understood, which the unlearned and unstable
wrest to their own destruction."  2 Peter iii.
16.
Q. May not every one explain the Bible in his
own private manner?
A. "No prdphecy of the Scripture," says
St. Peter, "is made by private interpretation."
2 Peter i. 20.
Q. To whom belongs the interpretation of the
Holy Scriptures?
A. To the Catholic Church alone.
Q. Why?
A. "Because  the Apostles carefully entrusted the Scriptures to their successors;




and to whom  the Scriptures were entrusted,
to them  also was committed the interpretation of Scripture."  St. Ireneus.
Q. How does the Church make known the meaning of any passage of Scripture?
A. She makes it known either directly by a
solemn definition, or by the universal consent
of the  Church  dispersed  throughout the
world; and. she makes it known indirectly
when she tells us that we are to interpret
Scripture in such a way that our interpretation shall be in harmony with her teaching
upon all other points of Christian doctrine.
Q. Hlave any great evils followed from the unrestricted private interpretation of the Bible?
A. Yes; numberless heresies and impieties.
Q. What have the chief pastors of the Church
done to guard the faithful against corrupted Bibles,
and against erroneous interpretations, sects, and
schisms?
A. They have decreed —1. That, with regard to reading the Bible in the vernacular,
we should have the learning and piety requisite for it. 2. That the translation should be
approved by the Holy See, or accompanied
with explanations by a Bishop.
Q. Why did you say that in the New Testament




79
we are told some of the truths, and not all the
truths which God made known through Jesus
Christ and the Apostles?
A. Because all the truths preached by Jesus
Christ and the Apostles are not recorded in
the Bible.
Q. How do we know this?
A. From  the  Bible  itself, which  says:
"Many other signs also did Jesus in the
sight of His disciples, which are not written
in this book." John xx. 30.
Q. Why did the Apostles not write down all that
Jesus had taught?
A. Because  Jesus Christ had  not commanded them to write, but to preach His doctrine. " Go ye into the whole world and preach
the Gospel to every creature."  Mark xvi. 15.
Q. What is the unwritten doctrine of Jesus Christ
and the Apostles called?
A. Tradition.
Q. How did the unwritten doctrine of Jesus
Christ come down to us?
A. The Apostles took great care to instruct
their disciples thoroughly, and make them
capable of so instructing others. Thus their
pure  doctrine  was delivered  to  the  first
Bishops and priests of the Roman Catholic




80
Church. By these, it was in like manner
handed down to their successors; and so on,
unimpaired, to those who, at the present
time, teach in the Catholic Church.
Q. How do we know this?
A. We know it from  what St. Paul writes
in his Second Epistle to the Bishop Timothy
(chap. ii. 2), and from the early Fathers of
the Church.
Q. What does St. Paul write?
A. " And the things which thou hast heard
of me by many witnesses, the same commend
to faithful men, who shall be fit to teach
others also."
Q. Which of the early Fathers of the Church
writes, when speaking of the ninety-first heresy:'"All things are not found in the Holy Scripture,
for the Apostles have taught us some by tradition,
some by writing "?
A. St. Epiphanius.
Q. Who is it that writes: " Of the many truths
of faith held by the Church, some have been received from the inspired writings, others from tradition; both sources are equally pure and certain "?
A. St. Basil, in his treatise on the Holy
Ghost. Chap. xxvii.
Q. Is that which was taught by Jesus Christ and




81
His Apostles, but which is not written, less true
than that which is written?
A. The one is just as true as the other.
Q. Why?
A. Because the Apostles taught the true
doctrine of Jesus Christ not less by their
preaching, than by their writings, and the
Holy Ghost expressed His will, as well by
their tongues as by their pens.
Q. What follows from this?
A. That we must believe the unwritten
Word of God as firmly as the written.
Q. Who assures us most emphatically of this?
A. St. Paul, in these words: "Therefore,
brethren, stand fast; and hold the traditions
which you have learned, whether by word, or
by our Epistle." 2 Thess. ii. 14.
Q. Was this also the belief of the Fathers of the
Church?
A. It was; for St. John Chrysostom writes,
in his 4th homily on the Second Epistle of St.
Paul to the Thessalonians: "Therefore it is
evident that the Apostles taught many things
without writing, which we must be16eve as
firmly as those which are written."
Q. Name some of those truths of which the Bible
does not speak, but which we believe from tradition?
6




82
A. We know only from tradition-1. That
little children are to be baptized.
2. That we must keep holy the Sunday
instead of the Saturday.
3. We know  only from   tradition  those
books which are divine, and contain  the
written word of God.
Q. But was it not possible that those truths
which were taught by the Apostles, but which
were not written, might easily be corrupted, or
forgotten altogether, because not recorded in Holy
Scripture?
A.' No; because God Himself took care that
what He had taught should not be forgotten,
but be handed down to us uncorrupted.
Q. Was there any written Word of God for two
thousand years, from Adam down to Moses?
A. There was not.
Q. How then did all that God spoke to Adam,
Noah, etc., come down uncorrupted to Moses, who
was the first to write down the Word of God?
A. By tradition; that is, God took care that
the Patriarchs, His faithful servants, should
hand down by word of mouth His doctrine
uncorrupted from generation to generation.
Q. Could not, and did not God do the same from
the times of the Apostles down to us?




83
A. He could, and did, by means of the
faithful pastors of His Church.
Q. How did the pastors of. His Church hand
down to us the unwritten doctrine of the Apostles?
A. Partly by word of mouth and partly by
their writings, in which they explain the
doctrine of the Apostles, written and unwritten.
Q. What do we understand from this?
A. That, for example, the faith of the Catholic Church in the Real Presence of Jesus
Christ in the Blessed Sacrament would have
been at all times precisely what it is, had it
pleased God that the passages in Holy Scripture, relating to it, had never been written;
and so with all the rest of the teachings of
the Catholic Church.
Q. Are the doctrines of the Catholic Church then
entirely independent of Scripture?
A. They are; because she taught her doctrines, and they were believed by the early
Christians before the New Testament was
written —centuries, indeed, before the Bible
was collected into its present form; and she
would have done so, in precisely the same
manner, had they never been written.




84
Q. When was the last part of the New Testament
written?
A. It was written by St. John, sixty-three
years after the Ascension of our Lord.
Q. When were the books of the Old and the New
Testament, which we now call the Bible, or the
Book, by pre-eminence, collected together, and declared to be the written Word of God?
A. They were so declared, for the first time,
in the great Council of Nice, A. D. 325.
Q. If, then, to gain salvation, it were necessary
to read the Bible, to interpret it by private judgment, and to form thereby a rule of faith and
morals, how could all those thousands of Christians,
who lived during those three hundred and twentyfive years, be saved? Or, how could those be
saved who did not understand the true sense of the
Bible, or who could not read the Bible, or get a
Bible?
A. Thank God, it was not necessary to
have a Bible; otherwise all would, inevitably,
lhave been lost.  The Bishops and priests
taught them; they believed, and sealed their
faith with their blood.
Q. What, then, is the principal motive why Catholics believe the truths of their religion: is it because these truths are found in Holy Scripture,
or because the pastors of the Catholic Church
teach them?




85
A. They believe these truths only because
God teaches them through the pastors of the
Church; so much so, that, as St. Augustine
says, we would  not believe even the Bible
if the Catholic Church did not assure us that
it was the written word of God.
Q. What are we to learn from all that has been
said on the Scripture and tradition?
A. That the whole doctrine of Christ and
His Apostles, written and unwritten, is to be
found in the Roman Catholic Church alone.
Q. Why?
A. 1. Because it is she alone who received
the Scripture and tradition from the Apostles, and has always, with the special assistance of the Holy Ghost, preserved them
uncorrupted.
2. Because it is she alone who gives us
undoubted security for their Divine origin.
3. Because in her alone Jesus Christ, in
the person of St. Peter and his successorsthe Popes —has left us an infallible interpreter of the  whole  doctrine of  Christ,
written and unwritten.
Q. What, then, do we mean when we say: " I believe the Holy Catholic Church "?




86
A. We mean that we firmly believe in the
fact 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 Church is no
other than the Roman Catholic Church.
Q. How do people come to lose this faith?
A. 1. By want of instruction.
2. By neglect of prayer and other religious
duties.
3. By worldliness and a wicked life.
4. By reading bad books.
5. By interdourse with scoffers at religion.
6. By mixed marriages.
7. By becoming members of secret societies.
8. By pride and subtle reasoning on the
mysteries of our religion.
9. By want of submission to the Church.
10. By godless education.




87
LESSON XII.
NO SALVATION OUTSIDE OF THE
ROMAN CATHOLIC CHURCH.
Q. Since the Roman Catholic Church alone is the
true Church of Jesus Christ, can any one who dies
outside of the Church be saved?
A. He cannot.
Q. Why not?
A. Because one who does not do the will
of God cannot be saved.
Q. Is it, then, the will of God that all men should
be Catholics?
A. Yes; because it is only in the Roman
Catholic Church that they can learn the will
of God; that is, the full doctrine of Jesus
Christ, which alone call save them.
Q. Did Jesus Christ Himself assure us most
solemnly, and in plain words, that no one can be
saved out of the Roman Catholic Church?
A. He did, when He said to His Apostles:
"Go and teach all nations, and teach them to
observe all things whatsoever I have commanded you. He that believeth not all these
things shall be condemned."




88
Q. Did Jesus Christ assure us in other words of
the damnation of those who die out of His Church?
A. He did in these words: "He who will
not hear the Church, let him  be to thee
as the heathen and publican."  Matt. xviii.
17.
Q. Can you give some further proofs to show
that no one can be saved out of the Roman Catholic
Church?
A. From  these  words of Jesus Christ:
" Other sheep I have who are not of this fold,
them also I must bring, and they shall hear
my voice, and they shall be one fold and one
shepherd."  John x. 16.
Q. How can you show from these words of our
Lord that all who wish to be saved must be Roman
Catholics?
A. Because in this passage He plainly declares that all those of His sheep who are not
of His fold (that is, of His Church) must, as
a necessary condition of their salvation, be
brought to that fold.
Q. What do the Fathers of the Church say about
the salvation of those who die out of the Roman
Catholic Church?
A. They all, without exception, pronounce
them infallibly lost for ever.




89
Q. What did St. Augustine and the other Bishops
of Africa, at the Council of Zirta, A.D. 412, say
about them?
A. "Whosoever," they said, "is separated
from the Catholic Church, however commendable in his own opinion his life may be, he
shall, for the very reason that he is separated
from  the Union of Christ, not see life, but
the wrath of God abideth on him."  John iii.
36.
Q. What does St. Cyprian tell us about the salvation of those who die out of the Roman Catholic
Church?
A. He says that, " He who has not the Church
for his mother cannot have God for his
Father; " and with him the Fathers in general
say, that " as all who were not in the ark of
Noah perished in the waters of the deluge, so
shall all perish who are out of the true
Church."
Q. Who are out of the pale of the Roman Catholic Church?
A. All unbaptized  persons, unbelievers,
apostates, excommunicated persons, and all
heretics.
Q. How do we know that unbaptized persons are
not saved?




90
A. Because Jesus Christ has said: "Unless
a man be born again of water and the Holy
Ghost, he cannot enter into the kingdom of
God."  John iii. 5.
Q. How do we know that unbelievers are not
saved?
A. Because it is said of them that they do
not please God. " Without faith it is impossible to please God."
Q. How do we know that apostates are not
saved?
A. Because to fall away from the faith is a
great sin, which makes one lose the kingdom
of heaven.
Q. How do we know that persons justly excommunicated, who are unwilling to do what is required of them before they are absolved, are not
saved?
A. Because the sil of great scandal, for
which they were as dead members expelled
from the communion of the Church, excludes
them from the kingdom of heaven.
Q. What is the meaning of the word heretic?
A. Heretic is a Greek word, and means
simply a chooser.
Q. Who, then, is a heretic?
A. A baptized person who chooses among




91
the doctrines proposed to him by the Roman
Catholic Church, to accept such doctrines as
please him, and to reject the rest.
Q. How do we know that heretics are not saved?
A. Because St. Paul the Apostle assures us
that such a chooser or heretic is condemned.
"A man that is a heretic, after the first and
second admonition, avoid; knowing that he
who is such an one is subverted, and sinneth,
being condemned by his own judgment."
Tit. iii. 10,11.
Q. Are there any other reasons to show that
heretics, or Protestants who die out of the Roman
Catholic Church, are not saved?
A. There are several.  They cannot be
saved, because
1. They have no divine faith.
2. They make a liar of Jesus Christ, of the
Holy Ghost, and of the Apostles.
3. They have no faith in Christ.
4. They fell away from the true Church
of Christ.
5. They are too proud to submit to the Pope,
the Vicar of Christ.
6. They cannot perform  any good works
whereby they can obtain heaven.




92
7. They do not receive the Body and Blood
of Christ.
8. They die in their sins.
9. They ridicule and blaspheme the Mother
of God and His saints.
10. They slander the spouse of Jesus Christ
-~the Catholic Church.
Q. Why is it that Protestants have no divine
faith?
A. Because they do not believe God in
those whom He has appointed to teach.
Q. Who is the teacher among Protestants?
A. Every one is his own teacher, his own
law-giver and judge in matters of religion.
Q. Was there ever a time when God left men to
themselves, to fashion their own religion, to invent
their own creed, and their own form of worship?
A. No; from  the beginning of the world
God established on earth a visible teaching
authority, to which it was the bounden duty
of every man to submit.
Q. What follows from this?
A. That Protestants, by refusing to submit.to that divine teaching authority, cannot have
divine faith.
Q. What is the act of faith of a Protestant?
A. 0  my God, I believe nothing except




93
what my own private judgment tells me to
believe; therefore I believe that I can interpret Thy written word —the Holy Scriptures
— as I choose.  I believe that the Pope is
anti-Christ; that any man can be saved, provided he is an honest man; I believe that
faith alone is sufficient for salvation; that
good works, and works of penance, and the
confession of sins are not necessary, etc.
Q. Is this an act of divine faith?
A. It is rather a great blasphemy against
God; it is the language of Luther, who, according to his own avowal, learned it from
the devil.
Q. But if a Protestant should say-" I have nothing to do with Luther, or Calvin, or Henry VIII.,
or John Knox; I go by the Bible " what would
you answer him?
A. In that case you adopt and go by the
principles and spirit of these men, and you
change the written Word of God into the
word of man.
Q. How so?
A. Because  every Protestant interprets
Holy Scripture in his own private manner,
giving it that meaning which he chooses to




94
give it, and thus, instead of believing the
Word of God, he believes rather his own
private interpretation of it, which is but the
word of man.
Q. Now, what is man without divine faith?
A. Such a man is profane, and devoid of
all religion; and for refusing all obedience
to his Sovereign Lord, he will never enjoy His
presence, or see clearly what he is not willing
to believe humbly.
Q. How do Protestants make a liar of Jesus
Christ?
A. Jesus Christ says: "Hear the Church."
"No; "  says Luther and  all Protestants,
" do not hear the Church, protest against her
with all your might."
Jesus Christ says: "If any one will not
hear the Church, look upon him as a heathen
and publican." " No," says Protestantism, "if
any one does not hear the Church, look upon
him as an apostle, as an ambassador of God."
Jesus Christ says: "The gates of hell shall
not prevail against my Church."   No," says
Protestantism, "'Tis false; the gates of hell
have prevailed  against the  Church for a
thousand years and more."




95
Jesus Christ has declared St. Peter, and
every successor to St. Peter-the Pope-to be
his Vicar on earth. "No," says Protestantism, "the Pope is anti-Christ."
Jesus Christ says: " My yoke is sweet, and
my burden  light."  Matt. xi. 30.   "No,"
said Luther and Calvin, "it is impossible to
keep the commandments."
Jesus Christ says:' If thou wilt enter into
life, keep the commandments."  Matt. xix.
17. "No," said Luther and Calvin, "faith
alone, without good works, is sufficient to
enter into life everlasting."
Jesus Christ says: "Unless you do penance, you shall all likewise perish." Luke
iii. 3.  "No," said Luther and Calvin, "fasting, and other works of penance, are not
necessary in satisfaction for sin."
Jesus Christ says: "This is My Body."
"No," said Calvin, "this is only the figure
of Christ's Body, it will become His Body as
soon as you receive it."
Jesus Christ says: "I say to you, that whosoever shall put away his wife, and shall
marry another, committeth adultery; and he




96
that shall marry her that is put away, committeth adultery." Matt. xix. 9. "No," says
Luther and all Protestants, to a married man,
"you may put away your wife, get a divorce,
and marry another."
Jesus Christ says to every man: "Thou
shalt not steal."  "No," says Luther to secular
princes, " I give you the right to appropriate
to yourselves the property of the Roman
Catholic Church."
Q. How do Protestants make a liar of the Holy
Ghost?
A. The Holy Ghost says in Holy Scripture: "Man knoweth  not whether he be
worthy of love or hatred" (Eccles. ix. 1);
" Who can say: My heart is clean, I am pure
from sin"? (Prov. xx. 9); and " Work your salvation with fear and trembling" (Philip. ii.
12). "No," said Luther and Calvin, "but
whosoever believes in Jesus Christ, is in the
state of grace."
Q. How  do Protestants make liars of the
Apostles?
A. St. Paul says: "If I should have faith,
so that I could remove mountains, and have
not charity, I am nothing." 1 Cor. xiii. 2.




97
"No," said Luther and Calvin, " faith aiong is
sufficient to save us."
St. Peter says that in the Epistles of St. Paul
there are many things "hard to be understood, which the unlearned  and  unstable
wrest, as also the other Scriptures, to their
own perdition." 2 Eph. iii. 16. "No," said
Luther and Calvin, "the Scriptures are very
plain, and easy to be understood."
St. James says: "Is any 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." Ch. v. 14.
" No," said Luther and Calvin, "that is a vain
and useless ceremony."
Q. Now, do you think God the Father will admit
into Heaven those who thus make liars of His Son
Jesus Christ, of the Holy Ghost, and the Apostles?
A. No; He will let them have their portion
with Lucifer in hell, who first rebelled against
Qhrist, and who is the father of liars.
Q. Have Protestants any faith in Christ?
A. They never had.
Q. Why not?
A. Because there never lived such a Christ
as they imagine and believe in.
7




98
Q. In what kind of a Christ do they believe?
A. In such a one of whom they can make a
liar, with impunity, whose doctrine they can
interpret as they please, and who does not care
about what a man believes, provided he be
an honest man before the public.
Q. Will such a faith in such a Christ save
Protestants?
A. No sensible man will assert such an absurdity.
Q. What will Christ say to them on the day of
judgment?
A. I know  you not, because you never
knew Me.
Q. Can a man be saved who has left the true
Church of Christ-the Holy Catholic Church?
A. No; because the Church of Christ is
the kingdom  of God on earth, and he who
leaves that kingdom  shuts himself out from
the kingdom of Christ in heaven.
Q. Have Protestants left the true Church of
Christ?
A. They have, in their founders, who left
the Catholic Church either through pride or
through the passion of lust and covetousness.
Q. Who were the first Protestants?
A. 1. Martin Luther, a bad German priest,




99
who left his convent, broke the solemn vows
of poverty, chastity, and obedience, which he
had made to God, married a nun, and became
the founder of the Lutherans.
2. Henry VIII., a bad Catholic king of
England, who murdered his wives, and founded the Episcopalian or Anglican Church.
3. John Calvin, a wicked French Catholic,
who was the founder of the Calvinists.
4. John Knox, a bad Scottish priest, who
was the founder of the Presbyterians or
Puritans.
Q. What great crime did these wicked men
commit?
A. They rebelled against the Church of
Jesus Christ, and caused a great number of
their Catholic countrymen to follow their bad
example.
Q. What will be the punishment of those who
wilfully rebel against the Holy Catholic Church?
A. Like Lucifer, and the other rebellious
angels, they will be cast into the everlasting
flames of hell.
Q. Who has assured us of this?
A. Jesus Christ Himself, the Son of God.
Q. What are His words?
A. "He who will not hear the Chlurch, let




100
him be to thee as the heathen and publican."
Matt. xviii. 17.
Q. What does Jesus Christ tell us in these
words?
A. He tells us plainly that he who is out of
His Church, and does not obey her, is before
Him as the heathen and publican.
Q. What follows from this?
A. It follows that, as the  heathen  is
damned, so, also, all those will be damned who
die out of the Church of Jesus Christ.
Q. Can a man be saved who is too proud to submit to the Head of the Church of Christ, and
despises Jesus Christ in His representative-the
Pope?
A. He cannot; because Jesus Christ says:
"He who despiseth you (the Apostles and
their successors) despiseth me."
Q. Do Protestants despise Jesus Christ in the person of St. Peter and his successors?
A. They do; for Luther taught them that
whoever does not oppose the authority of the
Pope cannot be saved.  1 Vol. Germ. Edit.,
f. 353.
Q. Do you think Christ can admit into Heaven
him by whom He is despised?
A. This is impossible, and of such a one




101
is true what St. Paul says: "He that resisteth the power that is from God, resisteth
the ordinance of God. And they that resist
purchase to themselves damnation."  Rom.
xiii. 1, 2.
Q. Can any one enter into the Kingdom of
Heaven without good works?
A. No.
Q. How do we know this?
A. Because on the last day of judgment
Christ will say to  the wicked: "Depart
from me, ye 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."  Matt. xxv. 41, 42.
Q. Do not Protestants perform such good works?
A. Many of them do.
Q. Will they be saved on account of such good
works?
A. By no means; because works, however
good in themselves, performed outside of the
church established by Jesus Christ, are not
accompanied  and vivified by divine faith,
without which it is impossible to please God,
and, therefore, they do not, they cannot merit
the everlasting joys of Heaven. As faith
without works is dead, so also works without




102
faith are dead and cannot save the doer from
damnation.
Q. What does Jesus Christ say of those who do
not receive His Body and Blood?.
A. Except you eat the Flesh of the Son of
man and drink his Blood, you shall not have
life in you. John vi. 54.
Q. Do Protestants receive the Body and Blood
of our Lord?
A. No, because their ministers are not
priests, and consequently have no power from
Jesus Christ to say Mass, in which, by the
words of consecration, bread and wine are
changed into the Body and Blood of Christ.
Q. What follows from this?
A. That they will not enter into life everlasting, and deservedly so, because they abolished the holy sacrifice of the Mass.
Q. What was the consequence of the abolition
of Mass?
A. By abolishing the Mass, they robbed
God the Father of the infinite honor which
Jesus Christ renders. Him  therein, and
themselves of all the blessings which Jesus
Christ bestows upon those who assist at this
holy sacrifice with faith and devotion. " Wherefore the sin of the young men (the sons of




103
Heli) was exceeding great before the Lord,
because they withdrew men from the sacrifice
of the Lord." 1 Kings ii. 17.
Q. Do you believe that God the Father will admit into heaven these robbers of His infinite honor?
A. By no means; because if  those are
damned who steal the temporal goods of their
neighbor, how  much  more will those be
damned who  deprive  God of His infinite
honor and their fellow-men of the infinite
spiritual blessings of the Mass.
Q. Can a man be saved who dies in the state of
mortal sin?
A. He cannot; because God cannot unite
Himself to a soul in heaven who, by mortal
sin, is His enemy.
Q. Do Protestants commit other mortal sins besides those above mentioned?
A. Very many besides.
Q. How do you prove this?
A. If it is a mortal sin for a Roman Catholic wilfully to doubt only one article of his
faith, it is also, most assuredly, a mortal sin
for Protestants wilfully to deny not only one
truth, but almost all the truths revealed by
Jesus Christ.
Q. Do they die in the sins of apostasy, blasphemy,
slander, etc.?




104
A. They do, because all die in mortal sin
who, having grievously offended Almighty
God, are not willing to confess their sins.
Q. How do we know this?
A. Because Jesus Christ assures us that
those sins which are not forgiven by His
apostles and their successors, by means of
confession, will not be forgiven.  "Whose
sins you retain they are retained." John xx.
22, 23.
Q. Are Protestants willing to confess their
sins to a Catholic Bishop or priest, who alone has
power from Christ to forgive sins? " Whose sins
you shall forgive, they are forgiven them."
A. No, for they generally have an utter
aversion to confession, and therefore their
sins will not be forgiven  throughout all
eternity.
Q. What follows from this?
A. That they die in their sins and are
damned.
Q. If any one loves God, will he also love the
Mother of God and all His Saints?
A. He will, undoubtedly.
Q. Do Protestants love the Mother of God and
the Saints?
A. They do not, or they would not ridicule




105
and blaspheme the Mother of God and the
Saints.
Q. What follows from this?
A. That Protestants will never be admitted
into the company of the Saints in heaven,
whom they have ridiculed and blasphemed on
earth.
Q. Would a great king of this world punish most
severely one who slanders the queen?
A. He would.
Q. Is the Catholic Church the Spouse of Jesus
Christ, the King of heaven and earth?
A. She is, and St. Paul assures us that "Jesus Christ loves His church, that He died for
her in order that He might have a glorious
church, having neither spot nor wrinkle, but
holy and without blemish."  Eph. v. 25-27.
Q. Have Protestants ever ceased to slander her?
A. Never.
Q. How do they slander the Spouse of Jesus
Christ?
A. The Protestant Episcopalian book of
homilies, for instance, says: " Laity and clergy,
learned and unlearned, all ages and degrees
of men, women, and children of entire Christendom  had been  drowned in  abominable
idolatry."




106
Q. Is idolatry a grievous sin?
A. It is one of the most grievous sins that
can be committed.
Q. Could Protestants ever prove that the Catholic Church, the Spouse of Christ, became guilty
of this sin?
A. Never; on the contrary, all know that
the Catholic Church has abolished idolatry
and.las always held it in abomination.
Q. What follows from this?
A. That Protestants commit the great sin
of slander against the Spouse of Christ.
Q. Can they commit this great sin without accusing Jesus Christ at the same time of having abandoned that glorious Spouse, whom He loves so
ardently?
A. They cannot.
Q. What follows from this?
A. That the vengeance of Jesus Christ shall
sooner or later overtake Protestants for committing the sins of a horrid blasphemy and
slander.
Q. But is it not a very uncharitable doctrine to
say that none can be saved out of the Church?
A. On the contrary, it is a very great act of
charity to assert this doctrine most emphatically.
Q. Why?




107
A. Because Jesus Christ Himself and. His
apostles have taught it in very plain language.
Q. Is it not great charity to warn one's neighbor
when he is in danger of falling into a deep abyss?
A. It is, indeed.
Q. Are not all those who are out of the Church
in very great danger of falling into the abyss of
hell?
A. They are.
Q. Is it not, then, great charity to warn them of
this danger?
A. It would be as great a cruelty not to
warn them.
Q. Are all those who are out of the Church equally guilty and damnable before God?
A. No; some are more guilty than others.
Q. Who are least guilty and damnable?
A. Those who, without any fault of theirs,
do not know Jesus Christ or His doctrine at all.
Q. Who are most guilty and damnable?
A. Those who know the Catholic Church
to be the only true Church, but do not embrace her faith, as also those who could know
her if they would candidly search, but who,
through  indifference  and  other  culpable
motives, neglect to do so.




108
Q. What are we to think of the salvation of those
who are out of the pale of the Church without any
fault of theirs, and who never had any opportunity
of knowing better?
A. Their inculpable ignorance will not save
them; but if they fear God and live up to
their conscience, God, in His infinite mercy,
will furnish them with the necessary means
of salvation, even so as to send, if needed, an
angel to instruct them  in the Catholic faith,
rather than let them perish through inculpable ignorance.
Q. Is it then right for us to say that one who was
not received into the Church before his death, is
damned?
A. No.
Q. Why not?
A. Because we cannot know  for certain
what takes place between God and the soul at
the awful moment of death.
Q. What do you mean by this?
A. I mean that God, in His infinite mercy,
may enlighten, at the hour of death, one who
is not yet a Catholic, so that he may see the
truth of the Catholic faith, be truly sorry for
his sins, and sincerely desire to die a good
Catholic.




109
Q. What do we say of those who receive such
an extraordinary grace, and die in this manner?
A. We say of them that they die united, at
least, to the soul of the Catholic Church, and
are saved.
Q. What, then, awaits all those who are out of
the Catholic Church, and die without having received such an extraordinary grace at the hour of
death?
A. Eternal damnation, as sure as there is a
God.
Q. But are there not many who would lose the
affections of their friends, their comfortable homes,
their temporal goods, and prospects in business,
were they to become Catholics? Would not Jesus
Christ excuse them under such circumstances from
becoming Catholics?
A. As to the affections of friends, Jesus
Christ has solemnly declared that: " He who
loveth father or mother more than me, is not
worthy of me; and he that loveth son or
daughter more than me, is not worthy of me,"
Matt. x. 37; and as to the loss of temporal
gain He has answered: " What shall it profit
a man if he gain the whole world and suffer
the loss of his soul? "  Mark viii. 36.
Q. But would it not be enough for such a one to




110
be a Catholic in heart only, without professing his
religion publicly?
A. No; for Jesus Christ has solemnly declared that, "He who shall be ashamed of me
and of my words, of him  the Son of Man
shall be ashamed when he shall come in his
majesty, and that of his Father, and of the
holy angels." Luke ix. 26.
Q. But might not such a one safely put off being
received into the Church till the hour of death?
A. This would be to abuse the mercy of
God.
Q. What might be the punishment for this sin?
A. To lose the light and grace of faith, and
die a reprobate.
Q. What else keeps many from becoming Catholics?
A. It is this: they know very well that, if
they become Catholics, they must lead honest
and sober lives, be pure, and check their sinful passions, and this they are unwilling to
do. "Men love darkness rather than light,"
says Jesus Christ, " because their deeds are
evil."  There are none so deaf as those that
will not hear.
Q. What follows from what has been said on salvation in the Roman Catholic Church alone?




ll
A. That it is very impious for one to think
and to say that it matters little what a man
believes provided he be an honest man.
Q. What answer can you give to a man who
speaks thus?
A. I would ask him  whether or not he
believed that his honesty and justice was so
great as that of the Scribes and Pharisees in
the Gospel?
Q. In what did the honesty and justice of the
Scribes and Pharisees consist?
A. They were constant in prayer, they paid
tithes according to the law, gave great alms,
fasted twice a week, and compassed sea and
land to make a convert and bring him to the
knowledge of the true God.
Q. What did Jesus Christ say of this justice of
the Pharisees?
A. He says: " Unless your justice shall exceed that of the Scribes and Pharisees you
shall not enter into the kingdom of heaven."
Matt. v. 20.
Q. Was, then, the righteousness of the Pharisees
very defective in the sight of God?
A. Most undoubtedly.  Their righteousness was all outward show and ostentation.
They did good only to be praised and ad



112
mired by men; but within, their souls were
full of impurity and malice.  They were
lewd hypocrites, who concealed great vices
under the beautiful appearance of love for
God, charity to the poor, and severity to
themselves. Their devotion consisted in exterior acts, and they despised all who did not
live as they did; they were strict in the religious observances of human traditions, but
scrupled not to violate the commandments of
God.
Q. What are you then to think of those men who
say: "It matters little what a man believes, provided he be honest "?
A. That their exterior honesty, like that of
the Pharisees, may be sufficient to keep them
out of prison, but not out of hell.
Q. Should a non-Catholic say: "I would like
very much to believe the doctrine of the Catholic
Church, but I cannot," how would you answer?
A. That, without doubt, it is the will of
God, that "all men be saved, and come to
the knowledge of the truth." 1 Tim. ii. 4;
but it is, at the same time, the will of God
that you should earnestly employ all the
proper means to  acquire  this. necessary




113
knowledge; otherwise, you plainly show that
you do not sincerely desire to believe.
Q. What are the means you speak of?
A. Sincerity of heart which must prove
itself,
1. By a most earnest desire to know the
true religion,
2. By a diligent and' persistent search for
it,
3. By fervent and frequent prayer to God
for the gift of faith,
4. And lastly, by a firm resolution to trample under foot every obstacle that might
hinder or retard one from  embracing the
known truth.
Q. But will one not lose his dear liberty if he
believes and does what the Roman Catholic Church
teaches?
A. No; on the contrary, he will then only
enjoy true liberty, for he only is free whom
the truth makes free.
Q. Cannot God do all things that He pleases?
A. He can.
Q. Why?
A. Because He is supreme Liberty itself.
Q. But can God sin?
A. He cannot.
8




114
Q. Are not the angels and saints in heaven
free?
A. They are perfectly free, because they
partake of the liberty of God.
Q. But can the saints sin?
A. They cannot.
Q. Is it, then, a mark of liberty to be under the
power of sin, in following your passions, and so
going to perdition?
A. Thiisis no power or mark of liberty at all.
Q. What is it, then?
A. It is rather a mark of weakness and
misery.
Q. What does the power of sin imply?
A. The possibility of becoming a slave of
sin and the devil.
Q. Are those then truly free who are greatly
under the power of sin, and thus go to hell?
A. They are rather the miserable slaves of
sin and of their passions.
Q. What must necessarily become of them if
they remain under this power of sin and of their
passions?
A. They will become the slaves of the
devil in hell for all eternity.
Q. Who, then, can call himself truly free?
A. He who wills and does what God wishes
him to do for. his everlasting happiness.




115
Q. If God, then, as we have seen, wishes that
men should be saved only in the holy Roman
Catholic Church, does a man lose, or does he enjoy
liberty, when he believes and does what the
Church teaches?
A. Then, indeed, he enjoys true liberty, and
makes a proper use of it.
Q. What do you say of a man whose power of
will is very great, and who hardly experiences any
difficulty in following the teaching of the Church?
A. Such a man is truly free.
Q. Do Catholics, then, who faithfully live up to
the teaching of the Church, enjoy greater liberty
than Protestants and unbelievers, who believe and
do as they please?
A. They do, indeed, because they are the
children of the light of truth, that leads them
to heaven, whilst those who live out of the
Church are the children of the darkness of
error, that leads them finally into the abyss of
hell.
Q. If no one can be saved except in the Roman
Catholic Church, what are all who are out of it
bound to do?
A. They are obliged to become members of
the Church.
Q. Does not common sense tell this to every
non-Catholic?




116
A. It does.
Q. How so?
A. Because every non-Catholic believes that
every  practical  member of the  Catholic
Church will be saved.
Q. What follows from this?
A. It clearly follows that when there is
question about eternal salvation and eternal
damnation, a  sensible man will take the
surest way to heaven.
Q. Will every one who is a member of the Catholic Church be saved?
A. No, only practical members will be
saved; but  those who are dead members,
that is, bad Catholics, will be cohdemned to
hell.
Q. Who is a practical member of the Catholic
Church?
A. He who firmly believes all the truths
contained in the Apostles' Creed, keeps the
commandments of God and of the Church,
and uses the means of grace, that is, the
sacraments and prayer.
Q. Where do you learn all this?
A. In the Christian doctrine.
Q. Whose duty is it to teach the Christian doctrine?




117
A. This is the duty of the pastors of the
Catholic Church.
Q. Is it very pleasing to God to instruct men in
the Christian doctrine?
A. Yes; it is one of the holiest works, and
most pleasing to God.
Q. Whose duty is it to attend to the explanation
of the Christian doctrine?
A. This is the duty ofall, but especially of
those who are more or less ignorant of the
Christian religion.
Q. Is God much pleased with those who eagerly
listen to the explanation of the Christian doctrine?
A. God is so pleased with them  that He
often showed His pleasure by miracles.
Q. Is God also much displeased with those who
do not care for the Christian doctrine?
A. God is so displeased with them that He
often  showed  His displeasure by frightful
punishments.
Q. What should we do when we hear the Christian doctrine explained?
A. We should listen to it with the intention
of profiting by it.
Q. What do you call the book which briefly contains the Christian doctrine in the form of questions
and answers?




118
A. The Catechism.
Q. Of what, thdn, does the Catechism treat?
A. The Catechism treats of what we must
believe, of what we must do, and of the means
of grace which we must use; that is, of the
sacraments and prayer.




119
FAMILIAR EXPLANATION
OF
OICHRISTIAN DOCTRINE.
PART II.
WHAT WE MUST BELIEVE.
LESSON I.
ON GOD.
Q. What did the Apostles do before they went
into the whole world to instruct all nations?
A. They made the Symbol or Creed.
Q. What is this Symbol or Creed of the Apostles?
A. It is a summary of the whole Christian
Doctrine, in these terms:
1. I believe in God, the Father Almighty,
Creator of heaven and earth;
2. And in Jesus Christ, His only Son, our
Lord;




120
3. Who was conceived by the Holy Ghost,
born of the Virgin Mary;
4. Suffered under Pontius Pilate, was crucified, dead and buried;
5. He descended into hell; the third day
He arose again from the dead;
6. He ascended into heaven, sitteth at the
right hand of God, the Father Almighty;
7. From thence He shall come to judge the
living and the dead.
8. I believe in the Holy Ghost;
9. The Holy Catholic Church; the Communion of Saints;
10. The forgiveness of sins;
11. The resurrection of the body;
12. And life everlasting. Amen.
Q. How is the Apostles' Creed divided?
A. Into twelve parts or articles.
Q. Which is the first article of the Creed?
A. I believe in God the Father Almighty,
Creator of heaven and earth.
Q. What is God?
A. God is the Indepeendet Spirit, Who is
of Himself, and is infinite in all His Perfections.
Q. Why do we call God a Spirit?




121
A. Because God has understanding and free
will, but no body.
Q. Why do we call God the "Independent"
Spirit?
A. Because all things depend on God, but
He depends on no one.
Q. Why is God called Almighty?
A. Because He can do all things whatsoever
by merely willing them to be.
Q. Is God eternal?
A. Yes, because He has no beginning; He
always was and always will be.
Q. Is God immense?
A. Yes, because He is in heaven, on earth,
and in all places.
Q. Does God know and see all things?
A. God knows and sees all things, even
our most secret thoughts and desires.
Q. Does God know how to dispose all things so
as to bring about whatever He wills?
A. He does, because He is infinitely wise.
Q. Does God love and will only what is good,
and hate all that is evil?
A. He does, because He is infinitely holy.
Q. Does God leave a sinful act without due punishment, and a good work without due reward?
A. He does not, because He is infinitely j ust.




122
Q. Is God infinitely good?
A. He is, because He is all love to those
who love Him, and He cannot be more bountiful than He is.
Q. Does God most willingly and readily forgive all
truly sorrowful sinners who are ready to comply
with the condition on which He has promised
pardon?
A. He does, because He is infinitely merciful.
Q. Is God infinitely true?
A. Yes, because He makes known nothing
but truth, and can neither deceive nor be
deceived.
Q. Does God surely keep His promises and carry
out his threats?
A. He does, because He is infinitely faithful.
Q. Are there more gods than one?
A. No, there is but one God.
Q. Can we see God?
A. No; we cannot see God with the eyes of
our body, because He is a Spirit.
Q. Since we cannot see God, how have we come
to know God and His Perfections?
A. Because God has made Himself known
to man in a natural, and especially in a supernatural manner.




123
Q. How has God made Himself known to man
in a natural manner?
A. By the visible world, which He has
created, and continually governs.
Q. How do we see from the creation and government of the world that there is a God?
A. Because  no sensible  man will think
that the world made itself, or that its regular and perfect order came and continues by
itself.
Q. Does God make Himself known to man in any
other natural manner?
A. Yes, by the voice of man's conscience,
which tells him that there is a Supreme Being,
who rewards the good  and  punishes  the
wicked.
Q. What else does the voice of conscience create
in us?
A. It fills us with  remorse  after secret
crimes, and with fears of the judgments of
God, whilst it makes us feel delight after
performing good works.
Q. What follows from this?
A. That conscience comes from  that holy
and just Being, who created us, and formed
our heart.
Q. How has God made Himself known to man
in a supernatural manner?




124
A. By all that He has made known to us by
the Patriarchs, prophets, and at last by His
Son.
LESSON II.
THE THREE DIVINE PERSONS.
Q. Why do we call God Father?
A. Because God is our invisible Father in
heaven, and because in God there are more
persons than one, the first of whom is called
the Father.
Q. How many persons are there in God?
A. There are three persons in God.
Q. How are they named?
A. God the Father, God the Son, and God
the Holy Ghost.
Q. Is each one of the three persons God?
A. Yes; the Father is true God, the Son is
true God, and the Holy Ghost is true God.
Q. Are these three persons, then, three Gods?
A. No; the three persons are but one and
the same God.
Q. Why are the three persons but one God?
A. Because there is but one and the same
divine nature, or essence, in the three persons.




125
Q. Is any of these persons older, or greater than
the others?
A. No, all three persons are from all eternity; and each person is as great as the other,
because all three are but one and the same
God.
Q. What are the three persons in one God called?
A. The Holy Trinity.
Q. What works are chiefly attributed to each of
the Divine Persons?
A. Of God the Father we say that He
created the world; of God the Son, that He
redeemed it; and of God the Holy Ghost, that
He sanctified it, although the works of creation, redemption, and sanctification are common to all three Persons.
LESSON III.
CREATION AND GOVERNMENT OF
THE WORLD.
Q. Why is God called Creator of heaven and
earth?
A. Because He made heaven and earth, and
all things out of nothing, by His mere word.
Q. In how many days did God create the world?




126
A. In six days.
Q. Why did God make the world?
A. For His own glory, and for man's use
and benefit.
Q. What does God still do in order that the world
may not fall back into nothingness?
A. He preserves and governs it.
Q. How does God preserve the world?
A. By the same power of His will with
which He made the world He also causes it
to last in the manner He pleases and as long
as He pleases.
Q. How does God govern the world?
A. He takes care of all things, orders and
directs all things without labor and inconvenience to that end for which He made them.
Q. If God orders and directs all things in the
world, why then is there so much evil done? Does
God will evil?
A. God wills no evil, but He permits it because He created man free, and knows also
how to draw good from evil.
Q. What do we call this care of God in preserving and governing the world?
A. Divine Providence.




LESSON IV.
THE ANGELS.
Q. Did God create anything else besides this
visible world?
A. God has also created countless spirits,
called angels.
Q. In what state were the angels when God
created them?
A. They were all good and happy, and endowed with excellent gifts and graces.
Q. What did God command the angels to do?
A. He commanded them to adore the Son
of God, who was to be made man.
Q. Did all the angels obey this command?
A. No; Lucifer, through pride, refused to
obey, and seduced a very great number of the
angels to join with him in his rebellion against
God.
Q. How did God punish these rebellious angels?
A. They  were at once banished  front
heaven, and condemned forever to hell.
Q. Was there any hell before the angels sinned?
A. No; hell was made only to punish sin.
Q. What are these rebel angels called?
A. They are called demons or devils.
Q. How do they occupy themselves?




128
A. In tempting men to sin.
Q. For what purpose?
A. To make them  partners of their torments and rebellion against God.
Q. How can we overcome the temptations of the
devil?
A. We must instantly turn to God, and ask
His assistance.
Q. What was the reward of the faithful angels?
A. They were immediately confirmed in
the enjoyment of the heavenly glory.
Q. In what are they employed in heaven?
A. In enjoying God as He is, and in loving
Him, and praising Him for ever.
Q. How are they employed on earth?
A. They carry out the orders of God, they
protect us in dangers, pray for us, and help us
to become good.
Q. What are those angels who protect us called?
A. Guardian angels.
Q. What is our duty towards our guardian angel?
A. We should have great reverence for
our guardian angel, have confidence in his
protection, thank him every day, and ask him
always to assist us and never to abandon us.




129
LESSON V.
ADAM AND EVE, OUR FIRST
PARENTS, AND THEIR FALL.
Q. How did God make the first man?
A. He made a body of the slime of the
earth, and breathed into it an immortal soul,
created to His own image and likeness, and
called him Adam.
Q. Of what did God make Eve?
A. He made Eve from a rib of Adam.
Q. Were Adam and Eve holy and happy when
God created them?
A. They were very holy, and very happy,
and were never to die.
Q. Where did our first parents live?
A. God placed them in the garden of Paradise, giving them to understand that thence
they should be taken up to heaven if they
were always obedient to Him.
Q. How did God try their obedience?
A. He forbade them to eat the fruit of only
one tree, which He pointed out to them.
Q. Did Adam and Eve obey God's command?
A. No; they were disobedient, and ate of
the forbidden fruit.
9




130
Q. Who tempted them to eat of it?
A. The devil, in the shape of a serpent,
persuaded Eve to eat of it.
Q. What did Eve then do?
A. She gave to her husband to eat of it.
Q. Did God punish this disobedience?
A. Yes; He punished Adam  and Eve in
body and soul.
Q. What was the punishment of the body?
A. Immediate banishment from Paradise,
all manner of pains, diseases, and death.
Q. What was the punishment of the soul?
A. The loss of God's grace, and of all right to
heaven; darkness in the understanding; weakness in the will; and strong inclination to evil.
Q. Did the sin of our first parents pass to all mankind?
A. Yes; as children of a rebellious father
we were all made partakers of his sin and
punishment.
Q. What is the sin of our first parents called?
A. Original sin.
Q. What is original sin?
A. It is a privation of God's grace, in punishment of the disobedience of Adam, so that
we are all born children of wrath and enemies
of God.




131
Q. Are all men conceived in sin?
A. Yes, except the Blessed Virgin Mary,
who, by a special privilege of God, through
the merits of her Son, was conceived without
the stain of original sin.
Q. What would have become of man had not God
shown him mercy?
A. All men would have been lost for ever.
Q. How did God show mercy to mankind?
A. He promised them a Saviour, who should
take away their sin, and regain for them the
grace and friendship of God and the right to
the kingdom of heaven.
Q. To whom did God first make this promise?
A. To Adam  and Eve immediately after
their fall, and afterwards to the Patriarchs.
Q. Through whom did God, in the course of time,
renew this promise?
A. Through the prophets who foretold the
time of the coming of the Saviour, and the
exceedingly great blessings He would bestow
upon mankind.
Q. When did the Saviour come?
A. About four thousand years after the fall
of our first parents.




132
LESSON  VI.
Q. Which is the second article of the Creed?
A. "And in Jesus Christ His only Son our
Lord."
Q. Who was the Redeemer promised by God?
A. Jesus Christ, our Lord.
Q. Who is Jesus Christ?
A. He is God the Son, made man for us.
Q. Is Jesus Christ truly God?
A. Yes; He is truly God.
Q. Why is Jesus Christ truly God?
A. Because He has one and the same nature
with God the Father.
Q. Was Jesus Christ always God?
A. Yes; He was always God: born of the
Father from all eternity.
Q. Which Person of the Blessed Trinity is Jesus
Christ?
A. He is the Second Person of the Blessed
Trinity.
Q. Is Jesus Christ truly man?
A. Yes; He is truly man.
Q. Why is He truly man?
A. Because He has the nature of man, hav
ing a body and soul like ours.




133
Q. Was the Son of God always man?
A. No; He was man only from  the time
of His Incarnation.
Q. What do you mean by His Incarnation?
A. I mean His taking to Himself our humlan nature.
Q. How many natures, then, are there in Jesus
Christ?
A. There are two; the nature of God, and
the nature of man.
Q. Are there also two persons in Jesus Christ?
A. No; in Jesus Christ there is only one
Person, which is the Person of God the Son.
Q. Did Jesus Christ fast, pray, and suffer for us
as God or as man?
A. He did all this for us as man.
Q. Can we not with strict propriety say, that
it was God who fasted and prayed, suffered and
died?
A. Most certainly we can.
Q. Why so?
A. Because works are always attributed to
the person, and the person of Jesus Christ is
God.
Q. What are we to understand from this?
A. That all the works of Jesus Christ were
of infinite value and infinite merit.




134
Q. Why was God the Son made man?
A. To redeem us from sin and hell.
Q. What means the Holy name Jesus?
A. It means the Saviour, or Redeemer.
Q. What means the name CHRIST?
A. The anointed.
Q. Why Is Jesus Christ called our Lord?
A. Because He is our God and Saviour.
LESSON  VII.
Q. Which is the third article of the Creed?
A. "Who was conceived by the Holy Ghost,
born of the Virgin Mary."
Q. What is the meaning of this article?
A. It means that God the Son had no man
for His father; but took flesh and was made
man by the power of the Holy Ghost, in the
womb of the Blessed Virgin Mary, who is,
therefore, the mother of God.
Q. How was she informed that she should be the
mother of Christ?
A. By the angel Gabriel, whom  God sent
to her on that message.
Q. How did she consent to it?




135
A. After the angel had assured her that
she should remain a virgin.
Q. What happened then to her?
A. The WORD was made flesh.
Q. What is the WORD?
A. The Son of God.
Q. What means " He was made flesh "?
A. It means that He became man like us.
Q. Where was our Saviour born?
A. In a stable at Bethlehem.
Q. Upon what day was He born?
A. Upon Christmas day.
Q. Who came first to adore the Infant Jesus?
A. Pious shepherds from the neighborhood;
then came the Magi, or the three kings from
the East.
Q. How did the Shepherds and the Magi learn
the birth of Christ?
A. The shepherds heard it from an angel,
and the Magi were informed of it through the
agency of a miraculous star.
Q. How did Herod, King of Jerusalem, learn the
news of the birth of Christ?
A. He learned it from the Magi.
Q. What did the Magi tell the king?
A. That they had come to adore the divine
Infant, who was born King of the Jews.




136
Q. How did Herod receive the news of the birth
of Christ?
A. Fearing that the Infant might soon become King of the Jews, he sought to destroy
it by causing all the male ilfants in and
around Bethlehem to be murdered.
Q. How was Jesus saved?
A. St. Joseph, admonished by an angel, retired with Him and His nother into Egypt, and
did not return till after the death of Herod.
Q. Who was St. Joseph?
A. St. Joseph was the foster-father of Jesus,
and the spouse of the Blessed Virgin Mary.
Q. Where did Jesus spend His childhood after
His return from Egypt?
A. At Nazareth.
Q. How did He live there?
A. He lived'obedient to His Virgin Mother
and St. Joseph. St. Luke ii. 51.
Q. What did He do when He was twelve years
old?
A. He went with His parents to Jerusalem
and spent there three days in the Temple.
Q. What did Jesus do when He was thirty years
old?
A. He went to the river Jordan to be baptized by John the Baptist.




137
Q. What did Jesus do after His baptism?
A. He went into the desert.
Q. What did He do there?
A. He fasted and prayed there forty days
and forty nights.
Q. What happened to Him there?
A. He was tempted by the devil.
Q. Why did He permit the devil to tempt Him?
A. To teach us by His example how to overcome the temptations of the devil.
Q. What did He do after He had left the desert?
A. He began to teach in public, and from
those who followed Him He chose twelve men
whom He called His Apostles, or messengers.
Q. What did Jesus Christ teach?
A. He taught all the truths we must believe, the commandments we must keep, and
the means of grace we must make use of in
order to be saved.
Q. What did Jesus say of Himself?
A. He said that He was the Promised Redeemer, the Son of God Himself, and He
proved His assertion from the writings of the
prophets, who had foretold all the circumstances of His life.
Q. Who else bore witness to the fact that Jesus
Christ was the Son of God?




138
A. His heavenly Father Himself.
Q. On what occasion?
A. When He was baptized in the river Jordan, and transfigured on Mount Tabor, a
voice from heaven was heard, saying: "This
is my beloved Son, in whom I am well pleased;
hear ye him." Matt. iii. 17, and xvii. 5.
Q. How did Jesus Christ prove the truth of His
doctrine?
A. He proved it by the sanctity of His life,
by His prophecies and miracles.
Q. Name some of His miracles?
A. He changed water into wine; with five
loaves He fed 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.
Q. Why are such works called miracles?
A. Because they are of such  an extraordinary character that they cannot be done
by material powers, and can be performed
only by the direct power of God.
Q. Mention some of the prophecies of Jesus
Christ?
A. Jesus Christ foretold His betrayal by
Judas; His denial by Peter; the manner of
His death; His resurrection; His ascension




139
into heaven; the destruction of Jerusalem;
the spreading of the Gospel; the persecution
and the duration of His Church.
Q. Did many follow Jesus Christ when preaching
in the towns and villages?
A. The people came from  all parts in
crowds to see and hear Him.
Q. Had he any enemies?
A. Yes; the carnal Jews.
Q. Who were the carnal Jews?
A. Those who served God merely for
interest.
Q. What notion had they of the coming and of the
reign of Christ?
A. They believed that He would come and
reign as a powerful King upon earth, that
He would reduce all other nations under
subjection to the Jews, and that Hie and they
with Him, would live in the enjoyment of
riches, honors, and pleasures.
Q. Why did they hate Jesus Christ?
A. Because He reprimanded them for their
sins and vices, and preached to them humility
and poverty.
Q. Who were the greatest enemies of Christ?
A. The Scribes, or the doctors of the law;
ihe Pharisees, or those who pretended to keep




140
the law better than others, and the Sadducees,
who denied the resurrection of the body and
the existence of spirits.
Q. Did the Pharisees lead a good life?
A. No; they were, for the greatest part,
rank hypocrites.
Q. How far did these enemies go in their hatred
against Jesus?
A. They went so far as to resolve upon
taking away His life.
Q. Who promised to betray Jesus Christ?
A. His Apostle Judas Iscariot.
Q. For what reward?
A. For thirty pieces of silver.
Q. What did Jesus do when He saw that the end
of His life was drawing near?
A. He gave, at the Last Supper, His body
and blood to the Apostles as food and drink
for their souls.
Q. How did He give His body to them?
A. IHe took bread, blessed and gave to
them, saying: THIS IS MY  BODY.
Q. How did He give His blood to them?
A. He took the cup with some wine, blessed
and gave to them, saying: Drink ye all of this,
for this is my blood, the blood of the new
covenant.  Matt. xxvi. 28.




141
LESSON VIII.
Q. Which is the fourth article of the Creed?
A. "Suffered under Pontius Pilate, was
crucified, dead, and buried."
Q. What does the fourth article of the Creed
teach us?
A. It teaches us that Jesus Christ suffered
for us, died on the cross, and was laid in the
grave.
Q. What did Jesus do after the Last Supper?
A. He went into the Garden of Olives to
pray.
Q. What happened to Him while He was praying?
A. Large drops of blood covered His body
like sweat.
Q. What did Judas do in the meanwhile?
A. He brought armed men to take Jesus.
Q. Whither did they lead Him?
A. To Caiphas the Iigh Priest, and from
him to Pilate.
Q. How was He treated by Pilate?
A. Pilate had Him  scourged, and suffered
Him to be crowned with thorns, and, at last,
condemned Him to die upon the Cross.




142
Q. When and where was Jesus crucified?
A. On Good Friday, on Mount Calvary.
Q. What happened at His death?
A. The sun was darkened, the earth shook,
and many of the dead rose to life.
Q. Was Jesus Christ forced to suffer death?
A. No; Christ suffered death of His own
free will.
Q. What are our duties to Jesus Christ?
A. Our duties to Jesus Christ are sovereign
worship, entire confidence, and ardent love.
Q. What kind of worship do we owe to Jesus
Christ?
A. We owe to Him divine worship and supreme adoration.
Q. Why should we have entire confidence in
Jesus Christ?
A. Because He is the only MEDIATOR of
justice, properly speaking, between God and
us.
Q. How do you show that He is our only Mediator?
A. Because He alone, by His life and death,
has atoned for original sin as well as for all
the other sins of mankind, and He alone has
merited for us all the graces of which we
stand in need.




143
Q. Could none of the saints, of themselves alone,
have atoned either for original sin, or for the other
sins of men?
A. No; not all the saints and angels united
could render satisfaction for one single sin.
Q. How so?
A. Because the more dignified the person
offended is, the more grievous is the offence;
and the  less dignified the person'is who
makes the satisfaction, the less the satisfaction is.
Q. What follows from this?
A. That -the satisfaction of all the saints
together could never satisfy for an offence
offered to God.
Q. Was Jesus Christ able to satisfy for all sins?
A. He was; because being a divine Person
He could render to God honor and glory infinitely greater than the offence and insult
offered by the sins of all mankind.
Q. What has Christ gained for us through His
sufferings and death?
A. 1. He has reconciled us with God.
2. Re-opened heaven to us.
3. Merited abundant graces for us, to enable us to lead a holy life and gain eternal
happiness.




144
Q. How do you show that' Jesus Christ has merited for us all these graces?
A. St. Paul tells us that God showers down
upon us His blessings and graces through
Jesus Christ. Ephes. i.
Q. Why do we owe to Jesus Christ an ardent
love?
A. Because he has delivered us from sin,
from  the power of the devil, and from  the
eternal damnation which we had deserved by
sin.
Q. How do Catholics show that they truly honor
and love Jesus Christ?
A. By the honor and love they pay Him in
His person, in His saints, and in His images.
Q. How do we truly honor the Person of Jesus
Christ?
A. By adoring and worshipping Him upon
our altars in the Blessed Sacrament.
Q. How do we honor Jesus Christ in His
saints?
A. By venerating the saints as His friends
and servants.
Q. How do we honor Jesus Christ in His images?
A. By entertaining the greatest respect for
the crucifix, as well as for every other image
of our Divine Saviour.




145
Q. How do we show that we place all our confidence in the merits of Jesus Christ?
A. By the many feasts which we observe in
commemoration of the Passion and sufferings
of our Divine Saviour, as also by the fact that
we assist at the holy Sacrifice of the Mass and
receive the sacraments, whereby the merits of
Jesus Christ are applied to our souls.'
Q. Why do we so often make the sign of the
Cross?
A. To show that we look for grace and assistance only through the merits of the Cross
and the sufferings of Jesus Christ.
Q. Why do we always end our prayers, " Through
Jesus Christ our Lord"?
A. To show that we hope to obtain every
grace only through the merits of our Saviour.
Q. Has Christ merited grace and eternal salvation for those only who are really saved?
A. No; He has merited grace and salvation for all men, without exception, because
He died for all without exception.
Q. If Christ has merited eternal salvation for all
men, why are not all men saved?
A. Because men have their share also in
the work of salvation, and Jesus Christ has
taught them  how to gain it; but all do not
10




146
believe His doctrine, keep His commandments, and make use of the means of grace.
Q. What became of the body of Christ after His
death?
A. It was taken from the Cross and laid in
the grave.
Q. By what sign do we profess our faith in Jesus
crucified?
A. By the sign of the Cross.
Q. What puts us in mind that Christ suffered for
us on the Cross?
A. The very form  of the Cross which we
make on ourselves.
Q. For what other reason do we make the sign
of the Cross?
A. To put us in mind of the Blessed Trinity.
Q. What puts us in mind of the Blessed Trinity
when we make the sign of the Cross?
A. We invoke the Blessed Trinity when we
say: In the name of the Father, and of the
Son, and of the Holy Ghost.
Q. Should we often make the sign of the Cross?
A. It is good and wholesome to make it
often with devotion, especially when going
to and rising  from  bed, before and after
prayer, before every important action, and in
all temptations and dangers.




147
Q. Why is it wholesome often to make the sign
of the Cross?
A. Because by devoutly making the sign
of the Cross we draw  upon ourselves the
blessing of Jesus Christ, and receive strength
to conquer the temptations of the devil.
LESSON  IX.
Q. Which is the fifth article of the Creed?
A. "He descended into hell, the third day
He rose again from the dead."
Q. What means " He descended into hell "?
A. It means that the soul of Jesus Christ,
after His death, went into Limbo.
Q. What do you mean by Limbo?
A. A place of rest.
Q. Who were in Limbo?
A. The souls of the saints who died before
Christ.
Qc Why did Christ go to the saints in Limbo?
A. To convey to them in person the joyful
tidings of their redemption.
Q. Why could not the souls of the saints who
died before Christ go to heaven immediately after
their death?




148
A. Because heaven was shut against them
on account of the sin of our first parents,
and could not ee opened to any one save by
the death of Christ.
Q. When did the souls of the saints who died before Christ go to heaven?
A. When Christ ascended into heaven.
Q. Where was Christ's body while His soul was
in Limbo?
A. In the grave.
Q. When the body and soul of Christ were
separated from each other, were they also separated
from Christ's Divinity?
A. No; the Divine Person always renmained inseparably united with His body and with
His soul.
Q. What means  "The third day He rose from the
dead"?
A. It means that on the third day after His
death, Christ reunited, by His own power,
His soul to His body, and rose again from
the grave.
Q. How did Christ rise again?
A. He came forth glorious and immortal
from the grave.
Q. Did Christ retain in His glorified body the
marks of His sufferings?




149
A. He still retained in His hands, feet, and
side the marks of His wounds.
Q. Why has He retained those marks?
A. 1. In testimony of His victory over hell.
2. As a proof that He rose again in the
very same body in which He had suffered.
3. To show them on the day of judgment,
for the consolation of the just, and for the
confusion of the wicked.
Q. How do we know that Christ rose from the
dead?
A. From  the testimony of the Apostles
and His disciples, who, during forty days,
often saw Him, touched Him, ate, spoke, and
conversed with Him; and St. Paul tells us
that our Saviour " was seen by more than five
hundred at once."  I Cor. xv. 6.
Q. What should we learn from the Resurrection
of Christ?
A. 1. That Christ is true God.,
2. That we, too, shall one day rise from the
dead.
3. That we should rise from the death of
sin to a new: and holy life.




150
LESSON X.
Q. Which is the sixth article of the Creed?
A. "He ascended into heaven, sitteth at
the right hand of God the Father Almighty."
Q. What means " He ascended into heaven "?
A. It means that Christ, by His own
power, with soul and body, went up into
heaven.
Q. On what day did Christ go up to heaven?
A. On Ascension Day, forty days after His
resurrection.
Q. From what place did Christ go up to heaven?
A. From Mount Olivet, in the presence of
His disciples.
Q. Why did Christ ascend into heaven?
A. 1. To take possession of His glory as
conqueror of death and hell.
2. To be our Mediator and Advocate.
3. To send the Holy Ghost to His disciples,
4. To open heaven and to prepare a place
for His followers.
Q. What means "sitteth at the right hand of
God"?
A. It means that Christ, even as man, is




151
exalted above all created things, and shares
in the power and glory of the Divine Majesty.
Q. Is Christ, then, not present in all places?
A. As God He is everywhere, but as GodMan, He is only in Heaven and in the Holy
Eucharist.
LESSON XI.
Q. Which is the seventh article of the Creed?
A. "From  thence He shall come to judge
the living and the dead."
Q. What does this article teach us?
A. That Jesus Christ, at the end of the
world, will come down again from heaven to
judge all men.
Q. What do you call this judgment?
A. The general or last judgment.
Q. When will the day of the last judgment
come?
A. Of that day and hour no one knoweth,
not even the angels of heaven.
Q. What are the things which Christ will
judge i
A. All our thoughts, words, works, and
omissions.




152
Q. What will Christ say to the just?
A. Come, ye blessed of My Father, possess
the kingdom which is preparedfor you.
Q. What will He say to the wicked?
A. Depart from Me, ye cursed, into everlasting fire.
Q. Why will there be a general judgment?
A. 1. That God's wisdom and justice may
be acknowledged by all men.
2. That Jesus Christ may be glorified before the whole world.
3. That the good may be honored worthily,
and the wicked confounded, as they have deserved.
Q. Will not every man be judged at his death as
well as at the last day?
A. Yes: " it is appointed unto men once to
die, and after this is the judgment." Heb. ix. 27.
Q. Whither does the soul go after this particular
judgment?
A. Either to Purgatory, or to Heaven, or to
Hell.
Q. What do you mean by Purgatory?
A. A place where souls suffer for a time on
account of their sins.
Q. Which souls go to Purgatory?
A. Those souls who leave this world with



153
out having fully paid the debt of temporal
punishment due to their sins, the guilt of
which has been forgiven by the sacrament of
penance.
Q. What do you mean by temporal punishment?
A. That which will have an end, either in
this world, or in the world to come.
Q. How do we know that there is a Purgatory?
A. Holy Scripture tells us that "It is a
holy and wholesome thought to pray for the
dead, that they may be loosed from their sins."
2 Machab. ii.
Q. What do we learn from this passage?
A. That besides heaven and hell, there also
is a third place.
Q. Why so?
A. Because the souls in heaven have no
need of our prayers, and those in hell cannot
be benefited by them.  Therefore it is clear
that there is another place where departed
souls can be benefited by prayer.
Q. What other proofs have we that there is a Purgatory?
A. Jesus Christ declares that: "He who
shall speak against the Holy Ghost, it shall
not be forgiven him, neither in this world, nor
in the world to come." Matt. xii. 32.




154
Q. What are we to understand from this passage?
A. That there are some sins which are forgiven in the next world.
Q. Can sin be forgiven in heaven?
A. No; for no sin whatever is allowed to
enter into heaven.
Q. Can sin be forgiven in hell?
A. It cannot; for, out of hell there is no
redemption.
Q. What follows from this?
A. That there is a third place, which we
call Purgatory, where sin is forgiven.
Q. What says St. Paul in his Epistle to the Philippians?
A. That at the name of Jesus every knee
should bend, of those that are in heaven, on
earth, and in hell.
Q. What do we learn from these words of St.
Paul?
A. Those who are in hell do not bend the
knee at the name of Jesus-it is therefore to
be understood of those who are in Purgatory,
and who love and revere that holy name.
Q. What do we read in the twenty-first chapter
of the Apocalypse?
A. " There shall not enter into heaven anything defiled."




155
Q. What do we learn from this passage?
A. That there is a place in which the soul
is cleansed from its stains.
Q. Why so?
A. Because it cannot be supposed that
those who die suddenly have either the time
or the dispositions necessary to atone for all
their faults. Therefore the divine goodness
has made a place in the world to come, in
which the soul is cleansed from  her little
faults and imperfections.
Q. What other proof of Purgatory can you
give?
A. The universal custom  of the Catholic
Church, from  her very beginning, to offer up
prayers, and especially the holy Sacrifice of
the Mass for her deceased members, and the
tradition of the Fathers of the Church.
Q. What does St. Augustine say, in his book on
heresies?
A. Arius was the first who dared teach that
neither prayers nor sacrifices ought to be
offered for the dead-and this, says he, "was
the fifty-third heresy."
Q. What answer, then, can we give those who
pretend that the doctrine of Purgatory was invented
by priests?




156
A. We reply to them  in the words of St.
Augustine, that "the fifty-third heresy consisted in denying the necessity of prayers for
the dead."
Q. Will Purgatory continue to exist after the
general judgment?
A. No. After the general judgment there
will be only Heaven and Hell.
Q. Which souls go to heaven immediately after
death?
A. Those souls who, on departing this life,
are quite pure and undefiled in the sight of
God.
Q. Which souls go to hell immediately after
death?
A. Those souls who depart this life in the
state of mortal sin.
LESSON XII.
Q. Which is the eighth article of the Creed?
A. " I believe in the Holy Ghost."
Q. Who is the Holy Ghost?
A. The Holy Ghost is the third person of
the Blessed Trinity.




157
Q. From whom does the Holy Ghost proceed?
A. The Holy Ghost proceeds from the Father and the Son from all eternity.
Q. Is He equal to them?
A. Yes.  HIe is the same Lord and God as
they a'e.
Q. Which is the chief gift of the Holy Ghost?
A. The love of God, which we receive by
His grace.
Q. What effect does this love produce in us?
A. It makes us take pleasure in doing the
will of God..
Q. Is this pleasure natural to us?
A. No; we naturally take pleasure in doing our own will, and gratifying our senses.
Q. How then can we do good works and lead a
holy life?
A. Only by the grace of God, which is the
gift of the Holy Ghost.
Q. What are the particular gifts of the Holy
Ghost?
A. They are seven. 1. Wisdom. 2. Understanding.  3. Counsel.  4. Fortitude.  5.
Knowledge.  6. Godliness or Piety.  7. The
Fear of the Lord.
Q. On what day and in what manner, did Christ'send down the Holy Ghost upon His Apostles?




158
A. On Whitsunday or Pentecost, the Holy
Ghost descended upon the Apostles in the
form of tongues of fire.
Q. Why did the Holy Ghost come down upon
the Apostles?
A. To enable them to preach the Gospel
and plant the Church of Jesus Christ.
Q. Is the Holy Ghost still sent at the present
time?
A. Yes, whenever He enters with His sanctifying grace into our souls in order to dwell
there.
Q. How long does the Holy Ghost dwell in the
soul?
A. As long as the soul is free from mortal
sin.
Q. Where, then, is the Holy Ghost?
A. The Holy Ghost is everywhere because
He is God; but, as He is the dispenser of
grace, He is especially  with  the  Catholic
Church, and in the souls of the just.
LESSON XIII.
Q. Which is the ninth article of the Creed?
A. "The Holy Catholic Church; the communion of Saints."




159
Q. What does this article teach us?
A. It teaches us that the holy religion of
the Catholic Church was revealed by Jesus
Christ, and entrusted to the chief pastors of
His Church, who are divinely commissioned
to teach all men authoritatively and infallibly,
all its sacred and immutable truths-truths
which we are consequently bound in  conscience to receive without hesitation.
Q. Are only the faithful on earth united together
as one Society or Church?
A. With the faithful on earth are also spiritually united the Saints in heaven and the
souls in Purgatory.
Q. In what does this spiritual union consist?
A. It consists in this, that all are members
of one body, whose Head is Jesus Christ, and
that, therefore, the different members share in
one another's spiritual good.
Q. What is this spiritual union called?
A. The communion of the Saints.
Q. Why are all the members of this communion
styled Saints?
A. Because all are called to be Saints, and
have been sanctified by baptism, and many of
them  have already arrived at perfect sanctity.




160
Q. What benefit do we reap from communion
with the Saints in heaven?
A. We partake of the merits which they
acquired while on earth, and are assisted by
their prayers to God in our behalf.
Q. What benefit do the souls in Purgatory receive from our communion with them?
A. We come to the assistance of these our
suffering brethren, in order that their pains
may be mitigated and shortened.
Q. By what means can we assist the poor souls
in Purgatory?
A. By prayers, alms-deeds, and other good
works, especially by the Holy Sacrifice of the
Mass, and the application of indulgences.
Q. What profit do we draw from the communion
of the faithful on earth?
A. We share in all the Masses, prayers,
and good works of the Catholic Church, and,
in general, in all her spiritual goods.
Q. Do sinners also, as long as they are not cut off
from the Church, share in this communion?
A. 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.




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LESSON XIV.
Q. Which is the tenth article of the Creed?
A. " The forgiveness of sins."
Q. What is meant by this article?
A. That in the Catholic Church there is
forgiveness of sins and of the punishments
due to them.
Q. What sins can be forgiven in the Catholic
Church?
A. All sins, without exception.
Q. To whom has Christ given power to forgive
sins?
A. To the Apostles and their lawful successors-the Bishops and priests of His Church.
Q. By what sacraments are sins forgiven?
A. Principally by baptism and penance.
LESSON XV.
Q. Which is the eleventh article of the Creed?
A. "The resurrection of the body."
Q. What means the resurrection of the body?
A. That we shall rise again with the same
bodies at the day of judgment.




162
Q. Why will our bodies rise again united to our
souls?
A. That they may share in the soul's everlasting reward or punishment.
Q. How are the bodies of the saints to rise?
A. They will be glorious and immortal.
Q. Are  the bodies of the damned also to be
glorious?
A. No; but they will be immortal, to suffer
for ever the torments of hell.
LESSON XVI.
Q. Which is the twelfth article of the Creed?
A. "And life everlasting."
Q. What means this article?
A. That the good shall live for ever happy
in heaven.
Q. What is the happiness of heaven?
A. To see, love, and enjoy God for evermore.
Q. And shall not the wicked also live for ever?
A. They shall live and be punished for ever
in the flames of hell.
Q. What are the pains of the damned?
"A. They suffer, 1. An inward torture and
despair at the thought of all the evil they have




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done, and of the many graces they have
abused. Wisd. v. 1-15; Matt. viii. 12.
2. They suffer sadness and misery, because
they have, by their own fault, forfeited the
eternal enjoyment of God.  Luke xiii. 25-28.
3. They suffer everlasting horror at the
dismal company of the devils, and of all the
damned.  Matt. xxv. 41; and
4. They suffer the most intolerable torments of the senses without any hope of relief
or end; for their fire shall not be extinguished, and their worm  shall not die. Mark ix.
47; Apoc. xx. 9, 10.
Q. How do we know that the pains of the
damned are eternal?
A. From the words of Jesus Christ and the
Apostles.
Q. What are the words of Jesus Christ?
A. "Depart from  me, ye cursed, into everlasting fire —and they shall go into everlasting punishment." Matt. xxv. 41, 46.
Q. What does St. John write on the eternity of
hell?
A. " And the smoke of their torments shall
go up for ever and ever."  Apoc. xiv. 11.
Q. What does the Chuxch teach concerning the
eternity of hell?




164
A. She has solemnly condemned the wilful
errors of those heretics who taught that the
pains of the devils and of the damned would
in time have an end.
Q. Why are the pains of the damned everlasting?
A. 1. Because only the everlasting pains of
hell are a sufficient means to inspire man
with a proper fear, to avoid sin even in secret.
2. Because all who die in sin remain for
ever fixed in sin.
3. Because the offence against the Infinite
Majesty of God demands of His justice a
punishment without end; and
4. Because God hates evil no less than He
loves what is good, and, therefore, punishes
vice eternally, as He eternally rewards virtue.
Q. Will the pains of all the damned be the same?
A. No; each one will suffer in proportion
to his sins, and to the ill use he has made of
the graces bestowed upon him.
Q. Will all those who are damned be damned
through their own fault?
A. Yes; because all men may be happy
for ever if they avail themselves of the abundant graces which God gives them.




165
Q. What means C Amen"?
A. So it is, or, so be it.
Q. What do we mean by the word "CAmen,"
at the end of the Creed?
A. That we firmly believe all that is contained in the Creed, and that we are resolved
to live up to this belief and to die in it.




166
FAMILIAR EXPLANATION
OF
CHRISTIAN DOOTRINE.
PART III.
WHAT WE MUST DO.
LESSON I.
Q. Will faith alone save us?
A. No; we must also keep the commandments of God.
Q. How do we know this?
A. Jesus Christ says: "If thou wilt enter
into life, keep the commandments."  Matt.
xix. 17.
Q. How are we enabled to keep the commandments?
A. By the grace of God, which Hie gives to
all who ask for it.




167
Q. Which is the greatest commandment?
A. To love God with our whole heart above
all things, and our neighbor as ourselves.
Q. What is, to love God above all things?
A. It is to be willing to lose all things, even
life itself, rather than to offend God by sin.
Q. Why are we bound to love God?
A. Because He is our Creator, our Redeemer, and our Supreme Happiness for time
and eternity, and not to love Him  is to be
unhappy for ever.
Q. How many kinds of love of God are there?
A. Two kinds-perfect and imperfect love.
Q. When is our love of God perfect?
A. When we love God chiefly for His own
sake.
Q. When is our love of God imperfect?
A. When we love God chiefly for the sake
of His gifts and blessings.
Q. May we love God and ourselves at the same
time?
A. We may.
Q. In what manner?
A. If we always do the will of God, take
more care of our souls than of our bodies, and do
Aot seek our own good to the prejudice of our
neighbor.




168
Q. What is, to love our neighbor as ourselves?
A. If we do as Jesus Christ has said:   All
things, therefore, whatsoever you would that
men should do to you, do you also to them."
Matt. vii. 12.
Q. Who is our neighbor?
A. All men are our neighbors.
Q. Are we also bound to love our enemies?
A. Yes, we must forgive them, pray for
them, and show charity towards them as well
as we are able.
Q. Is it a sin not to forgive him who has injured
us, or to wish him some harm, or to manifest hatred
or to take revenge?
A. It would be very wrong for us to do anything of the kind.
Q. How should we behave towards such a one?
A. If we were accustomed to speak to him,
we should not pass him  bywithout speaking, or in some way showing him that we forgive him, provided such conduct does not
make matters worse, or is not an occasion of
sin.
Q. Is it a sin for us to feel a dislike for a person?
A. If we try to put away the dislike, and are
kind to him, it is no sin to feel a dislike of
which we cannot rid ourselves.




169
Q. Who has commanded us to love our enemies?
A. Jesus Christ, in these words: " I say to
you, 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 raineth upon the just and the unjust."
Matt. v. 44, 45.
Q. For which class of persons should we always
show a particular love?
A. For the poor, orphans, widows, and in
general, for all those who are in temporal or
spiritual need.
Q. What sin is it, to give nothing to the poor, to
save up all oiies money in order to become rich?
A. It is a mortal sin.
Q. How should we help the needy?
A. By corporal as well as by spiritual works
of mercy.
Q. Which are the corporal works of mercy?
A. 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 sick.
6. To visit the imprisoned. 7. To bury the
dead.
Q. Which are the spiritual works of mercy?




170
A. 1. To convert the sinner.  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.
Q. Who is it that truly loves God and his neighbor?
A. IIe who keeps the commandments of
God and of the Church.
LESSON II.
Q. Say the ten commandments.
A. 1. I am the Lord thy God; thou shalt
have no God but Me.
2. Thou shalt not take the name of the
Lord thy God in vain.
3. Remember that thou keep holy the Sabbath day.
4. Honor thy father and thy mother.
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against
thy neighbor.




171
9. Thou shalt not covet thy neighbor'
wife.
10. Thou shalt not covet thy neighbor's
goods.
Q. Who gave the ten commandments?
A. God gave them  to the Jews, through
Moses, on Mount Sinai.
Q. Are Christians also bound to keep them?
A. They are; for Jesus Christ says: "If
thou wilt enter into life keep the commandments."  Matt. xix. 17.
Q. What do these commandments teach us?
A. They teach us to avoid evil and to do
good.
Q. Which is the first commandment?
A. I am  the Lord thy God; thou shalt
have no God but Me.
Q. What are we commanded by the first commandment?
A. By the first coimmandment we are commanded to know and profess the four great
truths of religion, because no one can go to
heaven without so doing.
Q. What are these four great truths?
A. 1. That there is but one God.
2. That there are three persons in God:
The Father, the Son, and the Holy Ghost.




172
3. That the Second Person, the Son of God,
was made man and died to save us from hell.
4. That God will reward the good and
punish the wicked.
Q. What else should every Christian know?
A. The Apostles' Creed. The commandments of God and of the Church. The seven
sacraments, but especially Baptism, the Holy
Eucharist, Penance, and any other sacrament
which he is about to receive; the prayers
known as the Our Father and Hail Mary, and
the duties of his state.
Q. What are we commanded to do by the first
commandment?
A. By this commandment we are commanded to adore but one true and living God,
and serve Him all our days.
Q. How are we to worship God?
A. By faith, hope, and charity.
Q. How do we worship God by faith?
A. By believing firmly all that He teaches
us through the Catholic Church, and by worshipping and adoring Him as the only true,
eternal Lord, and  Creator of heaven and
earth.
Q. What are the sins against faith?




173
A. Infidelity, heresy, apostasy, indifference
to faith, and wilful doubt of any article of
faith, all of which are mortal sins.
Q. What is infidelity?
A. Infidelity is the want of the true faith
in an unbaptized person.
Q. What is heresy?
A. Heresy is the obstinate clinging to error
of a baptized person, in opposition to a truth
taught by the Catholic Church.
Q. What is apostasy?
A. Apostasy is a formal renunciation of the
Catholic faith.
Q. What is indifference to faith?
A. Indifference to faith is, not to care for
any religion at all, or to consider all equally
good; or to neglect to attend religious instruction when one stands in need of being
instructed.
Q. How may we commit sin against the worship
and adoration of God?
A. By worshipping false gods or idols, or
by giving to any creature whatsoever the
honor which is due to God alone, to do which
is always a mortal sin.
Q. May one commit sin against the adoration of
God in any other way?




174
A. Yes; by attending the false worship of
any non-Catholic religious society, by sacrilege and irreverence, by simony, superstition,
witchcraft, and spiritualism.
Q. What is sacrilege?
A. Sacrilege is the  profanation  of holy
things, holy persons, or holy places; for instance, to receive a sacrament unworthily, to
ill-treat a priest or religious, to desecrate a
church  or sacred  vessel, or to use  sacred
things for the purpose of committing sin.
Q. Are his sins forgiven, who, through fear or
shame, conceals a mortal sin in confession?
A. No; his sins are not forgiven, but he
has added to them the sin of sacrilege, which
he is bound to confess, and make his confession over again.
Q. What is irreverence?
A. By irreverence is understood  ill-behavior in  the church, or towards priests and
religious, or sacred things; for instance, to
crucifixes and religious ceremonies, the Holy
Scripture, the relics of the saints, sacred pictures, beads, etc.
Q. What is simony?
A. Simony is the buying  or  selling of




175
anything sacred, for example, a relic of a
saint, to do which is a mortal sin.
Q. What is superstition?
A. Superstition is to believe that some
things or persons have a certain power which
they cannot have either by nature, or by the
prayers of the Church, or from God.
Q. Can you give some instances of this?
A. When we go to fortune-tellers and ask
them to tell us our fortune by cutting cards, or
by looking at our hands; or when we ask
those who use charms, or signs, or toss cups;
or when we pay attention to dreams, lucky
days, vain and foolish signs and practices, in
order to know hidden things, or to obtain
luck or health. The sin is still greater when,
for such a purpose, we use even holy names
and blessed things.
Q. Is such superstition a grievous sin?
A. It is generally a mortal sin for him who
practises such  things, because he usually
expects the assistance of the evil spirit, if not
openly, at least secretly; at all events, he
places in idle or delusive practices that confidence which he ought to place in God alone.
Q. Is it also a mortal sin to ask fortune-tellers to




176
tell your fortune, or to find out hidden things, or
things to come?
A., For the reason just given, it would be a
mortal sin firmly to believe in such superstitious practices.
Q. How do people become guilty of witchcraft?
A. When they try, with the help of the evil
spirits, to find hidden  treasures, to injure
others, or to work wonderful things..
Q. What should one do if he is in doubt whether
the use of suspicious means for curing diseases, or
discovering certain things, is allowed or not?
A. He should ask the priest or his confessor.
Q. What is spiritualism or spiritism?
A. Spiritism  is to believe that the spirits
or souls of the dead communicate with men
by rapping and moving furniture, or by writing, seeing, and speaking mediums.
Q. Are those spirits thus communicating with
men really the souls of the dead?
A. No; they are all evil spirits.
Q. How do we know this?
A. These spirits often tell palpable lies, and
communicate impious principles, which lead
the devotees of spiritualism and its mediums
to immorality.  When in presence of some
supernatural  power they  cannot manifest




177
themselves through their mediums, and the
manifestations through rapping, tipping, writing, or entranced mediums, have a baneful
influence upon the followers of spiritualism.
Q. What clearly follows from this?
A. That those spirits are no holy spirits or
angels, because holy spirits tell no lies, and do
not communicate impious principles to men,
nor do they cause any harm  to them in body
and mind.
Q. What, then, are we to think of spiritualism?
A. That it is nothing else than satanism or
dealing with the devil; it is real necromancy,
that is, the evocation of the dead.
Q. What, then, are our modern spiritualists?
A. They are real necromancers, real diviners, attempting, by means of evoking the dead,
to divine secrets whether of the past or the
future, unknown to the living.
Q. Is spiritualism or necromancy a great sin?
A. Holy Scripture tells us that necromancy
or spiritualism is an abomination in the sight
of God.
Q. In what words has the Lord pronounced temporal and eternal woe upon this sort of dealing with
the devil?
12




178
A. In these words: " Let there not be found
among  you," says the Lord, "any one that
consulteth soothsayers, or observeth dreams
and omens; neither let there be any wizard,
nor charmer, nor any one  that consulteth
pythonic spirits, or fortune-tellers, or that
seeketh the truth from the dead, for the Lord
abhorreth all these things."  "The soul that
shall do these things, I shall set my face
against that soul, and  destroy it out of the
midst of its people."  "A man or woman that
hath a familiar spirit, or is a wizard, dying,
let him die, they shall stone them, and their
blood shall be upon them." Deut. xviii. 1012; Leviticus xix. 20; and xx. 27.
Q. Is it wrong to be present, through curiosity, at
the circles or meetings of spiritualists?
A. It is; for it is a sin to give countenance
to spiritism even in the most casual manner,
and therefore no one is allowed, through curiosity, ever to be present at its' circles, for they
who enter the house of the devil, have every
reason to fear that they will be deluded by his
devices, and enslaved to his command.




179
LESSON III.
ON HOPE.
Q. What is hope?
A. Hope is a virtue which God infuses into
our souls, and by which we firmly expect, from
God's mercy, everlasting  life through the
merits of Jesus Christ, and the good works
which we perform with God's assistance.
Q. What, then, is the primary object of Christian
hope?
A. Life everlasting, that is, God Himself,
whom we hope to enjoy for ever.
Q. What are the secondary objects of Christian
hope?
A. The secondary objects of Christian hope
are the means to obtain everlasting happiness,
which are the divine grace, and our good
works, performed with  the assistance of
grace.
Q. What are the motives of Christian hope?
A. 1. The Omnipotence of God, by which
He is able to save us. 2. His mercy, by which.
He wishes to save us; and 3. The faithfulness,of God to His promise to bring us to glory,




180
through the merits of Jesus Christ, provided
we pray to Him  for salvation through the
merits of Jesus Christ.
Q. How, then, do we worship God by hope?
A. By expecting with firm and immovable
confidence that God will give us salvation, and
all things necessary to obtain it, if we do what
He requires of us.
Q. When is our hope of salvation firm and immovable?
A. When we have no doubt at all that God,.
on His part, will not fail to fulfil His promise
of saving us through Jesus Christ, our Redeemer, provided we employ the great and
necessary means of salvation.
Q. What is this great and necessary means of salvation?
A. Prayer.
Q. Why is prayer the great and necessary
means of salvation?
A. Prayer is the great means of salvation
because God has promised to grant us all the
graces necessary for salvation if we pray for
them; it is the necessary means because God
has made prayer the ordinary and necessary
means of salvation.
Q. For whom, then, is the infallible promise of




181
God the strongest motive of his hope of salvation?
A.  Only for him who prays sincerely.
Q. What follows from this?
A. That as God has made us the infallible
promise to give us all the graces we need, if
we only pray for them, and as He has given
the grace of prayer to every one, no one can
reasonably fear to be lost, if he really perseveres in prayer.
Q. What are the sins against hope?
A. Despair and presumption.
Q. What is despair?
A. Despair is the loss of all hope in God's
goodness and mercy.
Q. What is presumption?
A. Presumption is a rash and foolish confidence of salvation, without endeavoring to
live up tc the faith and the commandments
of God.
Q. May we confidently hope to obtain from God
life everlasting and yet have some fear of being
lost?
A. We have every reason to hope confidently that God will give us all the graces
necessary for salvation, provided we duly ask
for them; but, at the same time, we may, and




182
ought to have a wholesome fear that, through
our own culpable failure in not faithfully
corresponding to these graces, we may eventually be lost.  St. Paul himself trembled lest
he would become a cast-away.
Q. How do we worship God by charity?
A. By loving God above all things for His
own sake, and our neighbor as ourselves for
the love of God.
Q. What are the sins against charity?
A. All mortal sins in general; but in particular, 1. Indifference and aversion to God
and divine things; and 2. Hatred and repugnance to Him and His paternal dispensations.
LESSON IV.
THE VENERATION AND INVOCATION OF THE SAINTS.
Q. Do Catholics adore the saints?
A. God forbid! They are far from rendering them any such homage.
Q. What kind of worship do they render to the
saints?
A. They merely honor them as the servants
of God.




183
Q. Do not Catholics, however, build and consecrate churches to them?
A. No; they build and consecrate churches
to God alone, although under the invocation
of the saints.
Q. Do they not offer the Sacrifice of the Mass to
the saints?
A. No; the priest offers this sacrifice to
God alone, although he makes a commemoration of the saints.
Q. Do Catholics believe that the saints of themselves can obtain graces for them?
A. No; but they believe that the saints
can obtain graces for them by their prayers —
Jesus having already merited those graces for
them by His passion and death.
Q. Is the honor which Catholics render to the
saints altogether proper?
A. Undoubtedly it is.
Q. But does it not seem that, by invoking the
saints, we abandon God?
A. By praying to the saints we no more
abandon God than when we beg the prayers
of the living.
Q. But at least is it not, in some measure, lessening the merits of Jesus Christ, to beg the intercession of the saints?
A. It is no more lessening the merits of




184
Jesus Christ to beg the prayers of the saints,
than it is to beg the prayers of men.
Q. But when we pray to the saints do we not
place our confidence in creatures?
A. Not more than-we do when we recommend ourselves to the prayers of men.
Q. Is it, then, wrong for any one to say
that Catholics, by praying to the saints, substitute
them for Jesus Christ?
A. The idea that Catholics, by praying to
the saints, put them  in the place of Jesus
Christ is. utterly false, because Catholics do
not ask the saints to grant them  any graces,
but to obtain them from God.
Q. How do you prove this?
A. Because Catholics when praying to God.
never say to Him  as they say to the saints,
" Pray for us," but, "Grant us," "Hear us/
" Have mercy on us."
Q. Is there any saint in heaven, in whose prayers
Catholics have more confidence than in those of all
the other saints?
A. They  have greater confidence in the
prayers of the Blessed Virgin Mary, and love
and honor her more than all the other saints.
Q. Why?
A. Because, as Mother of God, she is placed




185
in dignity above all the saints and angels,
and has greater power with her Son Jesus
Christ, than all the Saints united.
Q. Why do you say that Catholics do not substitute the saints for Jesus Christ?
A. Because they know very well that it is
not the saints, but Jesus (Christ alone, who
has merited the graces for which they ask.
Q. Are, then, the merits of the saints of no avail to
us?
A. They certainly are of great service to us,
for their prayers for us are so much the more
powerful as their merits are more pleasing in
the sight of God.
Q. What place, then, do we wish the saints to
take when we pray to them?
A. Our own place.
Q. How so?
A. By entreating them  to pray for us, in
order that we may the more readily obtain.
what we ask for.
Q. Is there any benefit to be derived from invoking the saints?
A. If the prayers of the living are of benefit
to us, it is evident that the prayers of the
saints must also be extremely beneficial.
Q. How do we know that the prayers of the living are beneficial to us?




186
A. This is clear from what God said to the
friends of Job: "Go to my servant Job-and
he shall pray for you, that folly be not imputed to you." Job xlii. 8. It is also clear
from  what St. Paul writes: "Brethren, pray
for us." 1 Thess. v. 25.  "Pray for me that
speech may be given me, that I may open my
mouth with confidence, to make known the
mystery of the Gospel."  Ephes. vi. 19.
Q. What do we learn from this?
A. That it is pleasing to God to see us have
recourse to the intercession of the saints, and
that He is ever ready to hear their prayers.
Q. From what else do we know that it is pleasing to Gpd to seek His graces through His.saints?
A. From the many wonderful favors spiritnal and corporal, which He has granted, and
still does grant to those who ask them through
the intercession of His saints, and especially
through that of His holy Mother.
Q. Was the invocation of the saints an ancient
practice in the Church?
A. It was, as we know from the writings of
the Fathers of the Church.
Q. What says St. Basil in his sermon on the forty
martyrs.
A. "If any one is afflicted, let him pray to




187
these holy martyrs, in order that he may be
relieved."
Q. What says St. John Chrysostom?
A. "Even he that is clad in purple, comes
to the tombs of the saints to implore their intercession before the Lord."  (Vol. 66, ad.
pop. Ant.)
Q. What says St. Gregory of Nyssa in his panegyric on the Martyr Theodorus?
A. " We stand in need of many graces: be
our intercessor, and pray to the Lord for our
country."
Q. What says St. Augustine?
A. " We do not offer our prayers for the
martyrs, but we recommend ourselves to their
prayers." (Tract 84, in Joan).
Q. What follows from all that has just been said?
A. That the invocation of the saints is a
good and salutary practice, since all who have
been most eminent in learning and in sanctity
have both taught and practised it.
Q. Do the saints know when we pray to them?
A. If the angels are aware of the good
works of men, without doubt the saints enjoy the same knowledge.
Q. How do we know that the good works of men
are known to the angels?




188
A. From  these words of Christ: "There
shall be joy in heaven upon one sinner that
doth penance, more than upon ninety-nine
just."  Luke xv. 7.
Q. In what way may the saints learn when we
are praying to them?
A. Either God Himself or our guardian
angel makes it known to them, or they see it
in God as we see in a mirror what is passing
around us.
Q. Of what use are pictures and images?
A. They serve to decorate the churches, to
instruct the ignorant, and to excite devotion.
Q. Does not the Scripture say: "You shall not
make to yourselves any graven thing "?
A. It does, but immediately adds: "To
adore it."
Q. Do Catholics adore images?
A. No; they are far from doing so.
Q. Do they invoke them?
A. They do not invoke them.
Q. Do they not seek grace and assistance from
them?
A. No; they ask nothing of them, and
they expect nothing from them.
Q. Do Catholics believe that there is any virtue
or power in images?




189
A. They do not.
Q. If images have no virtue in themselves, what
is meant by miraculous images?
A. It is not to be supposed that images,
which are senseless and lifeless things, can
work miracles; but God sometimes grants
special graces to those who pray with fervor
before certain images.
Q. What honor is paid to images?
A. We bow our heads, or kneel before them,
to adore Jesus Christ, and show our reverence
for the saints who are represented by these
images.
Q. Is it improper to have images on the altar?
A. No; for Solomon placed two Cherubim
upon the Ark of the Covenant, by the order
of God Himself.
Q. Is it not improper to kneel before images?
A. Josue knelt down before the Ark of the
Covenant-there is no impropriety in doing
the same before images.
Q. Is there any benefit to be derived from pilgrimages?
A. Yes, when they are made in a spirit of
true devotion.
Q. But what use is there in pilgrimages? Is not
God everywhere?




190
A. God, of course, is everywhere; but we
know  that He has been pleased to bestow
many graces and benefits in certain places,
and therefore we feel ourselves animated to
pray there with greater fervor and confidence.
Q. To perform a pilgrimage is to do something
that God does not command. Now, how can this
give glory to God?
A. God may be more glorified by actions
which he does not command, and which are
performed of our own accord, without any
compulsion.
Q. Give an instance of this?
A. David is related to have thrown away
some cold water when he was burning with
thirst, and this action, though not obligatory,
glorified God.
Q. Can you give another example?
A. The Blessed Virgin took the voir of
chastity-and this act, which was voluntary,
did certainly glorify God.
Q. Is there any instance recorded in Scripture, of
one leaving home to go to some distant place in
order to pray?
A. Yes, Elcana and  Anne went every
year to Silo, there to offer their prayers; and




191
Jesus and Mary went every year to Jerusalem
to pray in the Temple.
Q. What abuses are to be avoided in making pilgrimages?
A. We should not make them  through a
spirit of curiosity; we should not make them
in the company of dangerous or suspicious companions; we should not for their sake neglect
other more important duties, which may require us at home.
Q. In what manner do Catholics honor the relics
of saints?
A. They honor them  as precious remains,
which  recall to their minds  their  great
sanctity; or they honor them  as precious
tokens which  increase the confidence they
have in the intercession of the saints.
Q. Did the first Christians honor relics?
A. They did, and from them we have learned
the practice of venerating the relics of the
saints.
Q. What says St. Augustine, writing to Quin.
tian?
A. " I send you," he says, " the relics of St.
Stephen, martyr, which you will honor as it
is proper."  (Epist. 103.)
Q. Do relics possess any hidden virtue?




192
A. No; but God often grants through them
great favors.
Q. Can you quote an instance of this from Scripture?
A. It is related in the Fourth Book of Kings,
that a dead man being cast into the tomb of
the  prophet Eliseus, was restored  to  life
as soon  as he touched the bones of the
prophet.
Q. Mention another instance taken from the New
Testament?
A. A  woman was cured by touching the
garment of our Saviour.  Matt. ix. 20.
Q. Are there not other instances recorded in the
Acts of the Apostles?
A. Yes, many persons are there recorded to
have been cured by the shadow of St. Peter,
and by touching the handkerchiefs of St.
Paul. Chap. i. xv. and xix. 12.
Q. Is it not superstitious to wear images, medals
of the saints, blessed articles of devotion, or relics?
A. 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 prayers and blessing of the Church.




193
LESSON V.
Q. Which is the second commandment?
A. "Thou shalt not take the name of the
Lord thy God in vain."
Q. What are we commanded by the second
commandment?
A. We are commanded to speak with reverence of God, of His saints and priests, of religion, its practices and ceremonies, and of all
holy things, and to keep our lawful oaths
and vows.
Q. Is it a sin to say: Good God! or, 0 Lord!?
A. To say so habitually and without respect,
is a venial sin.
Q. What is blasphemy?
A. Blasphemy is to speaklill of God or the
saints, or holy things; for example, to say
that God is cruel or injust, or takes no care
of us-to express the wish that there was no
God-to say the sacraments are of no use, the
Holy Scriptures contain lies, or to damn anything sacred.
Q. Is blasphemy a great sin?
A. It is a mortal sin to utter these and like
blasphemies, if one knows the evil of what he.s saying, and that it is an injury to God.
13




194
Q. What is meant by cursing?
A. Cursing means, to wish any evil either
to ourselves, or to our neighbor, or to any of
God's creatures, whereby the name of God is
frequently dishonored.
Q. Is every curse a great sin?
A. Curses —that people may die, never stilr
or about the devil, or hell, or bad luck to you,
if not said from the heart, are venial sins; but
if they are said from the heart, and really
some grievous harm  to a person is meant,
then they are mortal sins.
Q. If one repents of the habit of saying a bad
word, and it slips out of his mouth against his will,
is such a word also a sin?
A. No; but when this happens he must do
his best to correct himself.
Q. What is an oath?
A. An oath is to call God or a sacred thing
to witness that what we say is true, or that
we will do something, or fulfil the promise
which we make; for example, to swear on the
Bible, or-By the name of God, or the Holy
Name-By  Heaven-On  my soul-So help
me God.
Q. Is it wrong for one to say in conversation:
Paith-On my life-On my conscience-True as I




195
stand here-True as Gospel; or to say in talking: I
swear-God's truth-God knows-I declare to God?
A. To say such words is colmmonly a venial
sin, but not an oath, unless God is called to
witness the truth.
Q. Is it a mortal or venial sin to take an oath, not
false or bad, but without any necessity?
A. Such an oath is a venial sin.
Q. Is it a mortal or venial sin to take a false oath,
especially in a Court of Justice?
A. Such an oath is always a mortal sin.
Q. Is it a mortal or venial sin to take an oath to
do something which is a sin, and must such an oath
be kept?
A. Such an oath is also a mortal sin and
must never be kept.
Q. Is it also a great sin not to keep, when you
can, an oath in an important matter?
A. It is.
Q. Is it a sin to take an oath on a proper cccasion; for example, in a Court of Justice?
A. Such anl oath is no sin, but a good and
meritorious act.
Q. Is it a very bad thing to have the custom of
taking oaths in conversation?
A. It is, and a most.decided mark of vulgarity.
Q. What is a vow?




196
A. A vow is a deliberate promise made to
God to do something pleasing to Him, which
one is not obliged to do.
Q. Are we bound to keep our vows?
A. Yes, we are bound to keep them; and it
would be a mortal sin to break a vow in a
grave matter. But it is a venial sin to break
a vow in a small matter; for instance, a vow
to say the Hail Mary; or to break a vow even
in an important matter is but a venial sin, if
we bound ourselves only under pain of a venial sin.
Q. What should one do before making a vow?
A. It would always be well to ask the advice
of one's confessor or some other prudent
priest.
LESSON VI.
Q. Which is the third commandment?
A. "Remember that thou keep holy the
Sabbath day."
Q. What are we commanded by the third commandment?
A. We are commanded to keep the Lord's
day holy.
Q. Which is the Lord's day?




197
A. In the Old Law, it was the seventh day
of the week, or the Sabbath day; but in the
New Law, it is the first day of the week, or
the Sunday.
Q. Who made this change?
A. The Apostles made this change to distinguish the Christians from  the Jews, and
also because Jesus Christ rose from the dead
and sent the Holy Ghost on a Sunday.
Q. How are we to keep the Sunday holy?
A. By resting from servile works and hearing Mass.
Q. Why are we commanded to rest from servile
works?
A. That we may have time and opportunity
for prayer, receiving the sacraments, hearing
instructions, and reading good books.
Q. Which works are servile and forbidden?
A. All bodily works which are commonly
performed by servants, day-laborers, and tradesmen.
Q. Is it servile work to write, or teach, or draw,
or sing, or travel?
A. No; because works by which the mind
is principally  exerted, are not numbered
amongst the servile works.
Q. Is it a sin to be paid for this kind of work?




198
A. If a person does on Sunday what is not
servile work, it is not a sin to be paid for it.
Q. Is it never lawful to do servile work on Sunday?
A. It is lawful-1. When the pastors of the
Church, for weighty reasons, give a dispensation; 2. As often as the honor of God, the
good  of our neighbor, or grave necessity
requires it.
Q. Mention some cases in which there is a necessity to do servile work?
A. 1. In case of certain works which cannot be interrupted without great inconvenience, such as the work of certain manufactories.
2. If a person has not food enough for the
day.
3. In case of a funeral and the like.
4. Poor people who have no other time are
allowed to wash and mend their clothes.
5. Servants may do household work, cooking, etc.
6. If it becomes necessary to avoid a great
loss-for example, if a farmer's hay or corn,
or fruit is in danger of being destroyed or much
injured by the weather.




199
7. In.buying, or selling, if there is any custom permitted by the Bishpp.
8. It is allowed to sell things on Sunday
which are necessary, as medicines, food, etc.
Q. Is it a venial or mortal sin to work on Sunday
without necessity?
A. It is a mortal sin to work without
necessity, for a considerable time, but it is
only a venial sin to work for a short time.
Q. Are those only guilty who themselves do forbidden work?
A. No; those also are guilty, and even more
so, who without necessity make their inferiors,
as servants, day-laborers, or tradesmen, 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." —eut. v. 14.
Q. Who is bound under pain of mortal sin to hear
Mass on Sundays?
A. Every Catholic from the age of seven is
bound to hear Mass on Sundays, unless lawfully excused.
Q. Who are excused from hearing Mass?
A. 1. Those who are sick, or so weak that
it is dangerous for them to go to church.
2. Those who have the care of the sick, if
they cannot conveniently leave them.




200
3. Servants who cannot leave the house
without very great inconvenience.
4. Those who must stay at home in order
to cook, or mind children, take care of cattle,
etc.
5. Children are excused if lindered by their
parents, or wives by their husbands.
6. Soldiers, people:in prison  and workhouses, if they cannot go to Mass.
7. Those who are on a journey, and cannot
interrupt it without great inconvenience.
8. Those who cannot go to Mass without
exposing themselves to the danger of some
great temporal or spiritual evil.
9. Those who live far from a church, especially if they are weak, or the weather is bad.
Q. What should servants and other people do
when engaged in the service of masters who seldom or never let them go to Mass and the Sacraments?
A. They are not bound to leave them immediately if they cannot easily find another situation, but they should try their best to get
another place where they can comply with
their Christian duties.
Q. Is it a sin wilfully to lose any part of a Mass of
obligation?




201
A. If a person through his own fault loses
much of the Mass on Sundays or on days of
obligation, he commits a mortal sin, unless
he knows that he can hear another Mass, and
really hears it.
Q. Is it just as great a sin to lose Mass, or to do
unnecessary servile work on a Holy Day of obligation as on a Sunday?
A. Yes; it is just as great a sin.
Q. Is it also a mortal sin to play or talk during a
great part of a Mass of obligation, so that you cannot attend to it?
A. It is a mortal sin.
Q. Does he who sleeps during the principal parts
of Mass fulfil the precept?
A. He does not; but he who is troubled
with sleepiness hears Mass if he can give some
attention to it.
Q. Is helping at Mass, by serving, singing, playing the organ, a hindrance to hearing Mass?
A. It is not.
Q. Is the Sunday profaned only by servile work
and staying away from Mass?
A. The Sunday is also profaned  by debauchery, intemperance,  and  extravagant
games, sports, and amusements, which make
of the Lord's day a day of revelry and public
scandal.




202
Q. What should make every one afraid of profaning the Sunday?
A. 1. The temporal and eternal punishments with which God threatens those who
break the Sabbath.
2. That it is unpardonable  heedlessness
not to give even so much as one day to the
care of our immortal soul, after the body has
been taken care of for six days.
3. That the observance of the Sunday is a
public profession of Christian faith, and that,
therefore, by profaning the Lord's day we
bring disgrace on our holy religion, and give
great scandal to our fellow-Christians.
LESSON VII.
Q. Which is the fourth commandment?
A. Honor thy father and thy mother.
Q. What are we commanded by the fourth commandment?
A. We are commanded to love, honor, and
obey our parents and superiors in all that is
not sinful.
Q. Why must children love, honor, and obey
their parents?




203
A. Because, next to God, their parents are
their greatest benefactors, and they hold for
them  the place of God, from  whom parents
have power to direct, instruct, and correct
their children.
Q. How should children love their parents?
A. 1. They should be grateful to them, and
wish them well from their heart.
2. They should endeavor to make them
happy by their good conduct.
3. They should help them in their necessities, and take care of them in their old age as
well as they are able.
4. They should bear with their faults and
weaknesses.
Q. How should children honor their parents?
A. They should look upon them  as those
who hold the place of God in their regard,
and  should; therefore, always show  them
respect in word and deed.
Q. How should children obey their parents?
A. 1. They should do what their parents
tell them to do, and not do what they forbid,
provided they order nothing that is bad.
2. They should readily follow their advice
and willingly receive their corrections.




204
Q. What is promised by God to children who
faithfully keep the fourth commandment?
A. God's protection and blessing in this life,
and eternal happiness in the next.
Q. When do children sin against the love they
owe to their parents?
A. 1. When they wish, or do them evil.
2. When, by their bad behavior they give
them trouble, and bring disgrace upon them,
or otherwise give them great sorrow, or put
them into a passion.
3. When they do not help them in their
sickness, or poverty, or old age.
4. When they do not bear with their failings.
5. When they do not pray for their parents,
whether living or dead.
Q. When do children sin against the honor and
respect they owe to their parents?
A. 1. When  in their heart they  despise
them, or disregard them, as they do when
they look sullen and give disrespectful answers, or threaten or scold them, and cast up
their faults to them, or do not speak to them,
through pride.
2. When they.speak ill of them.
3. When they treat them  harshly, as they




205
do when they marry secretly, strike them, or
mock them, or the like, through spite and
contempt, or in their hearing curse them or
call them  very bad names, such  as fools,
beasts, drunkards, to do which is a mortal sin.
Q. When do children sin against the obedience
they owe to their parents?
A. When they obey badly, or not at all, or
do not willingly listen to their admonitions,
and offer resistance to their corrections.
Q. When is it very bad for children to disobey
their parents?
A. When they disobey them in an important matter, such as going out at night, or into
bad company, or to dancing-houses and the
like, or playing about in the streets with any
one they meet, or leaving their parents.
Q. What should a child do if he knows that his
brothers or sisters go into bad company, or do other
bad things?
A. He should tell his parents about it.
Q. What should children do if their parents set
them a bad example?
A. They must not follow their bad example, but pray for their conversion.
Q. What will fall upon those children who do not
fulfil their duties towards their parents?




206
A. In this life, the curse of God, disgrace,
and shame will fall upon them, and'eternal
damnation in the life to come.
Q. What other superiors besides our parents
must we love, honor, and obey?
A. Our guardians, tutors, teachers, employers, masters, and mistresses, and all our
spiritual and temporal superiors.
Q. What are our duties towards these supe.
riors?
A. We should consider them  as the representatives and assistants of our parents, and
therefore our duties towards them  are like
those which children owe to their parents.
Q. What are the duties of servants to their masters and mistresses?
A. They should, for God's sake, show them
love, respect, obedience, and faithfulness.
Q. How do servants sin against their masters and
mistresses?
A. 1. By disobedience.
2. By laziness, by pilfering dainties, and by
wasting and embezzling their goods.
3. By slander, detraction, and tale-bearing,
and most of all, by teaching evil to the children, by seducing them, by assisting them to
do evil, or by conniving at it.




207
Q. What are our duties towards our spiritual superiors?
A. 1. We should love and respect them as
the representatives of God, and as our spiritual fathers.
2. We should submit to their ordinances.
3. We should pray for them, and provide
for their support in the manner established by
law and custom.
Q. When do we sin against our spiritual superiors?
A. 1. When by word or deed we fail in reverence due to them, or when, by speaking ill
of them, we lower their character.
2. When we oppose them, and thereby may
be the cause of schism and scandal.
3. When, contrary to our duty, we refuse to
contribute towards their support, and to provide for the Divine service and the good of
religion.
Q. What are our duties towards our civil magis.
trates?
A; We are bound-1. To show to our civil
magistrates respect, fidelity, and  conscientious obedience.
2. To assist our country in its necessities
and dangers, and even to sacrifice our prop



208
erty and life for its defence against all its
enemies.
Q. How do we sin against our temporal rulers?
A. 1. By hatred and contempt. 2. By reviling and cursing them.  3. By refusing to
pay the taxes justly imposed. 4. By resistance and rebellion, or conspiracy, against our
sovereign and country.
Q. When are parents, superiors, and sovereigns
not to be obeyed?
A. When. they command anything unlawful before God.
Q. How should young people behave towards
the aged?
A. They should treat the aged respectfully,
listen to their good advice, and, as far as possible, lighten the burden of their old age.
DUTIES OF PARENTS, MASTERS, AND SUPERIORS.
Q. Did God give the fourth commandment only
for children and inferiors?
A. No. He gave it also for fathers and
mothers.
Q. What are the duties of fathers and mothers
towards their children?
A. The first and most sacred duty of parents




209
is, to bring up their children for God and for
heaven. Therefore they must not delay having them baptized in the Catholic Church.
They must teach  them  when very little,
and make them  say their prayers. When
their children are seven years old, parents
must make them go to Confession, to Mass,
to Catechism, or Sunday-school. They must
not let their children say bad words or go
into bad company, or keep dangerous company with persons of the other sex, or play
about in the streets. They must correct them
for their faults, and not keep in the house bad
or irreligious books or pamphlets or storypapers and the like.
Q. What other duty have parents towards their
children?
A. They must see to the temporal welfare
of their children.
Q. How do parents sin against the love they owe
their children for their spiritual welfare?
A. 1. By showing hatred and cruelty toward them, beating them too much, or without cause, or in a passioi..
2. By cursing them and setting them a bad
example.
14




210
3. By showing too much love and fondness
for any particular one of them, or by letting
them have their own way.
4. By neglecting to instruct them  or to
have them instructed in their religion.
5. By putting brothers and sisters in the
same bed.
6. By sending them to schools forbidden by
Bishops and parish priests.
7. By hindering their children from following the call which God gives them to become
priests or nuns, or by hindering, without just
reason, their marriage, or forcing them  to
marry, to do which is a mortal sin.
Q. How do parents sin by neglecting the temporal welfare of their children?
A. 1. By not taking proper care of them
before and after their birth.
2. By unjustly depriving a child of his inheritance.
3. By sending them  out to beg instead of
bringing them  up to some trade, or employment.
4. By inconsiderately squandering  their
property and not taking proper care of the
food, clothing, or health of their children.




211
5. By abandoning their children, which is
a great sin for parents.
Q. What are the duties of masters and mistresses towards their servants?
A. They should-1. Not ill-treat them  by
harsh, unkind words, or by overworking them,
or not giving them food enough.
2. They should not keep wicked servants,
to have the care of children, nor should they
allow servants to use bad words, or go into
bad company and stay out at night, nor
should they ask them to do anything forbidden by the law of God.
3. Masters and mistresses must make their
servants attend to their religious duties, and
give them time to do so, and when it is necessary that some one should stay at home, it
would be wrong not to allow each. in turn to
hlave an opportunity of going to Mass.
4. They must not make their servants do
servile work on Sundays without necessity.
Q. What are the obligations of civil magistrates
or temporal rulers?
A. Temporal rulers are ordained by God
for the good of their fellow-citizens, therefore
they should



212
1. Promote the welfare of the people to the
best of their power.
2. They should perform the duties of their
office with wisdom and justice.
3. They should punish evil, and be to all a
pattern of a Christian life.
LESSON VIII.
Q. Which is the fifth commandment?
A. "Thou shalt not kill."
Q. What does the fifth commandment forbid?
A. God forbids us by this commandment
to do any injury to ourselves, or to our neighbor, in body or soul.
Q. How do we injure ourselves in our bodies?
A. 1. By exposing ourselves to danger of
death without necessity.
2. By suicide, or by trying to take away
our life.
3. By wilfully injuring our health and
shortening our lives by intemperance in eating and drinking, debaucheries, etc.
Q. What sin is committed by him who deliberately takes away his own life?
A. He commits three horrible crimes. 1.




213
A  crime against God, who alone has power
over life and death.
2. A  crime against human  society, and
especially against his relations, on whom he
brings inexpressible grief and disgrace.
3. A  crime against his own soul, which
he unmercifully casts into everlasting hellfire.
Q. What is the punishment of the Church for the
suicide or self-murderer?
A. She refuses him Christian burial.
Q. Are we never allowed to expose our life or
health to danger?
A. Never, without some just reason.
Q. May we wish for our death?
A. If such a wish proceeds merely from impatience, or want of resignation to the will of
God, or from despair, it is a sinful wish; but
it is not sinful, if it proceeds from a true desire to go to heaven or be free from the occasion of sin, or from  some temporal evil
which may lead to despair or some other great
sin.
Q. What sin is committed by him who wilfully
gets quite drunk?
A. It is a mortal sin for one wilfully to get
quite drunk so as to lose his senses, and he is




214
answerable for all the sins he could foresee he
was likely to commit while in that state of
drunkenness.
Q. What sin is it to get half drunk?
A. To get half drunk is in itself but a
venial sin; but it may sometimes be a mortal
sin; for instance, for a father of a family who
frequently gets half drunk, and thus injures
his health and shortens his life by slow degrees, or commits other sins, or induces others
to follow his example, or greatly grieves and
scandalizes his family, whose goods he unreasonably squanders.
Q. How do we injure our neighbor in his body?
A. By fighting, unjust shedding of blood,
and wilful murder.
By all that leads to such sins, as quarrelling, hatred, anger, revenge, etc.
Q. What sin is committed by him who unjustly
takes away his neighbor's life?
A. He commits a most heinous sin, that
cries to heaven for vengeance; for, 1. He takes
to himself the right of God; 2. He undermines
the safety of human society; and, 3. He casts
his neighbor into the greatest temporal, and,
possibly, into eternal ruin.




215
Q. Is it ever lawful to take away the life of
another?
A. Yes, it is lawful -1. For the supreme
civil authority to do so in the execution of
criminals. (Rom. xiii. 4.)  2. For others, in a
just war in defence of their country, or when
necessary to  defend a person's own life, or
another's life, chastity, or property of great
value, when unjustly attacked.
Q. Is it also lawful to send a man a challenge, or to accept his, to a duel in defence of our
honor?
A. No; for such a duel is always a great
crime, which is directly opposed to all order
established by God and man.
Q. How does the Church punish those who fight
duels, and those who are accessory to, and volun.
tary witnesses of them?
A. They all incur excommunication.
Q. Is it wrong to desire that some temporal misfortune may befal another?
A. It is not a sin to do so, if he desires'that his neighbor may be converted, or may
cease to give scandal, and to persecute the
good.
Q. When do we injure our neighbor in his soul?
A. When we scandalize him; that is to say,




216
when we cause him in any way to commit
sin.
Q. Who make themselves guilty of the sin of
scandal?
A. 1. Those who use impious or filthy language, or dress very immodestly, or introduce
such a mode of dress.
2. The authors of bad books, songs, pamphlets, novels, story-papers, newspapers, etc.
3. Those who spread abroad, or give such
bad writings to others to read.
4. Those who introduce an unchristian or
godless system of education.
5. Those who approve of, and support by
word and deed, such a system  of education.
6. Those who open their houses to thieves,
drunkards, gamblers, or other wicked men, for
their unlawful meetings.
7. Those superiors who give bad example,
or do not hinder evil, as they are in duty
bound to do.
Q. What should keep every one from giving
scandal?
A. 1. The thought that he who gives scandal is an agent of Satan, who destroys those




217
souls which Jesus Christ has ransomed with
His Blood.
2. The dreadful consequences of scandal,
since those who are led into  sin  generally
lead others into it also, and thus sin is continually spreading.
3. The dreadful words of Jesus  Christ
against those who give scandal: " It were better for them  that a mill-stone  should be
hanged about their neck and that they should
be drowned in the depth of the sea."  Miatt.
xviii. 6.
Q. What must we do when we have injured our
neighbor in his body or in his soul?
A. We must not only be sorry and confess
the sin, but we must also, to the best of our
power, repair the evil we have done.
Q. What is commanded by the fifth commandment?
A. It commands us to live in peace and
union with our neighbor; to promote, according to our ability, his spiritual and temporal
welfare; and also to take reasonable care of
our life and health.




218
LESSON  IX.
Q. Which is the sixth commandment?
A. " Thou shalt not commit adultery."
Q. What is forbidden by the sixth commandment?
A. The sixth commandment forbids-1.
Adultery and  all sins of uncleanness;  as
all wilful, unchaste looks, words, jests, immodest touches and liberties with any person
or thing, or with one's self alone, and whatsoever is against the virtue of chastity. 2.
Everything that leads to impurity.
Q. What is it that generally leads to impurity or
the sin of uncleanness?
A. 1. Not putting away bad thoughts and
desires immediately.
2. Curiosity to know, and see, and hear bad
things.
3. Immodesty of dress, drunkenness and
revelry, idleness and effeminacy.
4. Nightly interviews, and indecent plays.
Q, What else leads to the sin of uncleanness?
-A, Obscene songs, books, pictures, and the
like.
Q. May one keep those things?
A. No, such things must be destroyed.




219
Q. What else leads to the sin of uncleanness?
A. Scandalous things.
Q. Can you name some things that are scandal.
ous?
A. 1. It is a great sin for women or girls to
go wilfully and unnecessarily into company
where they know that liberties will be taken
with them, although these liberties are against
their will.
2. It is a great sin to do anything to raise
bad thoughts in the minds of others.
3. It is a sin for men to make women
think they are going to marry them  when
they have no such intention.
4. Girls should take care when men or boys
come to them when alone, especially if they
say anything which may have a bad meaning,
or ask them  to walk alone with them. So,
let girls when they fear anything evil, try
to escape all danger.
Q. Is there anything else that leads to the sin of
uncleanness?
A. Yes; dangerous places and things, such
as  dancing-houses, bad  wakes, gamblinghouses, theatres,  houses  of  assignation,
grog-shops, public houses, sometimes board



220
ing-houses, and the streets at night, or shows,
if there is anything bad in them.
Q. What else often leads to the sin of impurity?
A. 1. The reading of novels and romances is
often very dangerous.
2. It is better for girls not to go to schools
taught by men unless the priest approves of
these schools.,3. The playing of boys with girls.
4. It is very dangerous for men and women
to keep company, especially if alone.
5. In some cases it is very dangerous for
girls or women to receive presents or letters
from men.
6. On many occasions when women or girls
have to make visits, it is very proper for some
one else to be with them; the same may be
said of many occasions when they have to
receive visits.
7. The time before marriage is very dangerous. Those engaged to be married should
avoid taking improper liberties, and it is advisable that they should not be in company
alone, but with their parents, or some well-behaved persons. They will learn each other's
character much better by inquiring, than by




221
being alone, for, before marriage, people seldomn  show themselves to be what they really
are.
Q. Why must we guard most carefully against
the sin of uncleanness?
A. Because no sin is more shameful; and
because no sin is attended with such dreadful
consequences.
Q. Why is this sin so shameful?
A. Because, by this sil man degrades himself to the level of an unclean animal, cisfiguring his soul, the image of God, in a most
shameful manner.
Q. What are the evil effects of the sin of uncleanness?
A. 1. It robs man of his innocence, and
ruins body and soul.
2. It leads him  to many  other sins, and
often to despair and mu1rder.
3. It casts hiim into all kinds of misery and
shame, and at last into hell.
Q. Is every sin of uncleanness a great sin?
A. Yes, every sin of uncleanness which one
commits knowingly and wilfully, either with
himself, or with others, is a mortal sin.
Q. Are all sins of uncleanness equally grievous?




-222
A. No; some are more grievous than others,
according to the persons with whom the sin is
committed; or, according as the sin is more
heinous and unnatural, and its effects are more
hurtful.
Q. What are we to do when we doubt whether or
not anything is a sin against purity or chastity?
A. We must ask our confessor, and, in the
meanwhile, carefully avoid that of which we
are in doubt.
Q. What are we commanded by the sixth commandment?
A. It commands us to be pure and modest in all our thoughts, desires, looks, words,
and actions, and most carefully to preserve the
innocence of our soul as the greatest treasure
and the most beautiful ornament of man.
Q. What means should we make use of in order to
preserve our innocence?
A. 1. We should shun all bad company
and all occasions of sin.
2. Carefully guard our senses, especially our
eyes.
3. Never be idle, but practise humility and
the mortification of the senses.
4. Receive the sacraments frequently.




223
5. In temptation against purity, call immediately on Jesus and Mary to help us to overcome the temptation.
Q. What means should be adopted by those who
have become addicted to the sin of impurity?
A. They should use the means just mentioned, and moreover return, if possible, to the
same confessor.
LESSON X.
Q. Which is the seventh commandment?
A. "Thou shalt not steal."
Q. What does the seventh commandment forbid?
A. All unjust taking away, or keeping
what belongs to another, as also all manner
of cheating in buying and selling, or any
other way of wronging our neighbor in his
temporal goods.
Q. Who are guilty of stealing?
A. 1. Those who steal much at once.
2. Those who take and keep things by little
and little.
3. Those who help others to steal.
4. Those who let others steal what they
themselves have in charge




224
5. Those who receive stolen goods or things
from servants, or from persons who have no
right to give them away.
6. Those who keep a thing found without
trying to find the owner.
7. Those who destroy orf injure wilfully
what belongs to another.
8. Those who cause a person to lose anything by lies, detraction, or other unjust
means: for example, to cause a servant to
lose her place, or a shop-keeper his customers.
9. Those who steal by force, or from  a
church, or anything sacred, commit a great
sin different in kind.
Q. Who are guilty of cheating their neighbor?
A. 1. Those who are not sufficiently experienced in their employment or profession,
and thus injure others, as an ignorant doctor
or druggist.
2. Those who make a bargain or contract
to do what is sinful, or to do something which
they are unable to do.
3. Those who cheat in fulfilling a contract,
for example, by using unsound materials, or
doing the work ill, or doing only part, and
taking the whole price.




4. Those who break an agreement without
just reason.
5. Those who cheat in buying and selling;
that is, who sell for more, or buy for less
than a reasonable price; who lend or sell
what is hurtful to the buyer, for example, bad
books, medicines, liquors; who sell what is
in itself bad or useless to the buyer; who sell
what is imperfect for the same price as if it
were perfect, except in some cases where there
is a common understanding that a thing is to
be sold for what it will bring.
6. Those who do not pay wages to servants
or others.
7. Those who charge too much interest in
lending money, or sell provisions to the poor
on credit, and overcharge them.
8. Those who imitate any writing for some
bad purpose.
9. Those who knowingly pass false money.
10. Those who beg under the false pretext
of being poor.
11. Those who carry on unjust law-suits.
12. Those who break a promise of marriage.
13. Those who get into debt, not meaning
to pay, or to pay at proper time when they
15




226
are able, or do not lessen their expenses in
order to pay.
Q. What sin is it to steal or cheat?
A. 1. It is a venial sin if the amount stolen
be very small.
2. It is a mortal sin to steal or cheat, when
the matter is grave; for example, to steal from
a workman a day's wages, or to steal less from
a poor man, or more from  a rich man, or
from parents.
3. If any one often steals a little, it is a sin
each time, and when the little sums altogether
make up a large sum, then it becomes a mortal
sin.
4. It is also a mortal sin to steal a little if
at the same time one has the will and intention
to steal much if he could.
5. Those who break a promise of marriage
without just reason, commonly commit a
mortal sin.
6. To break a simple promise to give something to another is commonly not more than
a venial sin, and many promises are no more
than the expressions of one's intention.
7. A promise to give does not bind at all,
if it is about anything hurtful, unlawful, or




227
useless, or when things change so much afterwards, that if we had foreseen the change, we
would not have made the promise.  At the
same time one should be very careful how he
makes such promises.
Q. May servants give alms of what belongs to
their masters?
A. No, unless they know that their masters
would have no reasonable objection to it.
Q. What must we do when we have stolen anything, or are in possession of ill-gotten goods, or
have injured our neighbor?
A. If we have injured any one in his person,
character, honor, or goods, we must make just
amends.
Q. When are we not obliged to restore?
A. We are not obliged to restore if the injury we did was by accident, and we did not
mean to do it.
Q. May restitution sometimes be delayed for
some time?
A. We may delay restitution if we cannot
make it immediately without very great difficulty; for example; if a workman would have
to sell his tools, or if a person would lose his
character thereby; but we must have the will
and intention to do it as soon as possible, at




228
least by little and little, otherwise we could
not be forgiven.
Q. How much must we restore?
A. 1. If we have knowingly and unjustly
taken orl kept back our neighbor's goods, we
must make full amends; that is to say, restitution must be made, not only of the things
stolen, or, if consumed, of their value, but also
of the profits they have in the meantime produced, the expense, however, being deducted,
which was made for the preservation and valuable improvements of the goods.  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.
2. If we did it unknowingly or unwillingly
we must, as soon as we come to know that it
is another man's property, restore all that is
still left, and as much more as'our wealth has
been increased by it, after having, however,
deducted our own expenses for the preservation of such property and its valuable improvements.
Q. To whom must ill-gotten goods be restored?
A. Ill-gotten goods must be restored to the
person injured, or his heirs, or if this cannot




229
be done, they must be spent inworks of
charity.
Q. What should we bear in mind in order not to
become guilty of stealing, or of neglect in making
restitution?
A. 1. That death will wrest all ill-gotten
goods from  us, and perhaps, sooner than we
expect.
2. That goods ill-gotten always bring upon
us misfortune, uneasiness, and troubles of
mind.
3. That there is no greater folly than to
lose heaven for the sake of perishable goods,
and cast ourselves into everlasting hell fire.
Q. What is commanded by the seventh commandment?
A. To pay our lawful debts, and give every
one his due.
LESSON XI.
Q. Which is the eighth commandment?
A. "Thou  shalt not bear false witness
against thy neighbor."
Q. What does the eighth commandment forbid?
A. All false testimony, that is to say, giving




230
evidence in a court of justice that we know
to be untrue.
Q. How are we to give evidence in a court of
justice?
A. We must tell the truth just as we know
it, and neither more nor less.
Q. What else is forbidden by the eighth commandment?
A. Lies and hypocrisy, all calunny and
slander, detraction, tale-bearing, rash judgment, unjust suspicions, and contumely.
Q. What is a lie?
A. A lie is to say knowingly and deliberately
what is not true.
Q. Is it ever lawful to tell a lie?
A. It is never lawful to tell a lie, either for
our own benefit or for that of another, either in
jest or earnest; because every lie is essentially
opposed to God, who is Truth Itself.
Q. When is a lie a mortal sin?
A. A lie is a mortal sin lwhen by it a grievous injury is done to another, and it is of
such  lies that the Holy Scripture  speaks
when it says: " The mouth that lieth killeth
the soul."  Wisd. i. 11.
Q. How do we sin by hypocrisy?
A. By pretending to be better or more pious




231
than we really are, in order thereby to deceive
others.
Q. How do we sin by calumny or slander?
A. By injuring much or taking away any
one's character by a lie, telling faults of our
neighbor, of which he is not guilty, or exaggerating those of which he is guilty.
Q. What sin is it to do this?
A. It is a mortal sin.
Q. How do we sin by detraction?
A. We sin by detraction if we injure much,
or take away any one's character by making
known to others something very bad about
him, which is true, but which was not known
before we made it known.
Q. What sin is such detraction?
A. It is a mortal sin, except in case when
we ask advice, or wish to prevent a great evil,
or tell a superior that he may correct his subject. In all cases such detraction is only lawful when it is binding on our conscience to
disclose our neighbor's grave fault, and when
it is certain that such disclosure is necessary,
or may benefit him; if made only out of a
spirit of malicious or idle gossip, it is a grave
and mischievous sin.




232
Q. Is every calumny or detraction equally sinfiul?
A. No, the sin is greater —. The greater
the fault is, and the higher the person of
whom the fault is told.
2. The greater the loss and injury which
he suffers by it.
3. The more people there are who hear it.
4. The worse our intention is in making it
known.
Q. Is it also a sin, even to listen to detraction or
calumny?
A. Yes, it is a sin-1. To be pleased with
hearing the detraction or calumny through
curiosity, and it is even worse if we are pleased
with the injury done to a person's character.
2. To encourage others who detract; for
example, by asking them questions, or by approving of their detraction.
3. Not to prevent it when it is in our power
to do so.
Q. Who are bound to prevent calumny and detraction?
A. 1. Superiors must not let their inferiors
detract. 2. Parents must hinder their children




233
from  detracting; and, 3. Masters their servants.
Q. What must we do when we have taken away
another's character by slander?
A. We must recall the lie; we might say
we were mistaken, or the like.
Q. What must we do when we have injured
another's character by detraction?
A. We must repair it as well as we can; for
example, by praising the good qualities of
such a person.
Q. When do we sin by tale-bearing?
A. When we relate to a person what another
has said of him, or of somebody else, and
thus do some great harm  by it, such as
changing friends into enemies, to do which is
a very detestable sin. It is often done in jest,
but such jesting is always dangerous.
Q. When do we sin by rash judgment?
A. When, for little or no reason, we firmly
believe something bad about a person.
Q. When do we sin by unjust suspicions?
A. When, without sufficient reason, we
think to ourselves that our neighbor is guilty
of something bad.
Q. Are such unjust suspicions great sins?
A. They are seldom great sins, unless they




234
are quite wilful, and about something very
bad, such as murder; if there is some foundation for a suspicion, it is not a sin.
Q. When do we sin by contumely?
A. When we dishonor or insult any one by
striking him or calling him bad names, or the
like, or if we scoff and laugh at people.
Q. What else is forbidden by the eighth commandment?
A. Telling a secret and reading the letters
or private papers of others.
Q. Is it a sin to do this?
A. Yes; and it is a great sin to tell a great
secret, and its telling does great harm or gives
great sorrow.  To read the letters or private
papers of others is also a sin, and it is a great
sin if we know that these letters or papers are
of importance, and that their owners would
feel exceedingly displeased at our knowing
their contents.
Q. Is it never lawful to tell a secret?
A. It is not wrong to tell a secret to some one
for a good reason, such as to ask necessary
advice.
Q. What is commanded by the eighth commandment?
A. It commands us to speak the truth in all




235
things, to be deeply interested in the good
character of our neighbor, and to bridle our
tongue.
Q. How should we be interested in our good
character?
A. As far as the honor of God, the good of
our neighbor, and the duties of our state of life
demand.
Q. In what manner should we take care of our
reputation?
A. We should take care of it only by making use of the lawful means to preserve it,
especially by leading a virtuous life, and by
avoiding, to the best of our ability, even the
very appearance of evil.
Q. In what manner may we best avoid the sins
of the tongue?
A. 1. By never talking thoughtlessly, bearing in mind that we have to give an account
of every idle word; and, 2. By keeping our
heart free from ambition, envy, hatred, vengeance, and all inordinate affections.




236
LESSON XII.
Q. Which is the ninth commandment?
A. "Thou shalt not covet thy neighbor's
wife."
Q. What does the ninth commandment forbid?
A. The ninth  commandment forbids all
lustful thoughts and desires, and all wilful
pleasure in the irregular motions of the flesh.
Q. Is every bad thought a sin?
A. A bad thought, which is not wilful, is
no sin at all, and a bad or impure thought in
the mind, for some moments before we can be
sufficiently on our guard against it, is not a
mortal sin; but not to try to put away the
bad thought when we think of our duty of
doing so, and to take pleasure in it and consent to it, is a sin.
Q. When do we sin by lustful desires?
A. We sil by lustful desires when we voluntarily wish to see, hear, or do, something
that is contrary to chastity.
Q. What should we do when we are tempted by
lustful thoughts and desires?
A. We should immediately pray to Jesus
and 5Mary to obtain grace to banish them, and,




237
if we cannot get rid of them, we must not
feel discouraged, but pay attention to our
will, that it may not take any delight in
them.
Q. Next to invoking Jesus and Mary, what is the
best cure for thoughts and desires of this nature?
A. Healthy and active occupation of body
and mind.
Q. What is commanded by the ninth commandment?
A. It commands us to think of such things
only as are modest and holy.
LESSON  XIII.
Q. Which is the tenth commandment i
A. "Thou shalt not covet thy neighbor's
goods."
Q. What does the tenth commandment forbid?
A. All covetous thoughts and unjust desires of our neighbor's goods-and profits.
Q. What is commanded by the tenth commandment?
A. It commands us to be contented with
what is our own, and not to envy others what
belongs to them.




238
Q. How can the poor easily content themselves
with what is their own?
A. By remembering-1. That a pure conscience is the greatest treasure in this world.
2. That our true home is in the other world.
3. That if they were well off they might incur
the curse of the Gospel:  "W oe to the rich."
4. That Christ has become poor for our sake,
and that one day He will not fail to bestow
the richest reward in heaven upon all those
who patiently suffer poverty for His sake.
Q. Why does God forbid, not only all evil actions,
but also all evil thoughts and desires?
A. Because evil thoughts and desires defile
the soul and lead but too often to bad actions.
LESSON XIV.
THE SIX COMMANDMENTS OF THE
CHURCH?
Q. Who is bound to obey the Church?
A. All baptized persons, for we are commanded by Jesus Christ Himself to obey His
Church.




239
Q. What are His words?
A. " He who will not hear the Church, let
him  be to thee as the heathen and the publican."  Matt. xviii. 17. And addressing the
pastors of His Church, He says:   He that
heareth you, heareth me, and he that despiseth you, despiseth me." Luke x. 16.
Q. What says St. Paul in his Epistle to the Hebrews?
A. "Obey your prelates. For they watch
as being to render an account of your souls."
Chap. xiii. 17.
Q. What do we understand from these passages?
A. That we are bound in conscience to keep
the commandments of the Church.
Q. But are not the commandments of the Church,
merely the commandments of men?
A. We are also bound to keep the commandments of men when God orders it.
Q. Show this by a comparison.
A. The command of a father or of a civil
magistrate is but the command of a man, yet
God requires us to obey it.
Q. Does not our Saviour say: "In vain do they
worship me, teaching doctrines and commandments
of men? " Matt. xv. 9.
A. Our Saviour speaks here only of such




240
commands as are either contrary to the law of
God, or else vain and useless.
Q. Has the Church also the power to punish
those who break her commandments?
A. The Church has a right to punish them.
She can refuse them  the sacraments, expel
them from her society, deprive them of Christian burial, etc.
Q. Which are the chief commandments of the
Church?
A. 1. To hear Mass, and to rest from  servile works on Sundays and holy days of obligation.
2. To keep the fast in Lent, on the Ember
days, the Fridays in Advent in most of our
dioceses, and eves of certain festivals, and to
abstain from flesh meat on Fridays, and other
appointed days of abstinence.
3. To go to confession at least once a year.
4. To receive the Blessed Sacrament during
the Easter time.
5. To support our pastors.
6. Not to marry within certain degrees of
kindred, nor privately, without witnesses; nor
to solemnize marriage at the forbidden times.
Q. Why did the Church give these commandments?




241
A. They are intended to make us keep the
commandments of God; for whilst God requires us to fast, to confess our sins, to receive holy communion, etc., the Church points
out to us the time and manner of complying
with these sacred duties.
Q. Has the Church the power of instituting festivals?
A. She certainly has as much right as the
Jewish Church had; and that the Jewish
Church exercised such power, may be seen
from the 9th Chapter of the Book of Esther,
and from  the last chapter of the Book of
Judith.
Q. Is there anything else to say in favor of this
power of the Church?
A. If the Church did not possess such
power by what authority did she command
that Sunday should be kept holy instead of
Saturday?




LESSON XV.
THE FIRST COMMtAANDMENT OF
THE CHURCH.
Q. How are we to keep the holy days of obligation which the Church has instituted in honor of
our Lord and of His saints?
A. In the same manner as the Sundays.
Q. Why did the Church institute the feasts of our
Lord?
A. To bring before our mind the mysteries
of the life of our Lord, to thank Him for His
graces, and make us renew our zeal in serving Him, and thus render ourselves more
worthy of the fruits of His life and death.
Q. Why did the Church institute the feasts of the
saints?
A. That we may-1. Praise the Lord for the
graces He has bestowed upon the saints, and
through themn also upon us: 2. Represent to
our mind their virtuous life on earth and their
happiness in heaven, and resolve to follow
their example; and, 3. To ask their prayers
with God.
Q. Can the Church also abolish holy days?




243
A. As she has full power to institute holy
days, so she has also the power to abolish
them, to transfer them, or to limit theni to
certain places, as time and circumstances may
require.
LESSON XVI.
THE SECOND COMMANDMENT OF
THE CHURCH.
Q. Has the Church also the power of instituting
fasting days?
A. She has: and St. Augustine charges
Arius with heresy for calling in question this
right of the Church.
Q. Has the Church the power of forbidding certain kinds of food?
A. She has: and she exercised it even in
the time of the Apostles, as we read in Acts
xxv., where the use of "blood and things
strangled" is forbidden.
Q. Would Christians have sinned in eating such
food?
A. They would, without doubt, since they
would have broken the commandment of the
Church.




244:
Q. Might they not have said, " that which goeth
into the mouth defileth not a man"?
A. It is not the food, but the disobedience,
that defiles a man.
Q. What should Catholics answer to Protestants
and infidels when they make the same reproach to
them?
A. That it is not the food, but the disobedience, that defileth a man.
Q. Of what food does our Saviour speak when He
says: "Not that which goeth into the mouth defileth a man "? Matt. xv. 11.
A. He speaks of food that, is taken with unwashed hands, and not at all of that which is
taken contrary to the precepts of the Church.
Q. Why does the Church forbid the use of fleshmeat on certain days?
A. In order that we may mortify our bodies.
Q. Is flesh-meat an unclean food?
A. No, it is the flesh of God's creatures,
which is to'be used with thanksgiving.
Q. Who were they that-believed it to be unclean,
and a creature of the devil?
A. The Marcionites and Manicheans.
Q. What does the Apostle call this doctrine?
A. He calls it a diabolical doctrine.
Q. How long is it since Catholics began to abstain from flesh?




245
A. This practice began with Christianity
itself, as we learn from  St. Epiphanius, who
says: "It is ordained, by the law of the Apostles, to fast two days of the week."
Q. Has abstinence always been kept by the
whole church on Fridays and Saturdays?
A. No; in some places it was observed on
Wednesdays and Fridays.
Q. What says St. Jerome?
A. That we are to follow, in this particular,
the usage of the country in which we live.
Q. Why do we practise abstinence on Fridays?
A. To honor the death and burial of our
Lord Jesus Christ.
Q. Did not St. Paul reprove the Colossians for
saying-" Touch not, taste not"? Chap. ii. 21.
A. IHe reproved them  only for making use
of these words in the sense of the Old Law.
Q. Does not the same Apostle say, in the same
chapter-" Let no man judge you in meat, or in
drink, or in regard of a festival day"?
A. He speaks here only of the Jewish law,
which was no longer binding upon Christians.
Q. Again the same Apostle says-" Where the
spirit of the Lord is, there is liberty." Why, then,
are we subjected to the laws of the Church?
A. "Be ye free," says St. Peter, "and not




246
as making liberty a cloak of malice, but as the
servants of God."  1 Eph. ii. 16.
Q. By whom was Lent established?
A. By the Apostles, as may be shown from
the rule of St. Augustine, and from the testimony of the Fathers of the Church.
Q. What rule has St. Augustine left us?
A. Every usage, says he, that is received by
the whole Church, and the introduction of
which cannot be traced to any Bishop, or
Pope, or Council, must be considered as coming from the Apostles.
Q. What do you prove from this rule?
A. That Lent, which is received by the
whole Church, and the introduction of which
cannot be traced to any Bishop, or Pope, or
Council, is an apostolical institution.
Q. What would you say to those who pretend
that the Council of Nice introduced Lent?
A. I would answer, that such could not be
the case, since Tertullian and Origen, who
lived long before this Council, make mention
of Lent.
Q. Do you know of any Fathers of the Church,
who expressly declare that Lent was instituted by
the Apostles.
A. Yes; St. Jerome and St. Leo expressly




247
declare it: "We keep," says St. Jerome, "a
fast of forty days, according to the apostolical
institution."  And St. Leo says:"It was the
Apostles, who, by the inspiration of the Holy
Ghost, established Lent."
Q. Was fasting binding even then?
A. Yes; it was binding in conscience.
Q. What are the words of St. Jerome?
A. "The  Montanists keep three  Lents,
whilst we keep but one.  Not that it is unlawful for one to fast the whole year if he
likes; but it is one thing to fast of one's own
free choice, and another, to fast because one
is obliged to it."
Q. What says St. Augustine'?
A. We are at other times free to fast, or
not to fast, but it is sinful not to fast in Lent.
Q. Why was Lent instituted?
A. 1. To honor the fast of our Saviour. 2.
To honor his Passion.  3. To prepare us for
the celebration of the feast of Easter.
Q. Why are we bound to fast on Ember days?
A. Because on those days the Church administers Holy Orders, and therefore has dedicated those days to public prayers and fasting.
Q. Why are we to fast on certain vigils, or the
eves of great festivals?




248
A. To prepare ourselves for the  devout
keeping of the feast following.
Q. In what manner must we fast?
A. 1. We must abstain from flesh meat. 2.
We must take but one meal, and that meal is
to be taken about noon.
Q. How much are we allowed to eat at supper?
A. We can take only a small collation,
generally not exceeding eight ounces.
Q. What kind of food may be taken at this collation?
A. In general, only light food, such as is
permitted by the Bishop  of the Diocese in
which we live.
Q. Are we permitted to take breakfast, or luncheon, on fasting days?
A. No; we are forbidden to do so.
Q. Is it allowed to take a warm drink, for instance,
some hot coffee, or thin chocolate, with a little food
not exceeding two ounces?
A. Yes; if such is the custom of the country, or if without it we could not easily keep
the fast.
Q. Who is obliged to fast?
A. Every Christian from the age of twentyone to the age of sixty, except those who are
sick, convalescent, or have hard labor, or can



249
not get a full meal in the day, or would, by
fasting, not be able to discharge the duties of
their calling.
Q. Who are bound to abstain from flesh meat on
Fridays and on all fasting days?
A. All Christians fiom  the age of seven,
unless they are ill, or can get nothing else.
Q. What sin is it to break fast or abstinence?
A. It is a mortal sin, unless one does it by
mistake or forgetfulness, or for some lawful
reason.
Q. What ought they to do who cannot fast or
abstain from flesh meat?
A. They should apply for a dispensation,
and perform some other good work instead.
Q. Why does the Church command us to fast?
A. Because fasting is pleasing to God and
very wholesome to us.
Q. How do we know that fasting is pleasing to
God?
A. 1. Because God has often recommended
fasting, and has shown His favor and mercy
to those who practised it.
2. Because Jesus Christ, the Apostles, and
the saints of all times, have fasted.
Q. How is fasting wholesome to us?
A. Because, 1. By fasting we satisfy the




250
justice of God for our sins, and thus avert
the punishment due to the same. 2. Because
fasting humbles our pride and weakens our
sensual desires and passions; and, 3. Because,
by fasting, we obtain the more certainly the
grace of God and eternal salvation.
Q. In what spirit should we spend the fasting
days?
A. We should spend them  in the spirit of
penance, and  sanctify them  by prayer and
good works.
Q. How should we answer those who rail at us
about fasting and abstinence?
A. We should answer them with this passage: "tIe who does not hear the Church, let
him be to thee as the heathen and the publican."
Q. What may we say to Protestants to make
them feel the absurdity of their railing at us?
A. We may ask them on what ground they
keep the Sunday holy, and still refuse to abstain from flesh meat on Fridays.
Q. Might they not answer that we are commanded in the Scriptures to keep Sunday holy, but
that we are nowhere commanded to keep abstinence on Fridays?
A. The Scriptures speak of the Sabbath as




251
a day of obligation, but nowhere is Sunday
styled a day of obligation.
Q. What else may we say to them?
A. We may say to them, you keep holy the
Sunday because it is an ancient usage of the
Church; why, then, do you not abstain on
Fridays for the same reason?
LESSON XVII.
THIRD AND FOURTH COMMANDMENT OF THE CHURCH.
Q. What are we obliged to do by the third and
fourth commandment of the Church?
A. To make a good confession of our sins,
at least once a year, and to receive Holy
Communion worthily during Easter time.
Q. To what priest must we make our cofifession?
A. To any priest authorized by his Bishop
to hear confessions.
Q. How soon are children bound to go to confession?
A. As soon as they come to the use of reason, and have committed a mortal sin.
Q. When are children generally supposed to come
to the use of reason?




252
A. About the age of seven years.
Q. How soon are Christians bound to receive the
Blessed Sacrament?
A. As soon as they are capable of being instructed in that sacred mystery.
Q. Why does the Church command us to receive
holy Communion during the Easter time?
A. 1. Because  Jesus  Christ  instituted
the Holy Eucharist within this time; and,
2. Because  within  this  time, He  died,
rose again from  the dead, and, therefore,
we too, should die to sin, and lead a new
life.
Q. When does the Easter time begin and end in
this country?
A. It begins on the first Sunday in Lent,
and ends on Trinity Sunday.
Q. Is it a great sin to neglect one's Easter Com.
munion?
A. Yes; it is a great sin.
Q. What must those do who are sick or disabled
so that they cannot go to church during Easter
time 
A. They must send for the priest and make
their Easter Communion at home.
Q. Should those who have missed their Easter
Communion wait until next year?
A. No; they must go as soon as possible.




253
Q. Is it not enough to go to Communion at Christ.
mas?
A. No; all are bound under pain of mortal
sin to go to Communion during the Easter
time.
Q. What must those do who have wilfully made
a bad confession and Communion during theEaster
time?
A. They must go again and make a good
communion.
Q. What is the punishment of those who neglect
their Easter Communion?
A. They are threatened with excommunication, and when they die, their body cannot be blessed and buried in  consecrated
ground.
Q. Is it enough for one to receive Holy Communion once a year?
A. One Communion is enough to comply
with the command of the Church, but it is
certainly not enough to comply with the intention of the Church, and the desire Jesus
Christy has to come into our soul, nor is it
enough'for the spiritual wants of our soul.
Q. Why is it, then, that the Church does not
command us to go oftener than once a year?
A. 1. Because the love for Jesus Christ in the
Blessed Sacrament, and the care for our souls,




254
should alone be sufficient to urge usto go often.
2. Because the Church wishes to prescribe,
under pain of excommunication, only what
she deems absolutely necessary.
Q. How often should we go to Holy Communion?
A. As often as possible, with due preparation.
LESSON  XVIII.
THE FIFTH COMMANDMENT OF
THE CHURCiH.
Q. Why is it just and reasonable that the faithful
should contribute to the temporal support of their
pastors?
A. Because the pastors are bound in conscience to labor for the salvation of those
who are entrusted to their care, and therefore
it is just and reasonable that they should be
supported by those for whom they labor.
Q. How do pastors labor for the faithful?
A. 1. They offer daily their prayers for
them, and frequently the holy sacrifice of the
Mass.
2. They administer to them the sacraments
and instruct them in their holy religion.




255
3. They console the afflicted, attend the
sick, and do so often at the risk of their lives,
and in order to comply with these duties, they
are forbidden to marry and to engage in
worldly business.
Q. What does Christ say on this subject?
A. The laborer is worthy of his hire.
Q. What does St. Paul say on the same subject?
A. He says: " The Lord ordained that they
that preach the Gospel, should live by the
Gospel." — Cor. ix. 14.
Q. What are we to understand from these words
tf our Lord and the Apostle?
A. That the faithful are bound in conscience to keep this commandment of the
Church, just as conscientiously as any other.
(About the  sixth  commandment of the
Church, see the Sacrament of Matrimony.)




256
LESSON  XIX.
VIOLATION OF THE COMMANDMENTS.
SIN.
Q. What is sin?
A. A wilful offence in thought, word, deed,
or omission against any law of God, or of the
Church.
Q. How many kinds of sin are there?
A. Two; original and actual sin.
Q. What is original sin?
A. It is the sin in which we were conceived
and born.
Q. What is actual sin?
A. Every sin which we ourselves commit.
Q. How is actual sin divided?
A. Into mortal sil and venial sin.
Q. What is mortal sin?
A. It is a sin by which we forfeit the grace
and friendship of God.
Q. Why is it called mortal?
A. Because it destroys the spiritual life of
the soul by robbing it of the grace of God,
and making it liable to eternal punishment.
Q. What is venial sin?




257
A. That sin which does not entirely deprive
the soul of God's grace, but makes it displeasing to Him.
Q. Why is it called venial?
A. Because it is more easily pardoned than
mortal sin.
Q. Why should we avoid mortal sin?
A. Because of its great malice and evil consequences.
Q. Are we able to understand the great malice of
mortal sin?
A. We shall never be able properly to understand the malice of mortal sin, because we are
not able to comprehend the infinite greatness
of God, who is offended by sin.
Q. From what does the malice of mortal sin
clearly appear?
A. 1. From  the punishments which God
has inflicted on the rebellious angels, on our
first parents, and the other terrible chastisements recorded in the Scriptures; 2. From
the everlasting punishnent of hell, which
every mortal sin deserves; and 3. From the
bitter Passion and Death which Jesus Christ
our Lord suffered for our sins.
Q. What are the evil effects of mortal sin?
A. Mortal sin —. Separates us from God,
17




258
and robs us of His love and friendship;
2. It disfigures in us the image of God, and
disturbs the peace of our conscience; 3. It
robs us of all merits, and renders us unfit to
perform any work meritorious of heaven, and
makes us lose our right to heaven; 4. It draws
down upon us the judgments of God, and
lastly, eternal damnation.
Q. Why should we also carefully avoid venial
sin?
A. 1. Because, next to mortal sin, venial
sin is the greatest of all evils, for it is also
an offence against God.
2. Because it weakens the will of man to do
good and resist evil.
3. On account of venial sin God withholds
from us many graces which He intended to
give us-graces that we may need to overcome
strong temptations, the loss of which may lead
us to mortal sin and eternal ruin.
LESSON XX.
DIFFERENT KINDS OF MORTAL
SIN.
Q. How many kinds of mortal sin are there?
A. Four.




259
Q. What are they?
A. 1. The seven capital or deadly sins.
2. The six sins against the Holy Ghost.
3. The four sins crying to heaven for vengeance.
4. The nine ways of being accessory to
another person's sins.
Q. Which are the seven capital sins?
A. 1. Pride;  2. Covetousness; 3. Lust;
4. Angeri; 5. Gluttony; 6. Envy; 7. Sloth.
Q. Why are they called capital sins?
A. Because they are so many main sources
from which all other sins flow,
Q. When do we sin by pride?
A. When we think too much of ourselves,
do not give God the honor He deserves, and
when we despise our neighbor.
Q. When do we sin by covetousness?
A. When we inordinately seek and love
money or other worldly goods, and are hardhearted towards the poor.
Q. How do we sin by lust?
A. By indulging in immodest or impure
thoughts, desires, words, or actions.
Q. When do we sin by anger?
A. When we are exasperated at what displeases us, when we fly into a passion, and suf



260
fer ourselves to be carried away by a violent
desire of revenge.
Q. When do we sin by gluttony?
A. When we eat or drink too much.
Q. When do we sin by envy?
A. When we repine at our neighbor's good,
and are sad when he enjoys temporal and
spiritual blessings, but are glad when he is deprived of them.
Q. When do we sin by sloth?
A. When we give way to our natural repugnance to labor and exertion, so as to neglect our duties.
Q. What kind of sloth is particularly hateful to
God?
A. Lukewarmness, or laziness in all that
concerns the service of God, or the salvation
of our soul.
Q. Which are the six sins against the Holy
Ghost?
A. 1. Presumption of God's mercy.  2. Despair.  3. Resisting  the  known  Christian
truth.  4. Envy at another's spiritual good.
5. Obstinacy in sin. 6. Final impenitence.
Q. Why are they called sins against the Holy
Ghost?
A. Because by these sins we resist in an




261.
especial manner, the Holy Ghost, since we
knowingly and willingly  despise, reject, or
abuse His grace.
Q. Why should we particularly avoid those sins?
A. Because, being the greatest hindrance to
God's grace, they harden the heart, and therefore render its conversion extremely difficult.
Q. Which are the four sins crying to heaven for
vengeance?'
A. 1. Wilful murder.  2. Sodomy.  3. Oppression of the poor, of widows and orphans.
4. Defrauding laborers of their wages.
Q. Why are they called sins crying to heaven for
vengeance?
A. Because the malice of each is so great,
that it cries, as it were, for vengeance and
challenges God's justice to punish it.
Q. Are we ever answerable for the sins of
others?
A. Yes; as often  as we are the cause of
their sins through our own fault.
Q. In how many ways may this happen?
A. In nine ways. 1. By counsel.  2. By
command.  3. By consent.  4. By provocation.  5. By praise or flattery. 6. By concealment.  7. By participation.  8. By silence.
9. By defence of the ill done.




262
LESSON  XXI.
VIRTUE AND CHRISTIAN PERFECTION.
Q. Should we have no other care than to avoid
mortal sins?
A. We should also be very careful to acquire
the virtues suitable to our state of life.
Q. What is Christian virtue?
A. It is the firmness of the will to do, under
all circumstances, what is pleasing in the sight
of God.
Q. How do we become virtuous?
A. By the grace of God and our constant
exertions to comply with all our Christian duties.
Q. How are Christian virtues divided?
A. Into Theological and Moral virtues.
Q. How many theological virtues are there?
A. Three: Faith, Hope, and Charity.
Q. Why are they called theological?
A. Because they relate immediately to God.
Q. Make short acts of faith, hope, and charity.
A. 0  my God, I  believe all that Thou
teachest me by the Catholic Church, because
Thou art Eternal Truth.




263
0 my God, I hope in Thee, because Thou
art infinitely merciful.
O my God, I love Thee above all things, because Thou art infinitely good.
Q. When should we make acts of faith, hope,
and charity?
A. We should make them  very often, but
especially when we are tempted against these
virtues, and in the hour of death.
Q. Which are the chief moral virtues?
A. The four cardinal virtues: 1. Prudence. 2. Justice. 3. Fortitude.  4. Temperance.
Q. Why are they calledcardinal virtues?
A. Because they are the foundations of all
good works, or, as it were, the hinges on
which the whole moral life of a Christian
must constantly move.
Q. What is prudence?
A. Prudence is a virtue which makes us
distinguish between what is truly good and
pleasing to God, and what only appears to be
so.
Q. What is justice?
A. Justice is a virtue which makes us always do what is right, and give every one his
due.




264:
Q. What is fortitude?
A. Fortitude is a virtue enabling us to endure any hardship or persecution, rather than
fail in our duty.
Q. What is temperance?
A. Temperance is a virtue restraining our
sensual inclinations and desires, especially our
inordinate appetite for eating and drinking.
Q. What virtues are contrary to the seven capital
sins?
A. 1. Humility. 2. Liberality. 3. Chastity.
4. Meekness.  5. Temperance.  6. Brotherly
Love. 7. Diligence.
Q. What is humility?
A. Humility is a virtue which makes us acknowledge our own meanness, weakness, and
sinfulness, and look upon all, good as coming
from God.
Q. What is liberality?
A. It is a virtue which inclines us to use
our property for the relief of the needy, or for
other praiseworthy purposes.
Q. What is chastity?
A. Chastity is a virtue which makes us hate
all unclean inclinations and desires by which
this virtue is violated.
Q. What is meekness?




265
A. Meekness is a virtue which makes us
suppress all desire of revenge, and any unjust
anger and displeasure.
Q. What is brotherly love?
A. Brotherly love is a virtue which makes
us wish every one well, and sincerely condole
with our neighbor in his distress.
Q. What is diligence?
A. Diligence is a virtue which makes us
serve God readily and cheerfully, promote His
honor to the best of our power, and faithfully
perform all our duties.
Q. Why must we endeavor every day to become
better and holier?
A. Because Jesus Christ says to all: "Be
ye perfect, as also your heavenly Father is
perfect."  Matt. v. 48.
Q. Por what other reason should we endeavor to
become holier every day?
A. Because our happiness in heaven will be
in proportion to the efforts we make on earth
to become holy.
Q. Is there any other weighty reason which
should impel us to advance in perfection every
day?
A. Not to become better is to become worse,
and to fall at last into everlasting ruin.




266
Q. When are we perfect?
A. We are perfect when we are free from all
inordinate love of the world and of ourselves,
and love God above all, and all in God.
Q. How shall we reach this perfection?
A. By imitating Jesus Christ.
Q. What particular means have been pointed out
by Jesus Christ to reach perfection?
A. Those three which are called the Evangelical Counsels, that is, voluntary poverty,
perpetual. chastity, and entire obedience to a
spiritual superior.
Q. What is voluntary poverty?
A. It is a free surrender of the independent
use of all temporal things, in order to find
less hindrance in striving for those goods that
are everlasting.
Q. What is perpetual chastity?
A. It is a free and perpetual renunciation,
not only of all impure pleasure, but even of
marriage, in order to be able to give ourselves
up entirely to the service of God.
Q. What is entire obedience?
A. It is a free renunciation of one's own
will, in order to do the will of God more
surely under a superior who keeps the place of
God.




f67
Q. Who are bound to keep the Evangelical Counsels?
A. All religious, and all those who have
bound themselves by vow to keep them.
Q. Can people in the world who are not priests
or religious also lead a holy life?
A. Yes, if they do not live after the spirit
and maxims of the world; but according to
the spirit and sayings of Jesus Christ.
Q. Is then the spirit of the world at variance
with the spirit of Jesus Christ?
A. Most undoubtedly, as we clearly see from
those sentences of Jesus, which are called the
"        Eight Beatitudes."
Q. Which are the Eight Beatitudes?
A. 1. "Blessed are the poor in spirit; for
theirs is the Kingdom of Heaven."
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; for they
shall be filled."
5. " Blessed are the merciful; for they shall
obtain mercy."
6. " Blessed are the clean of heart; for they
shall see God."




268
7. "Blessed are the peace-makers; for they
shall be called the children of God."
8. " Blessed are they that suffer persecution
for justice sake; for theirs is the Kingdom of
Heaven."  Matt. v. 3-10.
Q. How does it appear from these beatitudes that
the spirit of Jesus Christ is at variance with the
spirit of the world?
A. Because worldly-minded people esteem
those very persons miserable and foolish, whom
Jesus Christ called blessed.
Q. What means must a Christian use, be his condition what it may, in order to become perfect?
A. He must love prayer, often hear the
Word of God, and receive the holy Sacraments.
Q. What else must he do?
A. He should watch  over his senses, and
control all his irregular affections and passions, and perform  his daily actions in the
state of grace, and with the intention of pleasing God.
Q. What should we do to make more sure of
easily avoiding unlawful things?
A. We should refuse ourselves many things
that are lawful, dear, and agreeable to us.
Q. Is it lawful to take recreation?




269
A. We may take 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.
Q. What should be our intercourse with our
neighbor?
A.' It should be kind and affable, so as not
to offend any one, and prudent, so as not to
be misled by evil.
Q. How should we act when under afflictions and
trials?
A. We should firmly believe that God sends
them for our good, and His own glory, and
beg of Him the necessary grace to bear them
with entire resignation to His holy will.




270
FAMILIAR EXPLANATION
OF
CHRISTIAN DOCTRINE.
PART IV.
THE MEANS OF GRACE.
LESSON I.
ON THE GRACE OF GOD.
Q. Can we keep the commandments and be saved
by our own natural strength?
A. No; without the grace of God we can
neither begin, continue, nor accomplish the
least good work towards our salvation.
Q. How do we know this?
A. From  the words of Jesus Christ, and
His apostle St. Paul.
Q. What are the words of Jesus Christ?




271
A. "Without me, you can do nothing."
John xv. 5.
Q. What are the words of St. Paul?
A. "It is God, who worketh in you, both to
will and to accomplish, according to his good
will." Philip. ii. 13.
Q. Did God declare the same thing long before?
A. He did so by the prophet Ezechiel, saying: "I will cause you to walk in my commandments, and to keep my judgments, and
do them."  Chap. xxxvi. 27.
Q. What are we to understand from these passages?
A. That man works only so much good as
God, by His grace, enables him to work.
Q. Is this the solemn declaration of the Catholic
Church?
A. Yes; it is an article of our holy faith,
that no one can do the least work conducive to
salvation without God's particular assistance.
Q. How does the grace of God assist us?
A. It enlightens the understanding  and
strengthens the will to avoid evil and to will
and todo what is pleasing to God.
Q. Why is grace so necessary to everything that
relates to salvation?
A. Because eternal salvation or the enjoy



272
ment of God is so great a supernatural
good, that we can obtain it only by supernatural means, that is, by God's help and
grace.
Q. What is this help or grace called?
A. The grace of assistance, i. e. actually
helping grace, and transient grace, acting as
it does transiently upon the soul.
Q. Does God give His grace to all men?
A. Yes; God gives to all men sufficient
grace, to do His will and be saved.
Q. What is this sufficient grace?
A. It is the grace of prayer, that is, God
gives to every man grace enough to pray, and
thus to obtain, by prayer, all graces necessary
for salvation.
Q. How do we know that God gives to every
man the grace of prayer?
A. God commands all men to pray to Him,
and ask for His graces, which command He
could not give them if He did not give them
the grace to pray.
Q. But are there not many men who say that they
cannot pray? How can they have sufficient grace
to pray?
A. It may be that they are not able to perform a fervent prayer, to which God grants




273
those graces necessary for salvation, but if
they ask and continue to ask of God the grace
to pray better, He will hear them.
Q. What are the words of St. Alphonsus on this
subject?
A. "As God, in the natural order, ordained
that man should be born naked, and in want
of many of the necessaries of life, and as at
the same time He has given him  hands and
understanding to provide for all his wants, so
also, in the supernatural order, man is born
incapable of obtaining salvation by his own
strength; but God, ini His infinite goodness,
grants to every man the grace of prayer, and
wishes that all should make constant use of
this grace, in order thereby to obtain all other
necessary graces."
Q. What do the Fathers of the Council of Trent
say on this subject?
A. " God does not command impossibilities,
but, when commanding, He admonishes us to
do what we are able, and pray for what we
are not able to do, and He then aids us that
we may be able."  Council of Trent, Sess. 6,
chap. xi.
Q. Is it then certain that God will give all the
18




274
graces necessary for salvation to every man if he
sincerely asks for them, and continues to ask for
them?
A. This is as certain as that there is a God.
Q. How do we know this?
A. Because God has most solemnly promised to give to all men, without exception, all
that they ask of Him.
Q. What are His words?
A.   Amen, amen, I say to you, if you ask
the Father anything in my name, he will give
it to you."  John xvi. 23; and, "Every one
who asks shall receive."  Matt. vii. 7.
Q. What do we learn from these words of our
Lord?
A. That the grace of prayer is a universal
means by which every grace  necessary to
bring us to eternal life may be obtained with
certainty, since  the  Son  of God  cannot
lie.
Q. Why do you call prayer a universal means of
salvation?
A. 1. Because this means of grace is given
to all without exception; and, 2. Because, to
this means only God has promised all the efficacious helps or graces of assistance necessary
for our salvation.




275
Q. But, are not the sacraments necessary means
of salvation?
A. They are; but they are only particular
means, each producing and procuring particular graces: baptism  produces one, penance
another, and so with the other sacraments, or
means of salvation; but to none of these, nor
to all put together, without prayer, has God
promised all the graces necessary for eternal
life.
Q. On what, then, does our salvation depend?
A. On. making a good use of the grace of
prayer.  By making use of this grace the
worst sinner, as well as the greatest saint, may
obtain every efficacious. grace necessary for
his salvation; for Jesus Christ has promised
to hear the prayers of all, and He cannot
break His promise.
Q. What are we to learn from this?
A. That no one can excuse himself before
God by saying that his salvation is impossible on account of the difficulties and obstacles
which he meets in the way of salvation.
Q. Why can no one excuse himself thus?
A. Because God will answer-If you have
not light and strength and courage enough to
overcome all obstacles in the way of your sal



276
vation, why do you not ask me to come to
your assistance?
Q. Whose fault is it if a sinner is damned?
A. It is his own fault, because he did not
profit by the grace of prayer.
Q. What happens to the sinner when he prays in
all sincerity to God to save him, and continues to
make this prayer?
A. 1. God enlightens the sinner so as to
understand the misery and danger of his state.
2. He inspires the heart of the sinner with
confidence in His mercy to make him firmly
hope for the forgiveness of all his sins. 3.
God strengthens the will of the sinner so as to
induce him to amend his life and receive the
Sacrament of Baptism  or (if baptized) the
Sacrament of Penance as the means of reconciliation.
Q. Does the grace of God, then, force our free will
to do good?
A. By no means; it not only leaves it perfectly free, but even increases considerably the
liberty of the will.
Q. How so?
A. Because grace so powerfully assists our
will as to make us do what leads to salvation,
and avoid what leads to damnation.  Now to




277
be able to avoid evil and to.do good is to be
truly free; but not to be able to do so, is to be
a child of sin and misery, a slave of the passions and of the devil.
LESSON II.
THE GRACE OF JUSTIFICATION.
Q. What does the sinner become by receiving the
sacrament of baptism or penance?
A. He becomes a. child of God, a temple of
the Holy Ghost, an heir of heaven, and capable of performing good works towards his salvation.
Q. What is this great grace called?
A. Sanctifying grace, or the grace of justification.
Q. Why is it thus called?
A. Because it makes the soul just or holy
in the sight of God.
Q. How long does this sanctifying grace remain
in the soul of the justified man?
A. It remains as long as he does not commit mortal sin.
Q. Can the sinner merit sanctifying or justifying
grace?
A. No; he cannot.




278
Q. Why can he not?
A. Because all good works performed in the
state of mortal sin, are dead -works, and of too
little value to merit so great a grace.
Q. Is it an article of our holy faith that a sinner
cannot, whilst in the state of mortal sin, merit the
grace of justification?
A. It is.
Q. What does the Church teach on this subject?
A. That " whatever precedes justification,
whether faith or good works, is insufficient to
merit the grace of justification." Council of
Trent, Sess. 8. c. viii...
Q. How, then, is the justification of the sinner
brought about?
A. It is brought about gratuitously, and
through the pure mercy of God.
Q. In consideration of whom?
A. Not in consideration of his own merits,
but in consideration of the merits of Jesus
Christ.
Q. How so?
A. Jesus Christ is our only mediator, and
by the price of His blood He has merited for
us the grace of reconciliation with His Father.
Q. Is it then impossible for the sinner to obtain by
his good works the grace of justification?




279
A. The sinner may, by his good works,
avert many temporal punishments, dispose
himself to receive the grace of conversion, and
obtain it infallibly by prayer, but he can never
merit it.
Q. What above all disposes the sinner for the
grace of justification?
A. Faith  in  Jesus Christ our blessed Redeemer.
Q. Can any one be justified without this faith?
A. No, because it is impossible to please
God, or to perform any good in the supernatural order without faith.
Q. Is faith alone sufficient to justify the sinner?
A. No; because, besides having faith, the
sinner must fear and love God; he must be
sorry for his sins, and make a firm resolution
never to commit them again.
Q. Are all these necessary conditions, or are they
works of merit?
A. They are not works of merit, but necessary conditions, without which it is impossible for the sinner to be received into
the friendship of God.
Q. What is said in the fourth chapter of Deuteronomy, v. 29?




280
A. "You shall find God, if you seek him
with all your heart."
Q. What says the prophet Ezechiel?
A. "If the impious man be converted and
do penance, he shall live and shall not die."
Chap. xviii. 21.
Q. What does our Saviour Himself say?
A. "You are my friends, if you do the
things that I command vou."  John xv. 14.
Q. What do we learn from these passages?
A. That faith alone is not sufficient to justify the sinner.
Q. Does not St. John say: " He that believeth in
the Son hath life everlasting"? (Chap. iii. 36.)
A. St. John speaks here of an efficacious
faith, and means that he who believes in the
Son of God in such a manner as to practise
His doctrine, will have life everlasting.
Q. Does not St. Paul say: " We account a man to
be justified by faith without the works of the
law"? Rom. iii. 28.
A. St. Paul speaks here of works of the
Jewish law, and not of works of the Christian
law.
Q. How can you show that he does not speak of
works of the Christian law?
A. Because St. Paul surely does not con



281
tradict St. James, who writes thus: "You.
see that by works a man is justified, and not by
faith only."  Nor does St. Paul contradict
himself, and yet he says: "Not the hearers of
the law are just before Christ, but the doers
of the law shall be justified."  Rom. ii. 13.
Again he says: "In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by charity."
Gal. v. 6.
Q. How is it, then, that the same Apostle says:
"Therefore, being justified by faith, let us have
peace with God"? Rom. v.
A. The Apostle speaks here of a living
faith, which is animated by charity and fruitful in good works.
Q. What sacrament conveys the grace of justification to the soul?
A. Baptism or penance.
Q. Can we merit heaven whilst in the state of
mortal sin?
A. We cannot, because all the good works
performed in the state of mortal sin are dead
works, for which we cannot get any reward in
heaven.
Q. Can we merit heaven whilst we are in the
state of the grace?




282
A. A  just  man, by  his  good  works,
merits an increase of glory, but it is impossible for him  to merit the first degree of
glory.
Q. To whom are we indebted for the right which
we have to Paradise?
A. Solely to the mercy of God, and to the
merits of Jesus Christ.
Q. How so?
A. Because it was Jesus Christ who, by
His merits, obtained for us heaven as our inheritance.
Q. Why do you say that the just man merits by
his good works an increase of glory?
A. Because heaven is. held out to us in
Scripture as a recompense, and a recompense
cannot be obtained without merit.
Q. What are the words of our Saviour?
A. "Rejoice and  be exceeding glad, because your reward is very great in heaven."
St. Matt. v. 12.
Q. What says the Holy Ghost through the wise
man?
A. "To him  that soweth justice, there is a
faithful reward."
Q. What says St. James?
A. "Blessed is the man  that endureth




283
temptation, for he shall receive the crown of
life." Chap. i. 12.
Q. What says St. Paul?
A. "I have finished my course-there is
laid up for me a crown of justice, which the
Lord, the just judge, will render to me at that
day." 2 Tim. iv. 7, 8.
Q. What is it that gives value to our good works?
A. Sanctifying grace.
Q. Is it God who gives it to us or do we give it
to ourselves?
A. It is a gift which we receive from the
infinite liberality of God.
Q. What does St. Paul say, speaking of this sanctifying grace?
A. "The charity of God is poured out into
our hearts, by the Holy Ghost, who is given to
us."  Rom. v. 5.
Q. To whom are we indebted for sanctifying or
justifying grace?
A. We are indebted for it solely to the merits of Jesus Christ.
Q. What do we remark concerning the efficacy of
the merits of Jesus Christ?
A. That Jesus Christ, not content with
meriting heaven for us, has also obtained for
us that grace, by means of which we may




284
be enabled to merit still higher degrees of
glory.
Q. But since our Saviour says:  "When you
shall have done all the things that are commanded
you, say: We are unprofitable servants; we have
done that which we ought to do "-Luke xvii. 10
-how can we presume that we are able to merit
anything?
A. We are, it is true, unprofitable  servants with regard to God, but not so with
regard to ourselves. We are unprofitable servants with regard to God, because, although
we should not perform  any good  actions,
God would not be the less happy on that
account-whilst we are not unprofitable towards ourselves, since by  our good  works
we are enabled to  obtain  that recompense
which  He  has  been pleased  to promise
US.
Q. Could God require of us the performance of
good works, without promising us, at the same
time, any recompense?
A. He certainly could.
Q. What do the Fathers of the Council of Trent
say on this subject?
A. "The goodness of God towards man is
so great, that He is desirous that His own




285
gifts should be changed into merits for them."
Sess. vi. 16.
Q. Are we all bound to do good works?
A. Yes; for " Every tree that doth not yield
good fruit, shall be cut down and cast into
the fire." Matt. iii. 10.
Q. What kind of good works should we perform
before all others?
A. 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.
Q. Are there any other good works especially
recommended to us in Holy Scripture?
A. Yes; prayer, fasting, and alms, that is,
the works of devotion, mortification, and
charity.
Q. What is it that God is particularly pleased
with in our good works?
A. Our intention to please and honor Him
by our good works.
Q. How may we make a good intention?
A. We may make it in the following manner: "0 my God, I do this for the love of
Thee," or, " My Jesus, all for Thy honor and
glory."




286
Q. When should we make a good intention?
A. It is very useful to make it before and
after each action, but we should make it especially in the morning.
Q. Have we any just reason to confide in the
good works which we perform in the state of grace,
and with the intention of pleasing and honoring God
by them?
A. God forbid that a Christian should confide in himself, or glory in himself, and not
in the Lord. "God forbid that I should glory
but in the cross of our Lord Jesus Christ, by
whom the world is crucified to me and I to
the world."  Galatians vi. 14.
LESSON III.
THE SACRAMENTS.
Q. What did Jesus Christ do to make us sure of
receiving the graces which He merited for us by
His Passion and Death?
A. He gave us certain outward signs as
means to convey those graces to our souls.
Q. What do we call those outward signs?
A. We call them sacraments.
Q. What, then, is a sacrament?




287
A. A  sacrament is an outward sign, ordained by Jesus Christ as a means to convey
His grace to our souls.
Q. What grace do the sacraments convey?
A. They convey or increase  sanctifying
grace, and each sacrament also bestows particular graces, according to the end for which
it was ordained.
Q. How must the sacraments be received in order
to convey these graces?
A. We must receive them with due preparation.
Q. What sin is it to receive a sacrament unworthily?
A. it is a mortal sin-a sacrilege.
Q. Do the sacraments give grace when administered even by unworthy priests?
A. Yes, because the grace given by the
sacraments does not proceed from  him  who
administers them, but from  our Lord Jesus
Christ, Who ordained them.
Q. Were all the sacraments ordained by Jesus
Christ?
A. Yes; because God alone, thp Author of
grace, can attach to outward signs the power
of giving grace and holiness.
Q. What follows from all this?




288
A. That it is the sin of heresy for one to say
that the sacraments serve only to signify
grace.
Q. How many sacraments are there?
A. There are seven:  Baptism, Confirmation, IIoly Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony.
Q. How do we know that there are seven sacraments?
A. From  the  infallible teaching of the
Church, which has, at all times, and in all
countries, taught that there are seven sacraments.
Q. How are the seven sacraments divided?
A. Into sacraments of the living, and sacraments of the dead, and into such as can be
received only once, and such as can be received more than once.
Q. Which are the sacraments of the living?
A. Confirmation, Holy Eucharist, Extreme
Unction, Holy Orders, and Matrimony.
Q. Why are they called sacraments of the liv.
ing?
A. Because, in order to receive them, we
must be living in the state of grace.
Q. Which are the sacraments of the dead?
A. Baptism and Penance.




289
Q. Why are they called sacraments of the
dead?
A. Because, when receiving them, we either
are not, or need not be in the state of grace.
Q. Which sacraments can be received only
once?
A. Baptism, Confirmation, and Holy Orders.
Q. Why can they be received but once?
A. Because they stamp upon our souls an
indelible character or spiritual mark, which,
ill a special manner, consecrates us to the service of God, and will forever remain stamped on
our souls, either for our greater glory in heaven,
or greater misery in hell.
LESSON IV.
BAPTISM.
Q. Which is the first and most necessary of the
sacraments?
A. Baptism.
Q. Why is baptism the first sacrament?
A. Because no other sacrament can be received before baptism.
Q. Why is baptism the most necessary sacrament?
19




290
A. Because without baptism no one can be
saved.
Q. What is baptism?
A. Baptism  is a sacrament which cleanses
the soul from  original sin, and also from the
actual sins of which the person to be baptized
may be guilty.  It makes us Christians, children of God, and heirs to the kingdom  of
heaven.
Q. Is the punishment due to sin also remitted by
baptism?
A. Yes; the temporal as well as the eternal
punishment is remitted.
Q. Why, then, do we, after baptism, still experience several effects of original sin, such as
death, concupiscence, and  many  other infirmities?
A. God permits us to experience these effects
in order to make us better understand the
great malice of sin, and to increase our merits
for heaven by our combats and sufferings.
Q. Who may be baptized?
A. All the members of the human family
of every age and sex.
Q. What must adults learn before they can be
baptized?
A. They must know  at least the principal




291
truths of the Catholic religion, and believe
firmly in them.
Q. What else is required of them?
A. They must be really sorry for their sins,
purpose to live up to the teachings of the
Church, and wish to bebaptized.
Q. How do we know that infants also must be
baptized?
A. We know it from  Scripture and tradition.
Q. What are the words of Holy Scripture?
A. "Unless a man be born again of water
and the Holy Ghost, he cannot enter into the
Kingdom of God."  John iii. 5.
Q. What do we learn from this passage?
A. That God desires the salvation of all
men without exception; that no one can be
saved who has not received baptism; that
therefore, it is God's will that every person
should be baptized.
Q. What do we know from tradition about the
baptizing of infants?A. It is a well-known fact that the baptism of infants was practised in the first ages
of the Church, as an institution of the Apostles.
Q. What does Origen say on this subject?




292
A. "The Church has been taught to give
baptism even to infants."
Q. What says St. Irenseus?
A. " Our Lord came to save all men-all, I
say, who are regenerated through Him, as
well newly born infants, as others." 2 Lib.
adv. Heres. c. 39.
Q. What does St. John Chrysostom teach in his
homily to the neophytes?
A. " We baptize newly born infants, that
they may be cleansed from sin, and may become the abode of the Holy Ghost."
Q. What says St. Cyprian?
A. "If baptism  is denied to no one, much
less should it be withheld from infants, who
areas yet stained by no other than original
sin." 59th Epistle.
Q. What says St. Augustine?
A. "The practice of the Church in baptizing. infants is derived from  the Apostles;"
and, "since the baptism of infants has been
constantly practised by the  Chuirch, what
Christian will be so bold as to say that such
baptism is of no avail."  Lib. IV. de Bapt.
Q. What sin do parents commit by delaying, without a very grievous reason, the baptism of infants
for more than ten or eleven days?




293
A. They commit a mortal sin.
Q. How is baptism given?
A. By pouring water on the head of the
person to be baptized, pronouncing at the
same time the words ordained by Christ.
Q. What are the words to be said whilst pouring
the water?
A. " I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
Matt. xxviii. 19.
Q. Who can baptize?
A. Priests are the ordinary ministers of
baptism; but in cases of necessity, when a
priest cannot be had, any person, man or
woman or child, who has come to the use of
reason, may lawfully give baptism.
Q. Is the baptism given by non-Catholics also
valid?
A. It is valid if they strictly observe in it
all that is necessary for baptism.
Q. Is it necessary to have holy or baptismal
water in baptism?
A. No; any natural water will do.
Q. What intention must he have who baptizes?
A. He must have the intention to baptize
indeed, that is, to do what the Church does,
or what Christ has ordained.




294
Q. What name should be given to the child in
baptism?
A. The name of some saint, in whom the
child may have an intercessor with God, and
an example for imitation.
Q. Of what should sponsors, or godfathers and
god-mothers, be particularly mindful?
A. They should bear in mind that they become, as it were, the spiritual parents of the
child that is baptized, and make in his name
the profession of faith and the baptismal vows.
Q. What are the obligations of sponsors towards
their godchild?
A. They must take care that the child be
well instructed in the Catholic religion, if his
parents should neglect, or be unable to perform  this duty. Nor can they marry their
godchild or his parents.
Q. Who can be godfather and godmother?
A. Only good practical Catholics should be
taken as sponsors.
Q. How many godfathers and godmothers does
the Church admit?
A. 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 baptized.




295
Q. Can the baptism of water never be supplied?
A. When it is impossible to have it, it may
be supplied by the baptism of desire, or by the
baptism of blood.
Q. What is the baptism of desire?
A. An earnest wish to receive baptism, or
to do all that God requires of us for our salvation, together with a perfect contrition, or
a perfect love of God.
Q. What ig the baptism of blood?
A. Martyrdom for the sake of Christ.
LESSON V.
CEREMONIES OF BAPTISM.
Q. What are sacred ceremonies?
A. Sacred  ceremonies are certain visible
signs or. actions, expressing something holy
and divine.
Q. Did Christ ordain the special ceremonies attached to the administering of the sacraments?
A. No; these ceremonies or solemnities are
ordained by the Church.
Q. Why does the Church make use of so many
ceremonies in administering the sacraments, and in
all other divine functions?




296
A. She does so in order to excite in us devotion and reverence for the holy mysteries of
religion, and to indicate their meaning and
explain their effects;
Q. But is there not something superstitious in
these ceremonies?
A. If it cannot be said that there was anything superstitious in the ceremonies of the
Old Law, most of which were prescribed by
God Himself-far less can it be said that there
is anything superstitious in the ceremonies of
the New Law.
Q. Have we the authority of the Scriptures for
the use of ceremonies?
A. St. Paul, writing to the Corinthians,
says, that all things should be  done with
order and decency.  Now, to preserve order
and decency, ceremonies are almost indispensable.
Q. Why does the child, or person to be baptized,
remain without, or at the entrance of the church
before baptism?
A. Because it is baptism alone that gives
him the right to enter the church.
Q. What is the meaning of the priest breathing
three times in his face?
A. It signifies the new and spiritual life




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the child receives by the grace of the Holy
Ghost.
Q. What is the meaning of the sign of the cross
made upon the child's forehead and upon his breast?
A. It signifies that he is becoming the property of his crucified Redeemer, whose doctrine
he is to carry in his heart, and profess openly.
Q. What is the meaning of the blessed salt put
into the child's mouth?
A. It is an emblem  of Christian wisdom,
and of preservation from  the corruption of
sin.
Q. Why are the exorcisms repeated several
times?
A. To free the child from the power of the
devil, in the name of the Blessed Trinity.
Q. What is the meaning of the laying of the
priest's hand upon the child?
A. It signifies the protection of God; and
the stole that is laid upon the child, and by
which he is led into the Church, is a sign of
the power of the Church, by virtue of which
the priest admits him into the Church.
Q. What is the meaning of the touching of the
child's ears and nostrils with spittle in imitation of
our Saviour? Mark vii. 30.
A. It signifies that, by the grace of this




298
sacrament, his spiritual senses are opened to
the doctrine of Christ.
Q. What is the meaning of the anointing of the
child with holy oil on the breast and between the
shoulders?
A. It signifies that, as a champion of Christ,
he has now manfully to fight against the devil
and the world.
Q. Why must the person to be baptized renounce,
before baptism, Satan, all his works, and all his
pomp?
A. Because no one can belong to Christ,
unless he renounce not only Satan, but also
all his works, that is, sin, and his pomps-the
spirit and vanities of the world, by which
Satan blinds men and leads them to sin.
Q. What else does the person to be baptized
promise?
A. He promises to believe in Christ and
His doctrine, to avoid sin, and to lead a new
life in conformity with the will of God.
Q. What does God, on His part, promise this person?
A. He promises His grace and life everlasting.
Q. What are these mutual promises called?
A. The covenant of baptism.




299
Q. Why does the priest place a white linen cloth
upon the child's head after baptism?
A. To remind us that we should preserve
the innocence we have received, pure and
spotless until death.
Q. What does the priest say in putting this linen
cloth on the child?
A. "Receive this white garment, and see
thou carry it without stain before the judgment-seat of our Lord Jesus Christ, that thou
mayest have eternal life."
Q. What is the meaning of the lighted candle,
which is put into the child's hand after he is baptized?
A. That a Christian ought to shine by his
faith and holy life before the whole world.
Q. Why is the child's head anointed with chrism
after baptism?
A. To signify that he is now a Christian,
an anointed of God.
LESSON VI.
CONFItRMATION.
Q. What is confirmation?
A. Conlirmation is a sacrament by which
we receive the Holy Ghost, in order to make




300
us strong and perfect Christians and soldiers
of Jesus Christ.
Q. What is the outward sign in this sacrament?
A. The holy chrism, and the imposition of
the Bishop's hands.
Q. What is the invisible or inward grace which
is bestowed upon the soul?
A. Confirmation increases sanctifying grace
in us; it gives us the Holy Ghost, to enable
us to profess our faith openly and live up to
it, and it imprints a spiritual mark that is
never effaced.
Q. Does Holy Scripture speak of the sacrament
of confirmation?
A. In the Acts of the Apostles we read that
the people of Samaria had already received
baptism, but that they had not yet received
the Holy Ghost, and for this reason St. Peter
and St. John went to lay their hands upon
them, and thus they received the Holy Ghost.
Chap. viii.
Q. What do we learn from this passage?
A. That confirmation was given by the
Apostles, St. Peter and St. Paul.
Q. How so?
A. The imposition of hands takes place
only when the sacrament of holy orders, or of




301
confirmation is given.  Now,it is certain that
the Apostles did not confer the order of priesthood on all the inhabitants of Samaria; therefore, it was the sacrament of confirmation
which they administered.
Q. Are there any passages of the Fathers of the
Church, to prove that confirmation was practised in
the first ages of Christianity?
A. The Fathers are decisive on this point.
Q. What says St. Cyril?
A. " Whilst a visible unction is performed
on the body, the soul finds itself sanctified by
the inward working of the.Holy Ghost."
Q. What are the words of St. Augustine on this
subject?
A. "The sacrament of holy chrism  is a
sacrament just as holy as baptism."
Q. Who can give confirmation?
A. The Catholic Bishops only, as successors
of the Apostles, have power to give confirmation. In urgent cases, however, the Pope can
delegate this power to a priest.
Q. How is confirmation given?
A. The Bishop extends his hands over all
those who are to receive  confirmation, and
prays for them  all in general, that the Holy
Ghost may come down upon them; then he




302
lays his hand upon each one in particular,
making the sign of the Cross with chrism on
the forehead of the person to be confirmed, at
the same time pronouncing  the following
words: "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 the Holy Ghost," after which
he finishes by giving his blessing to all in common.
Q. Of what is the chrism, blessed by the Bishop
on Maundy Thursday, made?
A. Of oilof olives, and balm.
Q. What does oil signify?
A. The inward strength which we receive
to combat the enemies of our salvation.
Q. Why is fragrant balm mixed with the oil?
A. To signify, that he who is confirmed receives the grace to preserve himself from the
wickedness of the world, and to send forth, by
a holy life, the sweet odor of virtue.
Q. Why does the Bishop make the sign of the
Cross on the forehead of him  whom  he con.
firms?
A. To give us to understand that a Christian must never be ashamed of the Cross, but
boldly profess his faith in Jesus crucified.




303
Q. Why does the Bishop, after he has anointed
him, give him a slight blow on the cheek?
A. To  remind  him  that, being  now
strengthened, he ought to be prepared to
suffer patiently any kind of affliction for the
sake of Jesus.
Q. Is confirmation necessary to salvation?
A. Confirmation is not absolutely necessary
to salvation; yet it would be a great sin not
to receive it, through neglect or indifference.
Q. Who can receive confirmation?
A. All baptized persons.
Q. How often may a person be confirmed?
A. Only once.
Q. How is a person to prepare himself for receiving confirmation?
A. He must free himself from  all mortal
sins, know the principal truths of our faith,
especially those concerning this sacrament;
and he should have a great desire for the grace
of the Holy Ghost, and promise Almighty God
to live and die as a perfect Christian.
Q. What should we do after confirmation?
A. We should give humble thanks to God;
spend that day in devotion and recollection;
and make earnest efforts to become  holy
Christians.




304
Q. Why are sponsors, or godfathers and godmothers, admitted also in confirmation?
A. That they may present to the Bishop
those who are to be confirmed, and afterwards
assist them in leading a Christian life.
Q. What should the sponsor do whilst the Bishop
lays his hand upon the person to be confirmed?
A. The sponsor should, at the same time,
lay his hand on the right shoulder of the
person to be confirmed; and thus he becomes the spiritual parent and guardian of
his godchild, and contracts with him a spiritual relationship, which is the same impediment of marriage as in baptism.
Q. Who may be godfathers and godmothers of
those who are to be confirmed?
A. Only good Catholics, who have been
themselves confirmed.  Parents cannot be the
sponsors of their children, and the sponsor in
baptism is not to be the sponsor in confirmation.
LESSON VII.
THE HOLY EUCHARIST.
Q. Did God ever promise to men to give them
something especially and most wonderful?
A. From the early times God promised to




305
men to give them  something most wonderful.
Q. Was it heaven that God said He would give
us?
A. No; it was something far better even
than heaven itself.
Q. What was it that God said He would give
away to men?
A. He said he would give away to menHimself.
Q. Could any one understand how God could be
given to men?
A. Nobody could understand this mystery.
Q. Why could nobody understand it?
A. Because God kept it a secret to Himself.
Q. For how many years did God wait before He
gave Himself to men?
A. For about four thousand years.
Q. Why did God wait so long before He gave
Himself to men?
A. That men might better learn the unspeakable greatness of the gift.
Q. What great miracle took place when the
world was about four thousand years old?
A. God, the Son, the second person of the
Holy Trinity, became man, and lived for
thirty-three years on earth.
20




306
Q. What did He do during the last three years of
His life?
A. He did  most wonderful things. He
cured the sick, gave sight to the blind, hearing
to the deaf, and raised the dead to life.
Q. Did many people follow Him?
A. The people came around Him in crowds
to hear His blessed words, and to see Him do
works which no one but God could do.
Q. How many people followed Him into the wilderness on one occasion?
A. Five thousand men, besides women and
children.
Q. What great miracle did Jesus Christ perform
for these people?
A. With only five loaves of bread and two
fishes He fed all these people, and they ate as
much as they liked.
Q. What happened after this great miracle?
A. After the people had eaten the bread
which Jesus had given them so wonderfully,
they followed Him still more eagerly.
Q. When our Divine Saviour saw how eagerly
the people followed Him what did He -say to
them?
A. He said: " You follow me because you
did eat of the bread I have given you and were




307
filled.  But I will give you other bread, much
better than the bread you have just eaten."
Q. What did the Jews reply to this?
A. They asked  our Saviour whether he
would give them a bread better even than the
beautiful manna which Moses gave to their
fathers in the desert.
Q. What answer did Jesus make to this question?
A. He said: " Your fathers ate that bread,
and yet your fathers are dead.  But if any
man eat of the bread that I shall give to you,
he shall not die."
Q. What did the Jews say on hearing this?
A. They were very eager to get that wonderful bread, and asked our Lord to give it to
them.
Q. What did our Lord do when he saw the Jews
eager to get the wonderful bread of which He
spoke?
A. He now, at last, told men the great
secret which He had kept to Himself for four
thousand years.
Q. And what was this great secret?
A. Our Lord now told men how He would
give Himself away to them-that He would
give them His own flesh to be their food.
Q. What are His words?




308
A. He said: "The bread that I will give
is my flesh, for the life of the world." John vi.
Q. As soon as the words of Jesus reached the
ears of the people and they knew what a wonderful
thing He was going to do for them, what would you
expect them to do?
A. I would expect them all to kneel cown
before the Son of God, and say, "0 Jesus, we
believe the word Thou hast spoken, because
Thou hast the words of eternal life. We believe that Thou wilt give us Thy flesh to eat,
and Thy blood to drink. We praise Thee and
thank Thee for this blessed gift."
Q. Did many of these people speak thus?
A. No; instead of thanking our Lord, they
began to talk and dispute about the meaning
of His words.
Q. What did they say?
A. To the very face of Christ they spoke as
do some who are not Catholics, nowadays, saying: " How is it possible for him to give us His
flesh to eat? We do not believe it."
Q. When Jesus heard the people speak thus,
what did He say to them?
A. He assured them  most solemnly that
they would not go to heaven unless they
would eat His flesh and drink His blood.




309
Q. In what words did He assure them of this?
A. In these: "Amen, amen, I say to you,
except you eat my flesh and drink my blood
you shall not have life in you. For my flesh
is meat indeed, and my blood is drink indeed."
John vi.
Q. What happened when our Lord told the people
so solemnly that they would not go to heaven
unless they would eat His flesh and drink His
blood.
A. Many of the disciples of Jesus left Him
because they would not believe Him.
Q. Who were those who believed Jesus?
A. The Apostles.
Q. What did the Apostles answer when Jesus
asked them: " Will you also go away? "
A. They said: "0  Jesus, thou hast the
words of eternal life. We believe what thou
sayest.  We believe that thou wilt give us
thy flesh to eat and thy blood to drink."
Q. What did the Apostles expect from  that
time?
A. They expected that Jesus Christ would
fulfil His promise to give them  His sacred
flesh and blood.
Q. When did Jesus fulfil His promise?
A. On Maundy Thursday.




310
Q. On what occasion?
A. At the Last Supper He ate with His
Apostles.
Q. Where did He eat the Last Supper with His
Apostles?
A. In a large dining-roomn in the city of
Jerusalem.
Q. Entering that room the evening before Jesus
died on the Cross, what should we have seen
there?
A. Jesus, sitting at a table with His twelve
Apostles-the Creator in the midst of His
creatures.
Q. What else?
A. We should'have seen how Jesus worked
the greatest miracle that ever was, or will be
worked.
Q. What was this wonderful miracle?
A. We should have seen how Jesus gave
away Himself, how He gave His own most
sacred body and blood to be the food of His
creatures.
Q. By what power could He do this?
A. By the infinite power of the Godhead;
because Jesus is God, who can do all things.
He has but to speak the word, and whatever He
wills is done, and done directly.




311
Q. Can you give an instance of this power of the
word of God?
A. Yes; we know that at the creation God
said: "Be light made, and light was made."
Gen. i. 3.
Q. In what manner did Jesus Christ, at the Last
Supper, give His own body to be the food of His
creatures?
A. He spoke the word which changed bread
into His body and wine into His blood.
Q. How was this done?
A. After Jesus had fully instructed His
Apostles about the great miracle He was to
perform, and the great gift He was to make
them, He, first of all, took the bread into His
holy and venerable hands, He lifted up His
blessed eyes to heaven, and then He spoke
these solemn words: " Take ye and eat: THIS
IS MY BODY."
Q. As soon as Jests had spoken those words,
what became of the bread in His hands?
A. Quicker than a flash of lightning that
bread was changed into His body; and the
Apostles ate the sacred flesh of Jesus.
Q. How did Jesus give His own blood to be the
drink of His creatures?
A. As He had taken bread, so He also took




312
the chalice with wine, and gave to Iis Apostles saying: "Drinl c ye all of this: FOR THIS
IS  MY  BLOOD  of the New  Testament,
which shall be shed for many unto the remission of sins." Matt. xxvi. 26.
Q. What became of the wine in the chalice as
soon as these words of Jesus Christ were spoken?
A. As one day the winds and the sea obeyed
the voice of Jesus, so also, on this occasion, Jesus was obeyed by the wine. In that moment
the wine was changed into His sacred blood;
and the Apostles drank of the most precious
blood of Jesus Christ.
Q. What are the words "This is My Body. This
is My Blood," called?
A. The " words of Consecration."
Q. How do we know that, with these words::" This is My body, this is My blood," Jesus Christ
gave His true Body, and His Blood, to the Apostles?
A. We know it, because Jesus Christ did
not say in this bread, or with this bread, is
my body, but He said: " This is my body."
Q. What follows from this?
A. That, after those words, the bread did
not remain, because it is impossible that that
which is flesh, should be at the same time




313
bread. Now, Christ expressly declared that
that which He held in His hand was His own
flesh; therefore it was no longer bread.
Q. Who, then, first received the body and blood
of Jesus Christ, under the appearance of bread and
wine?
A. The twelve Apostles.
Q. Was no one else to share this blessing of blessings?
A. It was the will of Jesus that, from  this
moment, all His poor creatures should freely
eat His flesh, and drink His blood, to make
them holy before God.
Q. But how could this be done, since Jesus- knew
that in about forty days He would be in heaven,
and no longer on earth to give away His flesh and
blood?
A. Jesus left others on earth to change for
Him  bread and wine into His body and
blood.
Q. What others did He leave on earth to do this
for Him?
A. He gave power to His Apostles to change
bread and wine into His body and blood,
and to give it to the people as He gave it to
them.
Q. In what words did Jesus Christ give this power
to His Apostles?




314
A. He said to them, "Do this in remembrance of me."
Q. What did He mean by those words?
A. Jesus meant to say this: By My power
I have changed bread and wine into My body
and blood. I give you power to do the same.
Take bread and wine into your hands, and
speak over the bread-"This is my body,"
and over the wine-" This is my blood," and
bread and wine will be instantly changed into
My body and blood, and then give it to others
for the good of their souls. And this power
to change bread and wine into My body and
blood give ye to others, who shall give it
again to others, and'so on to the end of the
world, that all My people may know Me and
receive Me, they in Me and I in them.
Q. How long were the body and blood of Jesus
Christ to be given to men?
A. The body and blood of Jesus will be
given by the priests of Jesus Christ to the
people, till the end of the world.
Q. When does the priest make use of the
power which he has received from Jesus Christ to
change bread and wine into the body and blood of
Christ?
A. About the middle of the Mass, the priest




315
takes bread and speaks over it the words:
"THIS IS MY BODY."
Q. What becomes then of the bread?
A. By the power of God  the bread is
changed into the body of Jesus Christ.
Q. What does the priest do after this?
A. Hie speaks over the wine in the chalice
the words: " THIS IS MY BLOOD."
Q. What becomes of the wine when these words
are pronounced?
A. It is immediately  changed  into  the
blood of Jesus Christ.
Q. What is this change called?
A. Trctnsubstant'iation, which means a real
change of the whole substance of the bread
into the whole substance of the body of Christ
our Lord, and of the whole substance of the
wine  into  the whole  substance  of His
blood.
Q. Has this always been the doctrine and belief
of the Catholics of all times, and in all countries?
A. Yes; as all the Fathers testify.
Q. What says St. Ambrose?
A. " Before the consecration, there is bread
alone-but after the words of consecration are
pronounced, the bread is changed into the
body of our Lord."  Lib. IV., c. 4.




316
Q. What says St. Gregory of Iyssa?
A. "I firmly believe, that the  bread is
changed into the body of Christ."  Cat., c. 37.
Q. But if the Holy Eucharist is the body of
Christ, how can it still be called simply bread? for
instance, St. Paul says: " The bread which we break
is it not the partaking of the body of theaLord? "'
and again, "Whosoever shall eat this bread unworthily, etc."  1 Cor. x. 16.
A. The Holy Eucharist is called bread, not
because it is so in reality, but because it was
bread before it was consecrated.
Q. Can you give an instance of this manner of
speaking?
A. In the Gospel of St. Matthew, it is said:
"The blind see, the lame walk," chap. xi.,
which is to be understood of those who were
before blind or lame.
Q. What other answer can you give?
A. The Eucharist is also called bread, because it has the appearance of bread.
Q. Give an example taken from Scripture?
A. The Scripture called the three angels
who appeared to Abraham, three men, because
they appeared under the shape of men; in like
manner, the Scripture calls that bread, which
has the appearance of bread.




317
Q. What do you mean by the species or appear.
ances of bread and wine?
A. I mean that Jesus Christ leaves the
shape, taste, smell, and color of the bread and
wine, as they were before the bread and wine
were changed into His body and blood.
Q. Why does not Jesus Christ also change the
shape, taste, and color of the bread and wine?
A. Our blessed Saviour leaves these appearances of bread and wine, because  He uses
them to hide Himself under them.
Q. Why does He thus hide Himself?
A. Because if He were to show Himself in
all His heavenly brightness and glory, every
one would be afraid to go near Him,.alnd receive Him.
Q. Is Jesus Christ present in the Eucharist at all
times?
A. He is really present from the moment
that the words of consecration are pronounced.
For our Saviour said: "This is my body,"
and it is most certain that what Christ said,
was true at the moment in which. he said it.
Q. Can you explain more clearly what you have
just said?
A. Christ does not say, this mvill be My body
when you will eat it-He says: This is My




318
body-and the word " is " marks present, and
not future time.
Q. What says St. Ambrose on the words of consecration?
A. He says that the words of consecration
are as powerful as those which God used in
creating the world. Lib. IV., c. 4.
Q. What follows from this?
A. That the body of Jesus Christ is present
immediately after the words of consecration,
just as the world was created  the moment
after God had spoken the word which made
it come forth from nothingness.
Q. What says St. Cyril in his epistle to Golosyrius?
A. He says, that it is the height of folly to
assert that the consecrated Host ceases to be
such some days after its consecration.
Q. How long does Jesus Christ remain present
under the species?
A. He remains as long as the species last.
Q. What would happen to the body of our Saviour, if a host were, by accident, to fall into the fire
or water?
A. The body of Jesus Christ would suffer
nothing by it-the species only would be consumed.




319
Q. Is there under the appearance of bread, only
the body, and under the appearance of wine, only
the blood of Jesus Christ present?
A. No; under each species, Christ is present entire and undivided, as He is entire and
undivided in heaven.
Q. When the priest breaks or divides the Sacred
Host, does he also break the body of Christ?
A. No; he breaks or divides only the species or appearances, the body of Christ itself
is present in each part entire and living, in a
true, though mysterious manner.
Q. What do we call Jesus Christ present under
the appearances of bread and wine?
A. The Holy Eucharist, or the Blessed Sacrament, or the Sacrament of the Altar, or the
Sacred Host, or Viaticum.
Q. What, then, is the Holy Eucharist?
A. The Holy Eucharist is the body and
blood of our Lord Jesus Christ, who is truly,
really, and substantially present, under the
appearances of bread and wine.
Q. Why is it called " Eucharist"?
A. From  the Greek word "'Eucharistia,"
which means "Good Grace," because it contains Jesus Christ, our Lord, the source of all
gifts and graces.




320
Q. Why is it also called " Blessed or Most Holy
Sacrament"?
A. Because it contains Jesus Christ himself, the author of all the sacraments, and of
all holiness.
Q. Why is it also called " The Sacrament of the
Altar"?
A. Because it is offered and preserved on
the altar.
Q. Why is it called " Sacred Host"?
A. Because it contains Jesus Christ, the
true Host, or Victim, immolated for us.
Q. Why is it called " Viaticum"?
A. Because Viaticum means provision for a
journey, and Jesus Christ in this sacrament
is the spiritual food, by which we are strengthened during our pilgrimage on earth, and especially in the hour of our death, when we
pass to eternal happiness and glory.
Q. What is the outward sign of this sacrament?
A. The appearances of bread and wine.
Q. What is the inward grace it conveys to the
soul?
A. Jesus Christ himself, the Author and
Giver of all graces.
Q. Is Jesus Christ to be adored in the Blessed
Sacrament?




A. Most assuredly, since He is truly God.
St. Paul says that all angels adore him-He
requires not less from men.
Q. Is it, then, a duty for us to kneel down before
the Blessed Sacrament'?
A. It is, for as St. Augustine says: " It is a
sin not to adore Him in this sacrament."  (In
Psalm 98.)
Q. What says St. Ambrose on this subject?
A. " We adore the flesh of Jesus Christ during the celebration of the Sacred Mysteries."
(Lib. III. De Spirit Sanct.)
Q. What does the Real Presence of Jesus Christ,
in the Blessed Sacrament, require us to do?
A. To visit Him  often, and to adore Him
with the deepest humility possible, and with
the most ardent love and gratitude.
Q. How does the Church induce us to show due
honor to Jesus Christ in the Blessed Sacrament?
A. She often, exposes the Blessed Sacrament
for public adoration, gives benediction with
it, carries it reverently about in solemn procession, has established Feasts and Confraternities of the Blessed Sacrament, and of
the Sacred Heart of Jesus, and has ordered
that a lamp, as an emblem of adoration and
love, be kept burning day and night before
21




322
the altar where the Blessed Sacrament is kept
in the Tabernacle.
Q. Why did Jesus Christ institute the Blessed
Sacrament?
A. That He might continue to offer Himself to His Heavenly Father for us in the
Holy Sacrifice of the Mass, and give Himself,
in Holy Communion, as food to our souls.
LESSON VIII;
THE SACRIFICE BEFORE THE
COMING OF CHRIST.
Q. Does a great lord of this world wish to be
honored by his servants?
A. He' does.
Q. How much should he be honored by his servants?
A. As much as he deserves.
Q. In what manner does he wish his servants to
honor him?
A. By obeying all his commands.
Q. Which of all lords deserves to be honored most?
A. God, Who is the Lord of heaven and earth.
Q. Are men His servants?
A. Yes; because He is their Supreme Lord
and God.




323
Q. What honor did God, at all times, require men
to give Him?
A. The honor of adoration.
Q. What do you mean by the honor of adoration?
A. We give God the honor of adoration if
we worship Him  as the Supreme Lord of
heaven  and  earth, and  acknowledge His
supreme dominion over all His creatures.
Q. How can we show best that we give this
honor to God?
A. By doing all that He commands.
Q. Did our first parents, Adam and Eve, show in
this manner that they acknowledged and honored
God as the Supreme Lord and Master of heaven
and earth?
A. No; they offered a very great insult to
God by disobeying His command.
Q. What became of them in that moment?
A. They became the enemies of God.
Q. Could they, as enemies of God, again do anything by which to appease and please God?
A. As enemies of God they could no longer
please Him in anything they did.
Q. Did they remain enemies of God?
A. No; God showed mercy to them.
Q. How did God show mercy to them?
A. He gave them the grace to be very sorry




304
for their sin of disobedience. They asked His
pardon, and were ready even to lay down their
lives to repair the injury they had offered to
God by the sil of their disobedience.
Q. What did God give them to understand?
A. God gave our first parents to understand
that all the penances and good works they could
perform, together with the sacrifice of their
lives, would not be enough to cancel their
great debt.
Q. How did He console them?
A. He consoled them  by the promise of a
Redeemer who would live and die in perfect
obedience to His holy will in order to blot out
their sin, and who, by His obedience, would
honor Him  far more than he had been  or
could be dishonored by them  or by their
whole posterity.
Q. What did Adam and Eve do after this consoling promise?
A. They firmly resolved always to honor
and worship God as their Supreme Lord by
living up to His holy will for the remainder of
their life, and hoped, by so doing, to obtain
forgiveness and life everlasting, through the
merits of the Redeemer to come.




325
Q. But had not our first parents become much
inclined to evil; was not their will'greatly weakened
on account of their sin; were they not very apt to
forget themselves, break their good resolutions,
even so far as to neglect to give God the honor of
adoration?
A. Yes; they were very apt to neglect this
most sacred and essential duty towards their
most merciful Creator.
Q. What, then, did God do to strengthen the resolve of our first parents always to give Him the
due honor and homage of adoration?
A. He gave them  a positive command to
offer Him  sacrifice, that is to say, such outward acts of divine worship as would fittingly
express the sentiments of their heart.
Q. How did God give this command?
A. He instructed our first parents to offer
Him, instead of their life, other sensible objects; to destroy or otherwise change the
same, in order to declare and acknowledge by
this destruction or change of sensible things,
that He was the Supreme Lord of the Universe, the Sovereign Master of life and death;
that, were He to require it, they would be
willing even to sacrifice their own life in order
thus to render Him an honor and homage of




326
which He alone, was worthy and well deserving.
Q. What else did God give our first parents to
understand?
A. He also gave them  to understand that
these sacrifices were to remind them  of the
Redeemer to come, and of the sacrifice which
He would make to take away their sin; that
these sacrifices of theirs, as figures of the sacrifice of the Redeemer to come, would be pleasing to Him if made in the proper manner,
and with the proper dispositions of the heart.
Q. In what manner, then, was the offering of a
visible thing to be made to God?
A. The visible thing offered had to be destroyed or changed: —animals, for instance,
were slain, other sensible objects were burned
or poured out, such as wine, oil, and the like.
Q. With what intention, or disposition of the
heart, should these offerings be made to God?
A. With the intention thus to give God supreme honor-the honor of adoration, and to
show their hope in the merits of the sacrifice
of the Redeemer to come.
Q. In what, then, consisted the character or essence of sacrifice?
A. The character or essence of sacrifice was




327
always held to consist in the destruction, or
change of the thing offered, as without this
destruction or change it seemed that man did
not fittingly express his inward acknowledgment that God was the Supreme Lord of the
Universe, the Sovereign Master of life and
death, and as such worthy even of being honored by the sacrifice of man's life, were He to
require it.
Q. What follows from this?
A. From this it is easy to understand how
it never came to pass that sacrifices were offered to any one except God, they having always
been considered the highest act of worship,
an act which  could not be rendered to any
creature.
Q. Were also sacrifices made to God for other
purposes than merely to give God the honor of
adoration?
A. Yes; sacrifices were also made to thank
God for graces received, or to obtain particular favors, or to appease God after having offended him.
Q. Did not this original revelation or command
of God concerning sacrifice become very much corrupted in the course of time?
A. Yes; men, supposing that that which




328
they loved and prized the most would be the
most pleasing to God, at last came to sacrifice their fellow-men, nay, even their own
children, and thus, instead of honoring God
by sacrifice, they only dishonored Him in the
highest degree.
LESSON IX.
Q. What did God do in order that sacrifices might
always be made to Him in the manner and with
the intention which He had taught our first parents?
A. He chose a particular people to whom
He gave particular laws about the sacrifices
they were to offer.
Q. What particular people was this?
A. The Jewish nation.
Q. What did God's laws to the Jewish nation ordain?
A. They ordained:  1. What things should
be offered to God in sacrifice.
2. For what intention sacrifices should be
offered.
3. Who were to be the priests to offer sacrifice.




329
4. The manner in which sacrifices should
be offered.
Q. What did the Jews offer to God in sacrifice?
A. They offered certain animals, bread, salt,
fruits, wine, oil, etc.
Q. Whom did God choose as priests to offer sacrifice to Him?
A. Aaron and his sons and their descendants.
Q. In what manner were sacrifices to be made?
A. The things offered were, as God ordained
in the beginning of the world, either to be
destroyed by fire, or otherwise changed and
rendered useless.
Q. What were the people to declare by this de.
struction or change of the things offered?
A. That they wished to give to God the
supreme honor of adoration, and to acknowledge that He was the Supreme Lord of heaven
and earth, the Sovereign Master of life and
death.
Q. What else were the people fittingly to express
by this destruction or change of the things offered to
God?
A. They were also to express and acknowledge thereby, that on account of their sins
they had deserved everlasting destruction.




330
Q. What were these sacrifices called?
A. Burnt-offerings or holocausts.
Q. Were such sacrifices also made for other inten.
tions?
A. Yes;. sacrifices were also made with
the intention of thanking God for blessings
received, or of appeasing Him after having offended Him, or of obtaining particular favors.
Q. Why were sacrifices ordained to thank God
for certain favors received?
A. To remind the people of their duty of
acknowledging God as the Author and Giver
of all blessings.
Q. What were these sacrifices called?
A. Thank-offerings.
Q. Why were sacrifices ordained to appease God
after having offended Him?
A. To remind the people of their guilt before
the Lord, and of the hope they should place in
the Redeemer to come, by the merits of whom
alone they would be pardoned, and received
again into the friendship of God.
Q. What were these sacrifices called?
A. Sin-offerings.
Q. Why were sacrifices ordained to obtain certain
graces and blessings?
A. To remind the people of the necessity




331
of praying to God, in order to obtain the
graces necessary to live and die in HIis friendship.
Q. What were these sacrifices called?
A. Sacrifices of impetration.
LESSON X.
HOLY MASS-THE SACRIFICE OF
THE NEW LAW.
Q. Since sacrifice was instituted by God Himself
in the very beginning of the world, for the most
sacred ends, how long was it to last?
A. Sacrifice was never to cease so long as
human beings remained on earth.
Q. Ho w can this be, since the sacrifices of the Old
Law are no longer offered to God?
A. The reason why the sacrifices of the Old
Law are no longer offered is because Jesus
Christ, our Blessed Saviour, abolished them.
Q. Why did He abolish them?
A. Because they were imperfect, and  to
last only for a time, and then to give way to
the perfect sacrifice that was to succeed them.
Q. How could they be imperfect, since God Himself ordained them?
A. God ordained them  only as emblems,




332
figures, and representations of that undefiled
oblation which was to succeed them.
Q. Could not the sacrifices of the Old Law take
away sin?
A. Those sacrifices were good in themselves
because appointed by God, "but it is impossible," says St. Paul, "that sin should be taken
away with the blood of oxen and goats." IIeb.
x. 4.
Q. How do we know that those sacrifices were
to last only for a time, and then to give way to the
perfect sacrifice that was to succeed them?
A. God Himself foretold by His prophet
that those sacrifices would be abolished and
succeeded by a perfect one.
Q. In what words did God foretell this?
A. In these: "I have no pleasure in you
(Jews), and I will not receive a gift from your
hand.  For, from the rising to the setting of
the sun, my name is great among the heathens,
and in every place there is a sacrifice, and
there is offered to my name a clean oblation."
MIalachy i. 10.
Q. How do we learn from this prophecy that the
Jewish sacrifices would be rejected?
A. Because God expressly says: "I will receive no gift from your hand."




333
Q. How dowe learn bythis prophecy that another
sacrifice would be substituted for the Jewish sacrifices?
A. Because God plainly declares that "in
every place there is a sacrifice offered to my
nalle."
Q. How do we learn by this prophecy that a
perfect sacrifice was to succeed the Jewish sacrifices?
A. Because God calls the new sacrifice " a
clean oblation," a pure sacrifice.
Q. What else does God foretell by the prophet
M[alachy?
A. That the new  sacrifice, or clean oblation, will be offered to Him  "from the rising
to the setting of the sun."
LESSON XI.
Q. When Jesus Christ abolished the Jewish sacrifices because they were no longer pleasing to His
Heav.enly Father, as had been foretold by the
prophet Malachy, did He not, at the same time,
abolish the law of sacrifice altogether?
A. By no means. Our Divine Saviour came
on earth, not to destroy the law of sacrifice,




334
but to fulfil it, to make it perfect; whatever
was essential to the right worship of God in
the Old Law, in the Jewish religion, remained
essential also in the New Law, the Christian
religion.  Sacrifice, then, which was the very
essence of the Jewish religion, remained also
the essence of the Christian religion.
Q. How did our Saviour fulfil the law of sacrifice
and render it perfect?
A. He substituted a perfect victim for the
victims offered up in the Old Law-for sheep,
oxen, lambs, and the like.
Q. Who is this perfect victim or clean oblation?
A. Jesus Christ, the Son of God, Himself.
Q. How did He become our victim?
A. The Son of God is equal to I-is Father in
all things.  He, therefore, deserves the same
honor and worship as His Father, and cannot
give Him  the honor of adoration, or thank
Him  for us, or appease Him for our sins, or
obtain favors from Him for us. So He became
man, and -as man He adored and worshipped
His Father for us, thanked Him, appeased
Him, and prayed to him for us.
Q. Was the honor of adoration which Jesus
Christ gave to His Heavenly Father for us, was




335
the offering which He made of Himself for our sins,
were the prayers and thanksgivings which He
offered for us, more pleasing to His Heavenly Father than all the sacrifices which were offered in
the Old Law to honor God, to thank Him, appease
Him, and obtain favors from Him?
A. They were, indeed, infinitely more pleasing to Him.
Q. Why so?
A. Because whatever Jesus Christ did as
man, is attributed to His Divine Person, who
is infinite.  Therefore, all that He has done
for us is of an infinite nature. The honor of
adoration which He paid on earth  to His
Heavenly Father for us, is infinite;  His
atonement for our sins is infinite; His thanksgivings are infinite, and His prayers are infinite in merit and in value.
Q. When did Jesus Christ more particularly
honor and worship His FPather for us, thank Him,
appease Him for our sins, and pray for us?
A. When about to die on the Cross. He then
offered to His Heavenly Father, in our behalf,
His life and death, together with all He had
done for us on  earth  during thirty-three
years, exclaiming in a loud voice: "It is consummated."




336
Q. What did our Blessed Saviour mean by these
words, " It is consummated"?
A. He meant to say that He had done all that
was necessary-1. To honor His Heavenly
Father for us, and repair the insults offered to
Him by our sins.  2. To appease Him for our
sins.  3. To thank Him  for all His benefits
and blessings. 4. To obtain for us all possible  spiritual  and temporal benefits and
blessings.
Q. What do we call the offering which Jesus
Christ made of Himself to His Heavenly Father on
the Cross in our behalf?
A. We call it the visible, bloody sacrlifice, or
offering of Jesus Christ on the Cross, because
He shed His blood for us in a visible manner.
Q. When was this bloody sacrifice perfected, or
entirely accomplished?
A. We have seen above that the true character, or essence of sacrifice, consists in the
destruction or the change of the thing offered
to God.  So the bloody sacrifice of Jesus.
Christ was perfected, or entirely accomplished
at the same instant that the separation of
His blood from the body caused His death.




837
LESSON XII.
Q. Did Jesus Christ wish to offer Himself for us
every day even to the end of the world for those intentions for which He offered Himself on the Cross
in a visible and bloody manner?
A. He did, indeed, for He knew that He
was that clean oblation foretold by the prophet Mallachy, to be offered to the Heavenly
Father "in every place, from the rising to the
setting of the szn."
Q. But how could this be done, since our Blessed
Saviour knew that after His resurrection He could
die no more, and that forty days after, He was
to be in heaven, and not on earth to offer Himself
in sacrifice for us to His Heavenly Father?
A. His love for the honor of His Father,
and His charity for us, found an easy means
to sacrifice Himself every day and everywhere to the end of the world, but not in a
visible and bloody manner as on the Cross,
but il an invisible and unbloody manner.
Q. How could Jesus sacrifice' Himself in an in.
visible and unbloody manner?
A. He did so at the Last Supper, when —1.
He took  and offered bread and wine.  2.
Changed the same into His body and blood,
22




338
and, under the appearance of bread and wine,
offered Himself for us to His Heavenly Father
for the four intentions just mentioned; and
then, 3. Received His own body and blood,
and gave the same also to His Apostles, as St.
Thomas Aquinas (de Humanit. Christi, Artic.
xvii.), St. Jerome and many others teach.
Q. What do we call this?
A. We call it the unbloody or EucharctistiC
sacrifice of Jesus Christ, or the Holy Mass.
Q. Did Jesus Christ, then, at the Last Supper,
really offer His boey and blood for us to His lFather?
A. Yes; He offered His body and blood
for us not only whilst He was upon the Cross,
but also when He celebrated the Last Supper.
Q. How does this appear?
A. This appears clearly from these words
of Jesus Christ: "This is my body, which is
given for you."  Luke xxii. 19.  Here our
Saviour does not say —  This is my body,
which will be given for you," but He says,
which is given for you now, at the moment in
which I am speaking.
Q. Does not this appear still more clearly from
the words which Jesus Christ pronounced when
holding the chalice?




339
A. Yes; for the Greek text says: "This is
the chalice, which is shed for you."
Q. What follows from these words?
A. The chalice was not shed for us on the
Cross, therefore it was shed for us at the Last
Supper.
Q. Is there any difference between the bloody
sacrifice of Jesus Christ on the Cross, and His ulnbloody sacrifice at the Last Supper?
A. There is no essential difference.  The
only difference is in the manner in which
Jesus Christ offered Himself on those two occasions.  At the Last Supper the manner in
which He offered Himself was unbloody and
invisible, whilst on the Cross it was bloody and
visible. In each instance, the priest was the
same, and the victim offered was also the same
-Jesus Christ Himself.
Q. But was it not said above, that the true character or essence of sacrifice consists in the destruction or change of the thing offered in sacrifice, and
that, therefore, the sacrifice of Jesus Christ on the
Cross was perfect, or entirely accomplished, only
at the moment of His death? But since His resurrection, Jesus Christ can die no more. How then,
can He be a perfect sacrifice under the appearances
of bread and wine, since a sacrifice cannot be perfect without the loss of life?




340
A. Jesus Christ, it is true, can no more die
or lose the glorious life which He possesses in
heaven.  But under the appearances of bread
and wine, He possesses a kind of life-called
His sacramental, or Mystic Life-which He
can lose and does lose as soon as the appearances of bread and wine cease to exist.
Q. In what, then, consisted the essence of this unbloody or Eucharistic sacrifice?
A. The essence of this sacrifice consisted in
rendering present by the words of consecration, the holy Victim-His sacred body under
the two species, and in the oblation which He
made of it.
Q. In what words did Jesus Christ make the oblation of His body to His heavenly Father?
A. The same words which rendered the
body of Christ present under the two species,
served also to make the oblation thereof.
Q. When was the unbloody sacrifice of Jesus
Christ entirely accomplished?
A. At the very instant that' He lost His sacramental or mystic life.
Q. When did He lose this life?
A. Soon after He and the Apostles had received His body and blood.




341
Q. Of how many parts did the unbloody sacrifice
of Jesus Christ consist?
A. Principally of these:  1. The offering of
bread and wine. 2. The change of bread and
wine into the body and blood of Jesus Christ;
and 3. The eating of the flesh and drinking
of the blood of our Saviour.
Q. Who, then, first celebrated the first Mass on
earth?
A. Our Lord Jesus Christ Himself at the
Last Supper.
Q. Can you now tell what the Mass really is?
A. The Mass is the unbloody sacrifice of
the body and blood of Jesus Christ under the
appearances of bread and wine.
LESSON XIII.
Q. How could Jesus Christ offer Himself in Mass
" in every place from the rising to the setting of the
sun " after His ascension into heaven?
A. By instituting a new and perfect order
of priesthood to offer up the unbloody sacrifice
in every place of the world.
Q. How many classes of the priesthood were
there in the Old Law?




342
A. There were  two distinct classes: One,
the priesthood of Aaron, who offered the blood
of animals; the other, the priesthood of Melchisedech, who offered bread and wine.
Q. Did our Blessed Saviour unite in His own
divine person both of these classes of the priesthood?
A. Ie did, as was foretold by the royal
prophet David, who called Jesus Christ a
"Priest forever according to the order of Melchisedech."  Ps. cix.
Q. Why is He called a priest " according to the
order of Melchisedech "?
A. Because, at the Last Supper, He used
bread and wine, according to the rite of Melchisedech.
Q. How was Jesus Christ a priest according to
the rite of Aaron?
A. Because on the day after the Last Supper He offered up Himzself in a bloody manner as the victim of our sins, according to the
rite of Aaron.
Q. Did Jesus Christ also unite the two kinds of
sacrifice of the Old Law-the bloody, or the sacrifice of animals, and the unbloody, or the sacrifice
of bread and wine, of the fruits of the earth?
A. He united both kinds of sacrifice in the




343
one adorable sacrifice of His body and blood,
which He offered up under the appearances
of bread and wine.
Q. But how is the bloody sacrifice of Jesus Christ,
or His death on the Cross caused by the separation
of the blood from the body, particularly represented
in His unbloody sacrifice-in Holy Mass?
A. The death of Christ, which was caused
by the separation of the blood from the body,
is strikingly represented by the two distinct
consecrations.
Q. How do you explain this?
A. By virtue of the words which 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 separation of the blood
in the chalice from the body under the appearance of bread, represents the bloody death
on the Cross in an unbloody mystical manner.
Q. Why is Jesus Christ called by David a priest
forever?
A. Because He continues to the end of the
world to offer up the unbloody sacrifice of
His body and blood by the hands of the




344
new and perfect order of priests which IHe
instituted at the Last Supper.
Q. How did Jesus Christ institute a new and
perfect priesthood?
A. After He had sacrificed His body and
blood in an invisible and unbloody manner
at the Last Supper, He, at that very time.
empowered and commanded the Apostles to
do the same, and thus instituted the new and
perfect order of priests.
Q. In what words did Jesus Christ give this power
and command to the Apostles?
A. In these: " Do this il commemoration
of me."
Q. What is the meaning of these words?
A. Our Saviour meant to be thus understood: I took bread and brake, and gave to
you, saying, this is My body, and really and
substantially made  it My body, which is
given  for you —I took  the  chalice, gave
thanks, and said:  This is My blood, and
really and substantially made it My blood,
which shall be shed for many. I thus offered
to My Heavenly Father in a mystic and unbloody manner, My real body and blood, that
same victim which is to be immolated on the




345
Cross in a visible and bloody manner. So do
you, take bread, and blessing it, make it My
body; and taking wine, bless it, and make it
My blood; and thus continually present to
My Father, in an unbloody manner, not a different, but the self-same sacrifice which shall
be offered up in a bloody manner once upon
the Cross: Do this for a commemoration of
Me, for as often as you shall eat this bread,
and drink this chalice, you shall show the death
of the Lord until He come.
Q. Did the Apostles obey the command of Jesus
Christ to offer up the unbloody sacrifice?
A. They did, as we can clearly see from the
Acts of the Apostles (chapter xiii. 2), where
St. Luke informs us that as the Apostles were
ministering, that is to say, as they were sacrificing to the Lord, the Holy Ghost said to
them: "Separate me Saul and Barnabas."
The  same sacrifice which  the Evangelist
distinguishes by the term  " ministration,"
we Catholics, at the present day, call the
" Mass."  St. Matthew, the Apostle, as history informs us, was pierced with a lance
whilst celebrating the holy sacrifice of the
Mass.




346
Q. How long has the holy sacrifice of the Mass
been offered?
A. It has been offered from the time of the
Apostles up to the present day, and will so
continue  to  be  offered to the end of the
world.
Q. Where, then, do we see fulfilled the prophecy
of Malachy, that " from the rising of the sun to the
going down, there is offered to my name a clean
oblation"?  Chap. i.
A. Only in the Catholic Church, whose
priests daily offer the holy sacrifice of the
Mass, the clean oblation for the living and
the dead.
Q. What says St. Augustine of the sacrifice of the
Mass?
A. "This sacrifice," he says, "was established as a substitute for all the sacrifices of
the Old Law."  De Civit., lib. 17.
Q. What says St. Irenaeus?
A. "The Apostles received  the  sacrifice
from  Jesus Christ, and the Church having
received it from  the Apostles, celebrates it at
the present day throughout the world, according to the prophecy of Malachias."  Lib. iv.
c. 32.
Q. Has any enemy of the Catholic religion ever




347
been able to prove that a Pope or Bishop introduced
the Sacrifice of the Mass?
A. No; not one of all the enemies of our
holy religion could ever prove that the Mass
was introduced by a Pope or Bishop.
Q. What follows from all this?
A. It follows that we have received the sacrifice of the Mass from Jesus Christ, through
the Apostles.  For, when a custom  prevails
universally in the Church, and it is impossible to show what Pope, or Bishop, or Council
introduced it, we are certain that it is derived
fiom the Apostles.
Q. Did Jesus Christ institute Mass in the manner
in which it is celebrated at the present clay?
A. He instituted only the principal parts
of the Mass, the accessory part comes from
the holy Catholic Church.
Q. What do you call the principal parts of the
Mass?
A. The principal parts of the Mass are: 1.
Offertory; 2. Consecration; and 3. Commnunlion.
Q. What takes place at the Offertory?
A. The priest offers bread and wine.
Q. What, takes place at the Consecration?
A. The priest pronounces, in the name of




348
Jesus, the sacred words of consecration, by
which the bread and wine are changed into
the body and blood of Jesus Christ.
Q. What takes place at the Communion?
A. The  priest consumes  the  body and
blood of our Lord.
Q. What do you call the accessory part?
A. The accessory part is composed of all
the ceremonies of the Mass.
LESSON XIV.
Q. If, as you said, the Sacrifice of the Mass and
the Sacrifice of the Cross are but one and the same
sacrifice, why, then, is the same sacrifice daily renewed; was not the Sacrifice of the Cross sufficient
for the redemption of the whole world?
A. The Sacrifice of the Cross is indeed of
infinite value, and more than sufficient for
the redemption of all mankind, but to be of
profit to us, we must make use of the means
necessary to apply it to our souls, and these
means are the Sacrifice of the Mass, the sacraments, prayer, and good works.
Q. How, then, must we consider the Sacrifice of
the Mass?




349
A. As an efficient means by which the merit
of the Sacrifice of the Cross is, in a special
manner, applied to our souls.
Q. For what intentions, then, should we hear and
offer up the Sacrifice of the Mass?
A. We should hear and offer up Mass as a
sacrifice of adoration and praise, of thanksgiving, of propitiation, and impetration.
Q. Who, in Mass, praises and honors the Heavenly Father for us, thanks Him for all the blessings
bestowed upon us, appeases Him for our sins, and
offers His prayers to Him to obtain for us all spiritual and temporal blessings?
A. It is Jesus Christ Himself, who,. under
the appearances of bread and wine, offers
Himself to His Heavenly Father, through the
hands of the priest.
Q. What must be your principal intention in hearing Mass?
A. To honor the Heavenly Father with the
honor of adoration with which Jesus Christ,
His Son, honored Him  for us on earth, and
which He offers to Him in every Mass.
Q. Why should this be your chief intention in
hearing Mass?
A. Because the most essential duty of man
is to pay to God the honor of adoration and




350
acknowledge His supreme dominion over all
creatures.
Q. How much does God deserve this honor of
adoration?
A. He deserves it in an infinite degree.
Q. But how can we offer to God an infinite honor
of adoration since we are but finite creatures?
A. Jesus Christ has given us an easy means
to do so.
Q. How so?
A. Being an infinite Person as He is, all
the honor of adoration which Jesus Christ
paid to His Father, was infinite, and as He
offered this honor to His Father for us, it is
ours, especially at Mass, where He again offers
for us to His Father all the acts of adoration of His life on earth.  Therefore we offer
to God an infinite honor.of adoration if, at
Mass, we offer to Him  the infinite acts of
adoration  of His well-beloved  Son, Jesus
Christ.
Q. For what other intentions should we hear
Mass?
A. To thank  God for all His graces and
blessings, spiritual and temporal.
Q. How do you hear Mass for this intention?
A. By offering up to God the infinite acts of




351
thanksgiving which Jesus Christ offered to
Him  on earth, and again offers for us in
Mass.
Q. Por what other intention should we hear
Mass?
A. To atone thereby for our own sins and
for the sins of all the living and dead.
Q. In what sense is Mass a sacrifice of propitiation or atonement for the sins of the living?
A. It is a sacrifice of  propitiation  for
the living, because it obtains for them the
spirit of tirue sorrow for their sins, and the
grace to do penance for them, and it is also a
sacrifice of propitiation because it remits the
temporal punishments which  the just still
owe to the Divine Justice, on account of certain sins.
Q. In what sense is it a sacrifice of propitiation for
the dead?
A. In  this, that it contributes to the remission of the temporal punishments of the
souls in Purgatory.
Q. How do you prove Mass to be a sacrifice of
propitiation?
A. From these words of our Saviour: " This
is my blood which shall be shed for many for
the remission of sins." Matt. xxvi. 28.




352
Q. What says the Apostle St. Paul?
A. " Every high. priest is appointed for men
in the. things that appertain to God, that he
may offer up gifts and sacrifices for sins."
Heb. v. 1.
Q. What conclusion do you draw from this text?
A. That since we have pontiffs and priests,
they must necessarily offer up sacrifice for our
sins.
Q. Is there, then, more than one sacrifice of propitiation? Was it not the Sacrifice of the Cross
alone which atoned for our sins?
A. The Sacrifice of the Cross and the Sacrifice of the Mass are but one and the same
sacrifice.
Q. Why so?
A. Because in both it is the same High
Priest who offers, and the same Victim who
is offered, namely, Jesus Christ our Lord,the priest acting only in the name of Christ.
Q. What, then, does Jesus Christ do for us at
Mass to atone for our sins?
A. He offers to His heavenly Father all the
infinite acts of atonement of His whole life,
but especially that great act of atonement
which He offered for our sins on the Cross by
shedding His most precious blood,




353
Q. What is the power of this act of atonement
offered by Jesus Christ at Mass to His Heavenly
Father?
A. It appeases the Heavenly Father, Who
grants to  sinners the grace of true repentance, and to the just on earth, and to the
souls in purgatory, the remission of temporal
punishments still due  on account of their
sins.
Q. Was the Sacrifice of the Mass offered for the
dead in the first ages of Christianity?
A. It was, as may easily be shown from the
testimony of the Fathers.
Q. What says St. Jerome?
A. IHe says that by every Mass, not only
one, but several souls are delivered from  purgatory.  Apud Bern. de Busto, Serm. 3 de
Missa.
Q. What says St. Augustine?
A. It is not to be doubted, that the dead
are aided by alms, prayers, and by the salutary
sacrifice.  T. V. Serm. 172, n. 2, 3, col. 1196.
Q. Is there still any other intention for which we
should hear Mass?
A. We should also hear Mass with the intenition of obtaining all possible graces and
favors, spiritual and temporal, especially the
23




354
grace to live and die in the holy fear and love
of God.
Q. In what sense is Mass a sacrifice of impetration, a source of all possible blessings to us?
A. In this: Jesus Christ offers in Mass to
His Father all those prayers which He offered
to Him with abundant tears on earth during
his life of thirty-three years, and especially
when hanging on the Cross, to obtain for us
all those graces and favors which He knew we
needed in this world, to enable us to lead
a holy life, and die in His holy fear and
love.
Q. How powerful are these prayers and tears of
Jesus Christ with His heavenly Father?
A. They are of such a power that if we offer
them  at Mass to the heavenly Father He
grants us whatsoever we ask of Him  in the
name of His beloved Son.
Q. What follows from all this?
A. That we cannot offer to God greater
praise and honor, or more acceptable thanksgivings for graces received, or acts of atonement for our sins, or more powerful prayers,
than by. hearing Mass with recollection and
devotion.




355
Q. What else follows?
A. It also follows that we are bound to assist at the Holy Sacrifice of the Mass.
Q. How does this follow?
A. If God, for four thousand years, required
men to give Him  by special, though imperfect sacrifices, the honor of adoration, and to
thank and appease Him, and obtain from Him
the necessary graces to live and die in His
holy fear and love, how much more does He
not require Christians to offer to Him that
clean and perfect oblation of the body and
blood of His Son Jesus Christ, in honor of
His divine Majesty, in thanksgiving, in atonement for their sins, and to obtain all necessary
graces for their spiritual and temporal welfare!
Q. How may Mass be heard for these intentions
by those not using a prayer-book?
A. This may be done in the following manner: Let them say,.during Mass the Rosary
of the Blessed Virgin Mary. Let them say
the ten Hail Marys of the first decade in the
following manner:  Hail Mary, full of grace,
the Lord is with thee, blessed art thou among
women, and blessed is the fruit of thy womb,
Jesus, whom I offer to God in honor of His




356
Divine Majesty."   Holy. Mary, Mother of
God, pray for us sinners, now, and at the hour
of our death. Amen.
In the Hail Marys of the second decade, add
after the word Jesus, " Whom I offer to God
in thanksgiving for all His benefits."  Holy
lary, Mother, etc.
In the Hail Marys of the third decade, add
after the word Jesus, " Whom I offer to God
in satisfaction for all my sins, and for those
of all the living and the dead."  Holy Mary,
Mother, etc.
In the Hail Marys of the fourth and fifth
decade, add after the word Jesus, " Whom I1
offer to God to obtain all the, graces necessary
to live and die in His friendship."
Q. What do you say at the elevation of the Sacred
Host?
A. I say: " 0 my God, for the love of this
Thy Son, forgive me my sins, and let me live
and die in Thy grace."
Q. What do you say at the elevation of the blood
of Jesus Christ in the chalice?
A. I say: " 0 my God, through the blood of
Jesus Christ' make me love Thee more and
more, and grant me a happy death."




357
Q. What do you say when the priest receives
communion?
A. I say: " O my Jesus, I love Thee and
wish to receive Thee. I embrace Thee, let me
never more be separated from Thee."
Q. In what spirit should we assist at Mass?
A. When at Mass, we should remember
that as we are associated with the priest of
Christ in offering the adorable Victim to God,
so should we be associated with the Divine
Victim, in  the spirit of self-sacrifice; we
should offer ourselves with Him; we should
lay on the altar the oblation of our soul and
body, our memory, will, and understanding;
our thoughts, words, actions, and intentions
of the day; our life, death, and whole being,
that all may be sanctified by union with Him
who is immolated for the love of us.  We
should offer all generously to God, with selfrenunciation, that the mystic death of Jesus
in His temple may produce in our souls a
similar death-the death of our evil inclinations to worldly pleasures and allurements,
but above all, the death of our self-will, in
order thus to become a fit holocaust in the
sight of God, of which He may dispose accord



358
ing to His good pleasure, for His greater glory
and for the good of our own soul and of our
fellow-men.
Q. What does one show by neglecting to comply
with his essential duty of hearing Mass, especially
on Sundays and holy-days of obligation?
A. He shows either an utter ignorance of his
most essential duty towards God, oran abominable want of faith, an ingratitude towards
God of the blackest kind, and a fearful want
of charity towards himself.
Q, To whom are the fruits of the Mass applied?
A. The fruits of the Mass are partly applied
to all mankind, but more especially to the
whole Church, both militant and suffering;
but they are more particularly applied: 1. To
the priest who celebrates it; 2. To those for
whom  in particular he offers it up; and 3.
To all those who assist at it with devotion.
Q. To whom  do we offer the Sacrifice of the
Mass?
A. We offer it principally to God alone,
but we also celebrate in it the memory of the
Saints, especially of the Blessed Mother of
God.
Q. How do we celebrate the memory of the
Saints in the Mass?




359
A. We offer up the Mass to God in thanksgiving for all the graces bestowed upon them
in this life, and we ask them to pray for us.
LESSON XV.
Q. What is signified by the vestments which the
priest wears at Mass?
A. They represent the  different circumstances of the Passion of our Saviour.
Q. What does the Amice represent, which the
priest wears around his neck?
A. It represents the linen which covered the
face of our Saviour.
Q. What does the Alb represent?
A. The white garment, with which Herod,
in derision, clothed our Saviour.
Q. What does the Chasuble represent?
A. The purple cloak which was thrown on
our Saviour through mockery.
Q. What does the Cross traced on the Chasuble
represent?
A. The Cross which our Saviour dragged
through the streets of Jerusalem.
Q. What do the veil of the Chalice and the corporal represent?
A. The linen which covered the body of




360
our Saviour when it was placed in the sepul.
chre.
Q. What does the Altar represent?
A. The Calvary on which our Saviour was
crucified.
Q. Why is the Missal carried from the left to the
right side of the Altar?
A. To represent that the Gospel passed over
to the Gentiles from the Jews, who rejected it.
Q. Why do all stand whilst the Gospel is read?
A. To show our readiness to do all that the
Son of God has commanded us to do.
Q. Why does the priest, at the Offertory, mingle
some water with the wine?
A. To represent the union of the Divine
with the human nature.
Q. Why does the priest, at the Consecration, elevate the Sacred Host?
A. To represent to us how Jesus Christ was
elevated on the Cross.
Q. Why does he divide the host into three parts,
letting one of them fall into the Chalice?
A. To represent the separation of the soul
of Jesus Christ from the body, and to signify
that the soul descended into Limbo.
Q. Why does the priest pray sometimes in a loud
and sometimes in a low voice?




361
A. He does so in order to imitate our Saviour, Who prayed thus on the Cross.
Q. Why does the priest give a blessing at the end
of Mass?
A. To represent the blessing which Jesus
Christ gave to His disciples before His ascension into heaven.
Q. Why is the Mass said in Latin?
A. 1. In order that the service of God may
be everywhere uniform; 2. In order that by
always using the same words and the same
prayers, the changes to which languages are
subject, may be avoided; and 3. That being
obliged to learn the Latin language, all the
priests of the world may be able to communicate with one another.
Q. But is it not an injury to the people to hear
Mass said in a tongue which they do not understand?
A. Not at all; for the Almighty receives
all prayers in whatever language they are said,
and the people may, if they wish, read the
prayers said at Mass, which they will find
translated in every prayer-book.
Q. But does not the Apostle say: " In the Church
I had rather speak five words with my understanding, than ten thousand words in a strange tongue "?
Cor. xiv. 19.




362
A. The Apostle speaks here of instruction,
for he immediately adds: "That I may instruct others also."
Q. Does not the same Apostle say: " If I pray in
a tongue my spirit prayeth, but my understanding
is without fruit "? Chap. xiv. 14.
A. The Apostle here speaks of those who
had the gift of tongues, and requires of them
to offer up public prayers in a language understood by the people.
Q. Why so?
A. Because, if public prayers were made in
an unknown tongue, those who assist at them
would not know whether or not the prayers
were proper, nor could they answer, Amen.
Q. Are not Catholics under the same inconvenience when hearing Mass?
A. No; for many understand Latin, and
those who do not, soon learn the sense of the
the prayers of the Mass, because the Church
requires her pastors to explain the Mass to the
people.




363
LESSON  XVI.
HOLY COMMUNION.
Q. When the people go to Holy Communion, you
see the priest at the altar, holding in his hand
something which looks like white bread-Is it
bread?
A. No, it is not bread; it is the body of
Jesus Christ, as truly and really as there is a
living God-that body which was nailed to
the Cross, and is sitting at the right hand of
God in heaven.
Q. What do we say of those who have received
the body and blood of Jesus Christ?
A. We say, that they received or went to' Holy Communion."
Q. What, then, is Holy Communion?
A. It is the receiving.of the body and blood,
the soul and divinity of Jesus Christ, under
the appearance of bread and wine.
Q. Who may receive Holy Communion?
A. Only baptized persons who know what
Communion is, and who are in the grace and
friendship of God.




364
Q. Are we bound to receive Holy Commu.
nion?
A. Yes, we are bound to receive it, for Jesus
Christ says: " 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
ill you." John vi. 54.
Q. Is it also necessary to drink the chalice, in
order to receive the blood of Christ?
A. No; because we receive Jesus Christ
whole and entire, under each kind.
Q. Is the blood, then, contained under the appearance of bread?
A. It is, and so also is the body contained
under the appearance of wine.
Q. Does not the priest receive more than the
laity?
A. He does not.
Q. Why do priests confine the use of the chalice
to themselves; is it because they have a better
right to it than the people?
A. No, for when a Pope, Bishop, or priest
receives communion without saying Mass, he
receives only under the appearance of bread.
Q. What is the reason that priests never dispense
with the chalice when saying Mass?
A. The reason is, that Jesus Christ instituted the Holy Eucharist, not only as a sacra



365
ment, but also as a sacrifice, for which both
kinds are required.
Q. Why does the Catholic Church give Holy
Communion to the faithful in one kind only, namely,
under the appearance of bread?
A. 1. To prevent the sacred blood from
being profaned, since, under the appearance of
wine, it might easily be spilled, and could not
well be preserved.
2. To make it easy for all to receive our
Lord, since many feel a disgust at drinking
out of the same chalice.
3. To declare thereby against the heretics,
that Christ is present whole and entire under
each kind.
4. Because we receive as much under one
kind as we receive under both.
5. Because Jesus Christ promises eternal
life to those who receive Him under one kind,
as well as to those who receive Him  under
both. John vi. 50, 52, 58, 59.
Q. But did not Pope Gelasius command all Catholics to receive the chalice?
A. He did, but only on account of the
Manicheans.
Q. What were the errors of the Manicheans?




366
A. Amongst other things they believed that
wine was a creature of the devil.
Q. What means were adopted by Gelasius to hinder those heretics from going to Communion with
Catholics?
A. He commanded the Catholics to receive
the chalice, knowing well that the Manicheans,
from the horror in which they held wine, would
not approach the Holy Table.
Q. What follows from this?
A. That, previous to this order of the
Pope, which  made  it impossible  for the
Manicheans to associate with Catholics, it
was customary to receive our Lord only under
the species of bread.
Q. But did not our Saviour say:  "Drink ye all
of this "?
A. He did, but only to the Apostles.
Q. But if the command to "drink" was here
given only to the Apostles, may we not say with
equal propriety, that the command to "eat" was
also given only to them?
A. The command both to eat and drinkc
was given on this occasion only to the Apostles and their successors in the priesthood.
Q. How do you prove this?
A. Our Saviour said: " Eat and drink," to




367
those only to whom He said: " Do this in remembrance of me." Now He addressed these
last words, "do this in remembrance of me,"
only to the Apostles and their successors in
the priesthood.
Q. How do you show that these last words
were addressed only to the Apostles?
A. In these words, Christ gave the power of
consecrating and of distributing the Holy
Eucharist. It is clear that this power was
given only to the Apostles and their successors.
Q. How can you show that both kinds are not
essential to the sacrament?
A. If both species of bread and wine were
necessary for the sacrament, Jesus  Christ
would not surely have promised as much to
those who receive only one, as to those who
receive both. And again, if the two kinds
were necessary for the sacrament, the Church
of the first ages would not have administered
the one without the other; but that she did
so frequently we have the most abundant
proof.
Q. In what words does Jesus Christ tell us that
Communion under one kind is sufficient for salvation?




368
A. In these: "Whoever eateth of this
bread shall live for ever." John vi. 50, 52, 58,
59.
Q. How do we know that Jesus Christ has a
most ardent desire to be received in Holy Communion?
A. We know it from  these words of our
Lord: " With desire I have desired to eat this
Pasch with you."
Q. What does Jesus Christ promise to those who
receive Him worthily in Holy Communion?
A. iHe promises them life everlasting.
Q. With what does He threaten those who will
not receive Him?
A. He threatens them with everlasting punishment.
Q. What follows from this promise and threat of
Jesus Christ?
A. They prove the unutterable desire of
Jesus Christ to unite Himself to us in Holy
Communion.
Q. Why has He so great a desire to come to us in
Holy Communion?
A. Because His desire to save us is so unutterably great, and because He knows that
without receiving Him we shall not be able to
lead a holy life.




369
Q. When Jesus Christ has come in Holy Communion into a soul that has made a good confession,
what does he give to that soul?
A. Jesus Christ enriches that soul with his
graces and gifts.  He blesses it, and makes it
happy and beautiful like an angel of God.
Q. What else does Jesus Christ do to that soul?
A. He unites Himself to it in a most intimate manner.  He increases its faith, hope,
and charity.
Q. What other blessing does Jesus bestow upon
that soul?
A. He makes the soul hate sin and love the
holy will of God.
Q. Does Jesus Christ bestow upon that soul any
other blessing?
A. Yes; He also makes the soul strong to
resist the temptations of the devil, bad example, and its own inclinations to evil.
Q. Is it, then, a great blessing to receive Holy
Communion?
A. To  receive  Holy Communion is the
greatest of blessings.
Q. What reward has Jesus Christ promised to
those who often receive him worthily in Holy
Communion?
A. He has promised them heaven, and that
he will raise them up at the last day.
24




370
Q. In what words did He promise all those blessings?
A. In these: "He that eateth my flesh and
drinketh my blood, abideth in me,. and I in
him. As the living Father hath.sent me, and
I live by the Father, so he that eateth me, the
same also shall live by me. He that eateth
my flesh and drinketh my blood has everlasting life and I will raise him  up in the last
day." John vi.
Q. Does Jesus Christ bestow these blessings upon
all who receive Him in Holy Communion?
A. Jesus Christ bestows these blessings only
upon those who receive Him worthily, that is,
on those who are free from mortal sin.
Q. Who receive Communion unworthily?
A. Unworthy communicants are —1. All
those who knowingly are in mortal sin, and
who go to Communion after having been refused absolution.
2. All those who have wilfully concealed a
mortal sin in confession.
3. All those who, though they have confessed their grievous sins, have, nevertheless,
no true sorrow for them all, and no firm purpose of amendment.
Q. Who have no true sorrow for their sins?




371
A. 1. All those who do not intend to keep
the promise they made in confession to avoid
mortal sin.
2. All those who are not willing to forgive
their enemies.
3. All those who have no intention to restore ill-gotten goods, or the good name of
their neighbor after having injured him.
4. All those who are not fully determined
to keep away from taverns, grogshops, and
such places as have always proved occasions of
sin to them; and, 5. All those who will not
break off sinful company.
Q. What sin is committed by unworthy communicants?
A. They commit, like Judas, a great sacrilege, and make themselves guilty of the body
and blood of our Lord.
Q. Who has assured us of this?
A. The Apostle St. Paul, in these words:
" 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.
He eateth and drinketh judgment to himself."
1 Cor. xi. 27, 29.
Q. What are often the evil effects of an unworthy
Communion even in this life?




372
A. Blindness of the understanding, hardening of the heart, apostasy from the faith, and
sometimes a sudden death, and other temporal
punishments.
Q. What must we do after we have committed
a mortal sin?
A. We must make a good confession before
we receive Communion.
Q. What else should we do?
A. We should also endeavor to cleanse our
soul from venial sin, and excite in ourselves
sentiments of fervor and devotion.
Q. Do venial sins render our Communions unworthy?
A. Venial sins do not render our Communions unworthy, but Jesus Christ, on account
of them, withholds from us many graces which
otherwise He would give us.
Q. What else is required before Holy Communion?
A. We must be fasting from midnight.
Q. Who are not obliged to be fasting?
A. Those who are dangerously ill, and receive Jesus Christ by way of Viaticum, that
is, as a preparation for their passage into
eternity.
Q. Which are the best exercises before Holy
Communion?




373
A. The acts of Faith, Hope, and Love;
acts of Humility, heartfelt Sorrow, and great
Desire.
Q. In what manner should we go to Holy Communion?
A. With the greatest reverence, with hands
joined, and eyes modestly cast down.
Q. If Holy Communion stops on the roof of the
mouth should it be removed with the fingers?
A. No; but with the tongue.
Q. What should we do after Communion?
A. We should return with great modesty to
our place and spend at least a quarter of an
hour in thanking Jesus Christ for so great a
blessing.
Q. What else should we do?
A. We should also ask Him to make us love
Him in time and in eternity, so that we may
never do anything by which He would be
forced to leave us, and cast us into the torments of hell.
Q. How should we spend the day of Communion?
A. We should spend it as much as possible
in pious recollection, and avoid worldly amusements.




374
LESSON  XVII.
PENANCE.
Q. What is the sacrament of penance?
A. Penance is a sacrament by which the
sins, committed after baptism, are forgiven.
Q. When did our Lord institute this sacrament?
A. When He breathed on the Apostles and
said: "Whose sins you shall forgive, they are
forgiven them, and whose sins you shall retain, they are retained."  John xx. 23.
Q. How is this forgiveness conveyed to our
souls?
A. By the absolution of the priest, joined
with contrition, confession, and the purpose
of rendering satisfaction on the part of the
penitent.
Q. What is absolution?
A. It is the form  of words used by the
priest: "I absolve thee from  thy sins, in the
name of the Father, and of the Son, and of
the Holy Ghost."
Q. In whose name does the priest forgive sins?
A. In the name of God.
Q. What priests can give absolution?
A. Only those who are authorized to do so
by the Pope or the Bishop of the diocese.




370
Q. Did Christ give this power to the Apostles
only?
A. No; IHe gave it also to all who were to
succeed the Apostles in the priesthood, as the
Church has always believed and taught.
Q. Why was the power of forgiving sins to pass
from the Apostles to their successors?
A. Because Christ instituted the means of
salvation for all times, and for all men who
are in need of them.
Q. Does the priest truly forgive the sins, or does
he ol_ declare that they are forgiven?
A. Keys are not given to a person that he
may declare the gate to be open, but that he
may have the power either to open or shut
it. Thus also the power of forgiving  sins
is not given to priests, in order that they
may declare sins to be forgiven, but that
they may really and truly forgive or retain
them.
Q. Can all sins be forgiven by the sacrament of
penance?
A. Yes; all the sins which we have committed after baptism, if we confess them with
the necessary sentiments of contrition.
Q. But why must we confess our sins in order to
obtain the forgiveness of them?




376
A. Because Christ so ordained it when He
instituted the sacrament of penance.
Q. How do we know that Christ ordained confession?
A. That Christ ordained confession is clear
from His own words to the Apostles: "Whose
sins you shall forgive, they are forgiven them,
and whose sins you shall retain, they are retained."
Q. How does it clearly follow from these words
of Christ that we are bound to confess our sins to
the priest?
A. Because the priests cannot make a distinction between the sins that are to be forgiven, and those that are not to be forgiven,
unless sins are confessed to them. And being
appointed judges by Jesus Christ, they must
have a knowledge of the case, before they can
pronounce sentence.
Q. Did the first Christians confess their sins?
A. Yes; as is clear from  Holy Scripture
testifying that " Many of then that believed,
came confessing and declaring their deeds."
Acts xix. 18.
Q. Has private confession always been practised
in the Church?
A. There never was a time, nor a country,




377
in which Catholics were not obliged to confess their sins, as may be easily proved from
the testimony of the Fathers.
Q. What says St. Cyprian in his sermon about
those who had fallen into sin?
A. " My dear brethren," says he, "let each
one confess his sills whilst he yet enjoys life,
and has the opportunity of being helped by
the priest." (Sermon de Lapsis.)
Q. What says St. Basil?
A. "'It is necessary that we confess our sins to
those to whom the dispensation of the Sacred
Mysteries has been confided." (Rule 229).
Q. What says St. Ambrose in his second book on
Penance, chap. 6?
A. "If you wish to obtain grace, confess
your sins, for an humble confession dissolves
all the bonds of sin."
Q. But would not God forgive our sins if we were
to confess them to Him alone?
A. By no means, as otherwise the  full
power which  Christ gave to the priests, of
forgiving and retaining sins, would be vain
and useless.
Q. What says St. Augustine on this subject?
A. "Let no one say: I do penance privately before God; God, Who knows me, sees




378
what is going on in my heart.  Was it then
said in vain:' Whatsoever ye shall loose on
earth, it shall be loosed in heaven'?-were then
the keys given in vain to the Church of God? "
Hom. xlix. chap. 3.
Q. Is, then, the sacrament of penance necessary
for salvation to all those who have grievously
sinned after baptism?
A. It is, as is clear from Christ's words
" Whose sins you retain they are retained."
Q. Can the sacrament of penance never be supplied?
A. If the sacrament of penance cannot be
received it can be supplied by perfect contrition, with a firm  resolution  to confess our
sins as soon as possible.
Q. What graces does the sacrament of penance
convey to the soul?
A. 1. It remits the sins committed after
baptism, together with the eternal punishment
and at least a part of the temporal punishment due to our sins. 2. It restores sanctifying grace, or increases it if not lost; and, 3.
It also gives particular graces which enable
us to lead a holy life.
Q. What must we do in order to receive the sacrament of penance worthily?




379
A. We must —1. Examine our conscience,
2. Have true sorrow or contrition for our sins.
3. Firmly purpose amendment of life. 4. Confess our sins; and, 5. Render satisfaction, or
do the penance which the priest gives us il
confession.
Q. What is meant by examining  our conscience?
A. To examine our conscience means to reflect carefully on the commandments of God
and the Church, and the duties of our state
of life, in order to know how often we have
sinned  against those  coummandnments, by
thought, word, deed, and omission.
Q. How do we begin the examination of conscience?
A. By asking the Holy Ghost to give us
the grace rightly to know  our sins, to be
truly sorry for them, and to confess them
sincerely.
Q. What should we do after this?
A. We should try to remember the time
when we made our last confession, and then
go carefully over the commandments to find
out our sins.
Q. What faults are to be avoided in the examination of conscience?




380
A. We should not be too hasty and superficial, nor too scrupulous in making it.
Q. How much time should be spent in the examination?
A. The more carelessly we have lived, and
the longer we have staid away from confession,
the more time and care ought we to employ
in examining ourselves.
Q. How can we render this examination easy?
A. By examining our conscience every day,
and by going often to confession.
Q. What is contrition?
A. Contrition is a hearty sorrow  for our
sins, and a true detestation of those sins.
Q. What are the qualities of a good contrition?
A. Contrition must be —1. Interior, that is,
it must come from the heart.
2. It must be supernatural, that is, we must
be sorry for our sins, either on account of their
deformity, or because by them we have offended
the infinite goodness of God, and on that account forfeited heaven and deserved hell.
3. It must be sovereign, that is, our sorrow
for having offended God must be greater than
our sorrow for any other cause.
4. It  must  be  universal, that  is, we




381
must be sorry for all our sins, at least for all
our mortal sins.
Q. Is the confession of a person good if he has no
sorrow for his venial sins?
A. If a person has only venial sins to confess, and is not truly sorry for any of them, his
confession is not good; but if he is sorry at
least for one of them  and purposes not to
commit it again, his confession is good.
Q. What should a person do who has only venial
sins to confess, and doubts whether he has true sorrow for at least one of them?
A. Such a person should be sorry for some
grievous sin of his past life, and confess it
again, saying at the end of his accusation:
" 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
(here he should tell a sin of his past life) I am
heartily sorry," etc.
Q. What should a person do who is not sure of
having wilfully committed a sin since his last confession, and yet wishes to receive the sacrament of
penance?
A. Such a one should also accuse himself of
a sin of his past life, and make again an act of
contrition for it.




382
Q. Would God forgive a person who confesses
his sins and is sorry for them, only because his sins
caused him to lose his health, property, good name,
and the like?
A. No; God would not forgive the sins of
that person, because the sorrow for them  is
only natural sorrow, which is of no avail.
Q. How  may we obtain supernatural contrition?
A. We must earnestly beg it of God, and
make use of such reflections as may move us
to it.
Q. How many kinds of supernatural contrition
are there?
A. Two; perfect contrition and imperfect
contrition.
Q. When is contrition perfect?
A. Contrition is perfect when it arises from
the best motive of sorrow, that is, sorrow for
God's sake, from the love of God, Who is infinitely good in Himself and also so good to us.
Q. When is contrition imperfect?
A. Our contrition is imperfect when we are
sorry for our sins only because by them we have
offended God, and on that account have lost
heaven and deserved hell.
Q. Will God forgive the sins of a person who




383
confesses his sins and has only imperfect contrition
for them?
A. He will, because the sacrament supplies
what is wanting to his sorrow.
Q. But should we not endeavor as much as possible to obtain perfect contrition?
A. Yes, we should, because the greater our
sorrow is, the surer is the forgiveness of our
sins.
Q. Should we make the act of contrition before
or after confession?
A. We should make it before confession, or
at least before the priest gives us absolution.
Q. On what other occasions should we make acts
of perfect contrition?
A. In danger of death, and as often as we
have the misfortune to commit a mortal sin
and cannot immediately go to confession.
Q. Oan nothing else besides contrition ever obtain forgiveness for sins?
A. No; contrition is so necessary to obtain
forgiveness, that its place cannot be supplied
by anything, or in any case.
Q. What is meant by purpose of amendment?
A. Purpose of amendment is a firm resolution, by the grace of God —1. To avoid not
only all mortal sins; but 2. Also the proximate




384
or -next occasions of sin; 3. To make use of
the necessary means of amendment; 4. To
make due satisfaction for our sins; and, 5. To
repair whatever injury we may have done to
our neighbor.
Q. What is meant by proximate occasion of sin?
A. By the  proximate occasion of sin is
meant a person,. a place, an amusement. that
will probably lead us into sin.
Q. Are we strictly bound to avoid the proximate
occasion of sin?
A. Yes, whenever it is possible, for he who
is not willing to avoid the occasion of sin, does
not sincerely purpose to avoid sin'itself.
Q. What should a person consider who is not
really willing to avoid the occasion of sin or give up
his evil habit of sinning?
A. He should consider that the priest cannot give him absolution, or if he gives it, it is
of no avail before God, but renders the receiver
still more guilty before the Lord.
Q. What is confession?
A. Confession is the accusation made to a
priest of all our sins which we can remember,
in order to obtain absolution of them.
Q. What are the necessary qualities of confes.
sion?




385
A. Confession must be-1. Entire; 2. Sincere; and 3. Clear.
Q.  When is confession entire?
A. When we confess, at least, all grievous
sins which we remember, together with their
number and necessary circumstances.
Q. What must we do if we do not recollect the
exact number of our sins?
A. We must give it as nearly as possible,
saying, for instance, I have committed this sil
about -; times a day, week, or month.
Q. What kind of circumstances must we confess?
A. We should especially confess those circumstances which change the nature, or considerably aggravate the guilt of our sins; for
instance, to steal something from the Church
is not only a sin of theft, but also a sin of sacrilege, and should be so confessed.
Q. What should we avoid in declaring those circumstances?
A. We must avoid  as much as possible
making known any person who may be concerned in our sins, leave out all useless tales,
and express ourselves in as modest a manner
as the nature of the sin allows.
Q. Are we also bound to confess venial sins?
25




386
A. We are not bound to confess venial sins,
yet it is very good and advisable to do so.
Q. But if we do not know whether something we
have done is a mortal sin or a venial sin, what
are we to do?
A. We should confess it, because many people mistake mortal sins for venial sins.
Q. When is confession sincere?
A. When we accuse ourselves just as we find
ourselves guilty before God, without concealing, or disguising, or excusing our sins.
Q. What sin would we commit by wilfully concealing a mortal sin in confession?
A. We would commit the great sin of sacrilege, and make ourselves guilty of eternal
damnation.
Q. What must we do if we have left out something in confession which we were obliged to tell?
A. If we forgot to tell it, all that is necessary is to mention it in our next confession;
but, if we left it out through shame, we must
also say in how many confessions we left it
out, and then make over again all those sacrilegious confessions.
Q. When is confession clear?
A. When we express ourselves so as to let the
confessor clearly see the state of our conscience.




387
Q. What is a general confession?
A. A general confession is one in which we.
repeat all, or some of our former confessions.
Q. When is a general confession necessary?
A. As often as our former confessions were
sacrilegious, either through want of sincerity,
or of sorrow and purpose of amendment; or
through a very culpable negligence in the examination of our conscience.
Q. When is a general confession chiefly useful
and advisable?
A. 1. Before first communion;  2. Before
entering upon a state of life; 3. In dangerous
illness; 4. At the time of a Jubilee, a Mission, etc.
Q. How do you make your confession?
A. When I see the priest ready to hear me,
I say: " Bless me, father, for I have sinned;"
I then repeat half the " I confess, etc.," as far
as "through  my fault," after which I say,
"Since my last confession, which was a week,
or month, or year ago (telling how long since),
when I received absolution (or did not receive
absolution), I accuse myself of"-here, I tell
each of my sins and how many times I committed them, as well as I can, at least, how




388
many times a day, or week, or month. When
I have  confessed  my  sins, I say: "For
these and all my other sins, which I cannot
remember, I am  heartily sorry; I purpose
amendment, and  humbly  beg  pardon  of
God, and penance and absolution of you, my
ghostly father."  I then repeat the other half
of the " I confess."
Q. What should be done after the confession is
made?
A. We should listen while the priest tells us
what is good for our soul, and receive the penance which he gives us.
Q. What should we do whilst the priest is giving
us absolution?
A. We should renew our act of contrition
with all the fervor of which we are capable.
Q. What are we to do if we should not receive
absolution?
A. We should humbly go by the advice of
the priest, by true amendment render ourselves worthy of absolution, and return to the
priest at the appointed time.
Q. What should we do after confession?
A. We should go and kneel down again,
and thank God for His great mercy to us.




389
LESSON  XVIII.
SATISFACTION.
Q. What is satisfaction in the sacrament of pen.
ance?
A. It is the performance of the penance
which the priest gives us in confession.
Q. Why does the priest give us a penance to perform after confession?
A. He gives it for the expiation of the temporal punishment due for sin, and also for the
amendment of our life.
Q. Can a man, then, render satisfaction for his
sins?
A. No; Jesus Christ alone has satisfied for
our sins, but with the help of His grace, we
may apply His satisfaction to our souls.
Q. In what manner is the satisfaction of Jesus
Christ applied to our souls?
A. In two ways, it either removes the entire
punishments due for our sins, or else only a
part of them.
Q. On what occasion does it remove all punishments?
A. At baptism.
Q. When does it remove but a part of them?
A. Commonly in the sacrament of penance.




390
Q. Is not, then, the whole punishment remitted
with the guilt?
A. No; for it often happens that God when
He pardons a sin changes the eternal punishment due to the sinner, into a temporal one.
Q. What did the Prophet Nathan say to David,
who had already repented for his sin?
A. "The Lord hath taken away thy sin,
nevertheless, the child that is born to thee
shall surely die." 2 Kings xii.
Q. Can the sinner obtain the remission of the tem.
poral punishments still due to the divine justice?
A. He can, with the grace of God, and the
Scriptures exhort him to obtain the remission
of those punishments.
Q. What says the Prophet Daniel?
A. "Redeem thy sins with alms."  C. 4.
Q. Why does not God always remit the temporal punishments due to sin, together with the
eternal?
A. 1. Because His justice demands that, by
enduring  such  temporal punishments we
should make some kind of reparation for the
injury done to Him; and, 2. Because God
wishes that the fear of such  punishment
should render us more cautious, and protect
us from  relapsing into sin.




391
Q. What sin is it not to perform the penance
given in confession?
A. It is commonly a venial sil not to perform  at all, through our own fault, the penance given in confession for venial sins, and
it is a mortal sin not to perform a great penance given for a mortal sin.
Q. What should we do if we know that we are
not able to perform the penance which the priest
has given us?
A. We should respectfully request him  to
give us another which we are able to perform.
Q. Should we not perform any other penance
than that which is given us in confession?
A. We should also endeavor, to the best of
our power, to satisfy the Divine Justice by the
voluntary works of penance, and by patience
in our sufferings.
Q. What will await us in the world to come if
we neglect to make due satisfaction to divine justice?
A. We shall have so much the more to suffer in purgatory without any merit for heaven.
Q. Under what other obligation are we after con.
fession?
A, We must also, to the best of our ability,




392
repair the scandal given by our sins, and the
injury we have unjustly done to our neighbor,
and make use of the means necessary not to
fall back into sin, and to amend our life.
Q. What should those think who always fall back
into the same grievous sins?
A. They have reason to fear that their confessions are bad.
Q. What means should we especially use in order
not to fall back into sin?
A. We should-1. Strictly follow the instructions and directions of our confessor. 2.
Carefully avoid the occasions of sin. 3. Daily
examine our conscience.  4. Be assiduous in
prayer, in hearing the word of God, and receiving the Sacraments of Penance and of the
Holy Eucharist; and, 5. Often meditate on
the eternal truths.
LESSON XIX.
INDULGENCES.
Q. What means does the Church offer us to cancel the temporal punishments due to our sins?
A. She grants us indulgences.
Q. What is an indulgence?




393
A. An indulgence is the remission of some
temporal punishment.
Q. Are sins remitted by an indulgence?
A. No; sins areoremnitted in the sacrament
of penance, and not by indulgences.
Q. Has the Church power to remit temporal punishments?
A. The Church has power to remove such
obstacles as hinder our entrance into heaven.
Temporal punishment is an obstacle that hinders our entrance into heaven. Therefore the
Church has power to remit temporal punishment.
Q. From whom has the Church the power of
granting indulgences?
A. From   Jesus  Christ, Who made no
exception  when  He  said:  " Whatsoever
thou shalt loose on earth, it shall be loosed
also in heaven."  MPatt. xvi. 19, and xviii.
18.
Q. How does the Church remit the temporal punishment due to our sins?
A. By making to divine justice compensation for us from the inexhaustible treasure of
the merits of Christ and His saints.
Q. When did the Church begin to grant indulgences?




394
A. Ever since the commencement of Christianity.
Q. Did the Apostles grant indulgences?
A. St. Paul remitted to %the incestuous man
of Corinth, the punishment imposed upon him.
Q. What are his words?
A. "If I have forgiven anything, for your
sakes have I done it in the person of Christ."
2 Cor. ii. 10.
Q. What is generally required to gain an indulgence?
A. We must be in the state of grace, and
perform the good works prescribed for gaining the indulgence.
Q. What are we bound to believe concerning
indulgences?
A. These two articles of faith-1. That
God has given to His Church the power of
granting  indulgences.  2. That the use of
indulgences is salutary to the Christian.
Q. Who has the right to grant indulgences?
A. This right belongs especially to our
Ioly Father, the Pope, who, as successor of
St. Peter, has received from  Christ the keys
of the kingdom  of heaven;  the bishops
have  also  power to  grant partial indulgences.




395
Q. Why are indulgences very salutary?
A. 1. Because we cancel by them  our temporal punishment; at least, to a certain extent.
2. They induce us to do true penance and
amend our life, since without penance and
amendment bf life they cannot be gained.
3. They urge us to receive often the sacraments of Penance and Holy Eucharist, and to
perform good works.
4. They console us in our fear of the judgment of God.
Q. Is it not true, then, that the Church, by granting indulgences, frees us from the obligation of doing
penance?
A. No; she does not free us from the obligation of doing penance, for the greater our
spirit of penance and love for God are the
more certain we are of gaining indulgences.
The Church wishes to assist us in our efforts
to expiate in this life all temporal punishments, in order thus to effect what in ancient
times she endeavored to attain by rigorous
penitential canons.
Q. How many kinds of indulgences are there?
A. Two. Plenary Indulgence, which is the




396
full remission of all temporal punishment;
and Partial Indulgence, which is the remission of but a part of the temporal punishment.
Q. What is meant by an indulgence of forty days
or seven years?
A. The 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.
Q. What is meant by a Jubilee?
A. A Jubilee is a Plenary Indulgence which
the Pope grants every twenty-five years, or
upon extraordinary occasions, during w.hich
time, in order to increase the spirit of penance
in the faithful, confessors have a special power
to commute private vows into other works of
piety, and absolve in all reserved cases.
Q. Can an indulgence also be rendered available
to the souls in Purgatory?
A. Yes, all those which the Pope has expressly declared to be applicable to them.




397
LESSON  XX.
EXTREME UNCTION.
Q. What is Extreme Unction?
A. A sacrament instituted chiefly for the
spiritual strength and comforteof those who
are il danger of death by sickness.
Q. How do we know that Jesus Christ instituted
this sacrament?
A. We know it from  Holy Scripture, and
the constant, infallible teaching of the Church.
Q. "What are the words of Holy Scripture concern.
ing this sacrament?
A. The Apostle St. James writes: "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 sin, they shall be forgiven
him." Chap. v. i4, 15.
Q. Who can receive Extreme Unction?
A. Every Catholic who has come to the use
of reason and is in danger of death by sickness.




398
Q. Is Extreme Unction necessary to salvation?
A. Extreme Unction is not absolutelynecessary to salvation: yet it would be a great sil
not to receive it through neglect or indifference.
Q. How is this sacrament given?
A. The priest 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.
Q. What are the effects of Extreme Unction?
A. 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 remits the temporal punishments due to sin; 4. It frees the
soul from  the darkness of the understanding, the hardness of heart, and from  affections to sensible things; 5. It encourages
and strengthens the soul in her sufferings
and temptations, and gives her great confidence in the mercy of God.
Q. Does this sacrament produce any other effects?




399
A. Yes; it often relieves the pains of sick.
ness, and sometimes restores perfect health.
Q. How do we know this?
A. From St. James, who says: "The prayer
of faith shall save the sick man, and the Lord
shall raise him up."
Q. When does Extreme Unction restore health?
A. When it is received in due time and the
restoration of health is not hurtful to the soul.
Q. How  soon, then, should sick persons be
anointed?
A. As soon as their sickness is considered
dangerous.
Q. Why should they not put off being anointed
till there is no hope of recovery?
A. Because when sick persons are as yet in a
state of being cured by natural means, the virtue of the sacrament of Extreme Unction will
obtain for them bodily health if their recovery
be conducive to their spiritual welfare.
Q. What follows from this?
A. That it is very unreasonable for a sick
person to delay being anointed till there is no
hope of recovery, because it is then impossible
for him, in the natural course of things, to be
restored to health by the virtue of Extreme
Unction.




400
Q. What is necessary for sick persons to receive
all the graces of this sacrament?
A. They must receive it in the state of grace.
Q. How should they prepare for Ektreme Unction?
A. They should previously' confess their
sins, or at least make an act of contrition, and
then receive holy Viaticum, for such is the
perpetual practice of the Church.
Q. How often can Extreme Unction be received?
A. In every dangerous illness it can be received once; it can, however, be repeated, in
the event of a relapse, after the first dangerous
crisis has passed.
Q. What should bein the room of a dying person?
A. 1. A crucifix, blessed and indulgenced.
2. A picture of the blessed Virgin Mary.
3. Holy water.
4. A table, covered with a white cloth, and
two blessed candles.
5. The Rosary.
LESSON XXI.
HOLY ORDERS.
Q. On whom did Christ confer the priesthood?
A. On His Apostles.




401
Q. Was the priesthood to end with the death of
the Apostles?
A. No; no more than the Church was to
end with them.
Q. How was the priesthood continued?
A. By the Sacrament of Holy Orders.
Q. What is Holy Orders?
A. Holy Orders is the sacrament which bestows upon those who receive it the full powers
of priesthood, together with a special grace to
discharge faithfully their sacred duties.
Q. What is the chief power of priesthood?
A. The power to change bread and wine
into the body and blood of Jesus Christ.
Q. When did Jesus Christ give this power to the
Apostles and their successors?
A. At the Last Supper, when he said: " Do
this for a commemoration of me."
Q. Does this sacrament bestow  any  other
power?
A. Yes; it gives to the receiver also the
power of forgiving sins, and of performing
other divine functions.
Q. Are there, in Holy Orders, any visible signs
by which the communication of the invisible power
and grace is indicated?
A. Yes, there are several; as, the imposition
26




402
of hands, and the prayer of the bishop, the
delivery of the chalice with wine, and of the
paten with bread.
Q. Are the imposition of hands and prayer also
mentioned in Holy Scripture?
A. Yes, they are;'for St. Paul writes to
Bishop Timothy: " I admonish thee that thou
stir tip the grace of God, which is in thee by
the imposition of my hands," 2 Tim. i. 6; and
by prayer and imposition of hands, Paul and
Barnabas were also ordained: "Then they,
fasting and praying, and imposing their hands
upon them, sent them away."  Acts xiii. 3.
Q. Does not St. Peter, when he writes: "You are
a kingly priesthood," teach us that all Christians
are priests?
A. From these words of St. Peter, it follows
no more that all Christians are true priests,
than that all are true kings.
Q. What is the precise meaning of this passage?
A. That all Christians are both priests and
kings only in  a spiritual sense: they  are
priests to offer to God sacrifices of faith, hope,
and charity, of prayer and mortification, they
are kings to rule over their  own souls, and
to subject their passions to the law of the
Gospel.




403
Q. To whom belongs the power of ordaining
priests?
A. To Bishops, and to them  alone, as may
be shown, both from Scripture and tradition.
Q. How do you prove this from Scripture?
A. St. Paul writing to Bishop Titus, says:
"I left thee in Crete, that thou shouldst ordain priests in every city." C. i. 5.
Q. How do you show from tradition, that priests
can be ordained by Bishops only?
A. From the beginning of Christianity up
to the present time, there cannot be named a
single priest that was not ordained by a
bishop.
Q. What says St. Epiphanius against Arius?
A. He says that the seventy-fifth heresy is,
to say with Arius, that priests and Bishops
have an equal power.
Q. What says St. Jerome, writing to Evagrius?
A. He says, that priests do almost the same
things as Bishops, but they do not ordain
priests.
Q. Cannot also civil authorities, or Christian
communities, confer spiritual powers?
A. They cannot, for the simple reason that
they have no spiritual powers.
Q. Can a priest be deprived of his ordination?




404
A. No; because ordination, like baptism,
imprints an invisible character upon the soul.
Q. Are there any other orders besides those of
priests and Bishops?
A. Yes; there areothers, which are preparatory degrees to the priesthood.
Q. Which are these orders?
A. 1. The four minor orders, by which those
who receive them  are qualified for various
offices connected with the divine service.
2. The order of sub-deacon, conferred on
him who has to assist the deacon when serving at the altar: and,
3. The order of deacon, conferred on him
who  immediately assists the priest at the
altar, and helps him also in baptizing, preaching, and giving Holy Communion.
Q. Who can, and ought to become a priest?
A. He only who is called by God to the
holy state of the priesthood.
Q. What should the faithful do in order to obtain worthy priests?
A. They should often pray with fervor to
God for so great a gift, and render themselves
worthy of it by their love of the Church, and
respect for the priesthood.




405
LESSON XXIL
MATRIMONY.
Q. Who instituted matrimony?
A. God Himself.
Q. When did God institute matrimony?
A. When He gave to Adam  in Paradise
Eve for his wife.
Q. What life were they to lead?
A. They were to lead a godly life and live
together in conjugal fidelity and love.
Q. Was matrimony always respected as a holy
institution?
A. The greater part of mankind disregarded
the sanctity of matrimony in the same proportion as they forgot God and His holy law.
Q. Who restored matrimony to its original
state?
A. Jesus Christ, our blessed Redeemer.
Q. How did He do it?
A. By raising matrimony to the dignity of
a sacrament, and by ordaining that marriage
should subsist between one man and one
woman only, and last until the husband or
wife is dead.




406
Q. What are the words of our Saviour on this
subject?
A. "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. 9; and "What God has joined together, let no man put asunder," v. 6.
Q. Why can the bond of marriage never be dissolved?
A. Because Jesus Christ never gave the
power either to  any ecclesiastical or civil
authority to dissolve the bond of marriage.
Q. Are the husband and wife, then, always bound
to live together?
A. For grave reasons they may obtain permission from  ecclesiastical superiors to live
separated from  each  other.  They remain,
however, always married until the death of
either the husband or the wife.
Q. What follows from this?
A. That neither of them  can validly contract a second marriage whilst the other party
is alive.
Q. What does St. Paul write on this subject?
A. " To them that are married, not I, but the
Lord, commandeth that the wife depart not




407
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."  I Cor. vii. 10, 11
Q. How do we know that matrimony is a sacrament?
A. We know this1-. From St. Paul, who
calls matrimony in the Church "a great sacrament."  Eph. v. 32.
2. From  the infallible teaching  of the
Church, which has always held that matrimony is a sacrament.
Q. What, then, is matrimony in the Church of
Jesus Christ?
A. It is a sacrament by which two single persons. man and woman, are married to each other,
and receive grace from God to comply faithfully with the duties of their state until death.
Q. How is this sacrament received?
A. The bridegroom  and the bride declare
before their pastor and two witnesses, that
they take each other for wife and husband,
whereupon the priest blesses their union.
Q. What are the duties of married people?
A. 1. They should always live together in
peace and conjugal fidelity.




408
2. They should assist each other in leading
holy lives.
3. They should bring up their children in
the fear and love of God, and not have such
servants in the house as might endanger their
innocence.
4. The husband should be kind to his wife,
support and cherish her.  The wife should
obey her husband in all that is just and honorable, and conscientiously manage the domestic concerns,
Q. What are the words of St. Paul on this subject?
A. "As the church is subject to Christ, so
also let the wives be to their husbands in all
things," that is, in all things 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.
Q. What should married people bear in mind
when they are tempted to break their conjugal
fidelity?.
A. 1. That by adultery they break  the




409
solemn contract they have made in the presence of God and of the Church.
2. That they bieak the most sacred bond by
which human society is united and kept together.
3. That they disturb domestic peace, hinder the good education of their children, and
destroy the happiness of the whole family.
4. That they expose themselves to the danger of falling into disgrace and misery, and
all kinds of sins and vices, and even of being
severely chastised, and at last rejected by God
Himself.
Q. What should those bear in mind who intend to
enter into the married state?
A. 1. They should not thoughtlessly make
the promise of marriage.
2. They should be properly instructed and
be free from impediments.
3. They should live innocently previous to
their wedding.
4. They should enter the married state
with a pureiand holy intention.
5. Before they marry they should make a
good confession.
6. If possible there should be celebrated for




410
them  the nuptial Mass, during which they
receive Holy Communion and the nuptial
blessing.
Q. Who make the promise of marriage thoughtlessly?
A. 1. All those who neglect to have previously recourse to God, and disregard His
will, the advice of their confessor and of their
parents, and the salvation of their own soul in
the matter.
2. Those who in their choice care less for
religion and virtue, than for temporal advantages; and, 3: Those who do not first consider
whether they will be able to fulfil the weighty
duties of the married state.
Q. Who will generally prove to be a bad husband?
A. 1. He who cannot support his wife and
children.
2. He who is a free-thinker and a member
of a secret society; and, 3. He who is addicted
to gambling, drinking, cursing, and has no
respect for his parents, brothers and sisters.
Q. Who will generally turn out to be a bad wife
and mother?
A. 1. She who is full of vanity and caprice,
and is extravagant in dress.




411
2. She who is not pious, modest, industrious, and economical, and has not the requisite
virtue, intelligence, and learning in religious
matters in order to be able to give her children a Christian education.
Q. Are people bound to keep their promise of
marriage?
A. Yes, they are; unless both parties voluntarily retract it; for either of them, for grave
reasons, has a right to retract.
Q. What sin do those commit who receive the
sacrament of matrimony with an unholy intention,
or in the state of mortal sin?
A. They commit the sin of sacrilege, and,
therefore render themselves unworthy of all
the Divine graces and blessings.
Q. How many kinds of impediments to matrimony are there?
A. There are two kinds:
1. Such as render marriage null; for instance, consanguinity  and  affinity  to  the
fourth degree, inclusively: spiritual relationship; a solemn vow of chastity; the fact of
one of the parties not being baptized; likewise (in those places where the decree of the
Council of Trent has been published) the
fact of the marriage not being contracted in




412
the presence of a priest duly authorized and
of two witnesses, at least; and others.
2. Such impediments as render marriage
unlawful, as, for instance, the forbidden times,
the simple vow of chastity, a promise of marriage to another person, mixed marriage, etc.
Q. What is understood by the forbidden times?
A. 1. The time between the first Sunday in
Advent and the Epiphany of our Lord; and
2. The time between Ash-Wednesday and
Low Sunday; within which times the Church
forbids the solemnizing of marriage, because
they have been set apart for penance and
prayer.
Q. Can the impediments of marriage ever be dispensed with?
A. The Church can dispense with some,
when there are sufficient reasons, but not
with all; on this subject the parties must
consult their pastor.
Q. What should we think of mixed marriages,
that is, of marriages which are contracted between
Catholics and non-Catholics?
A. That the Church has always disapproved
of such marriages, and never permits them,
except on certain conditions.




413
Q. Why does the Church disapprove of such
marriages?
A. 1. Because the Catholic party is exposed
to great danger of either losing, or becoming
indifferent to the faith.
2. Because the Catholic education of the
children is generally deficient, and often even
impossible.
3. Because the non-Catholic party does not
acknowedge matrimony, either as a sacrament
or as indissoluble, and will, therefore, easily
apply for a divorce, aid marry again, leaving
the Catholic party in misery and distress.
4. Because, for that very reason,- such a
marriage never is a true emblem of the indissoluble union of Christ with  His Church,
which union should be represented in each
Christian marriage.
5. Because the happiness of conjugal union
depends, above all, on unity of faith.
Q. On what conditions does the Church permit
mixed marriages?
A. On these-1. That the Catholic party be
allowed the free exercise of his or her religion.
2. That he or she earnestly endeavor to




414
gain, by persuasion, the non-Catholic consort
to the true Church.
3. That all the children be brought up in
the Catholic religion.  (Briefs of Pius VIII.,
and Gregory XVI.)
4. A grave reason for contracting such a
marriage.
Q. Is the Church obliged to make such conditions?
A. Yes, for otherwise she would either be
indifferent to the eternal welfare of her children, or deny that she alone is the true saving
Church.
Q. Can, then, a person never be permitted to contract a mixed marriage unless the Catholic education of the children be previously secured?
A. 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.
Q. Can parties consent to such a marriage?
A. By no means; and the parents who 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.




415
Q. What should one do in the choice of a state of
life?
A. He should, above all things, consult God
and the salvation of his soul. If; after mature
deliberation, he thinks himself called to the
marriage state, let him prepare 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.
Q. Are all men obliged to marry?
A. Not at all; else, why should the Apostle say: "I say to the unmarried, it is good
for them if they so continue, even as I."  1
Cor.vii. 8.
Q. Does not the same Apostle say, that, in order
to avoid all lewdness, every man should have a
wife, and every woman a husband?
A. He only wishes to say, that it is lawful for every man to have one wife, and not
more, or else, he would not have added:
"Art thou loosed from  a wife, seek not a
wife."
Q. The same Apostle writing to Timothy, says:
"It behoveth a Bishop to be the husband of one
wife."
A. The Apostle means to say that a widower




416
who has been married more than once, ought
not to be chosen Bishop.
Q. Does not God say to Adam- and Eve, and in
them to the whole Christian race, "increase and
multiply"?
A. These  words  contain  no  command,
but rather a blessing to render them  fruitful.
Q. Does the Catholic Church hinder any one
from marrying?
A. No; she leaves every one free in this
matter..
Q. Does not the Church forbid priests to marry'?
A. She does; but she obliges no one to
become a priest.
Q. What does the Church require of those who
receive Holy Orders?
A. She requires them to observe the vow
of chastity, which they voluntarily make to
God.
Q. Why does the Church require the vow
of chastity from those who enter into Holy Orders?
A. She does so, in order that her priests
may acquit themselves of the functions of the
sacred ministry with greater decorum  and
liberty.
Q. What says St. Paul on this subject?




417
A. "Hle 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.
Q. Do we know of any faithful priest or Bishop
who, in the primitive ages of the Church, married,
after having received Holy Orders?
A. The enemies of our religion cannot mention one.
Q. What are the words of the sacred canon of
the second Council of Carthage?
A. "We find it proper, that Bishops or
priests, and all who are entrusted with  the
administration  of  the  sacraments, should
observe continence."
Q. Why did the council make this regulation?
A. " In order," says the council, " to observe
what was taught by the Apostles, and what
has always been practised by the Church."
27




418
LESSON  XXIII.
SACRAMENTALS.
Q. What are sacramentals?
A. Sacramentals are those things which
the Church blesses or consecrates for the
divine service, or for our own pious use; as,
holy water, salt, oil, ashes, palms, bread, wine,
etc.
Q. Why are such things called sacramentals?
A. Because they resemble sacraments.
Q. What is the difference between the sacraments
and the sacramentals?
A. 1. The sacraments are instituted by
Jesus Christ, and the sacramentals by His
Church.
2. The sacraments operate by the efficacy
which Jesus Christ gives them; the sacramentals, on the contrary, owe their effects to the
prayers and blessings of the Church.
3. The sacraments produce an infallible
effect, unless we put an obstacle in their way;
but the effect of the sacramentals depends
principally on the pious intention of the person who makes use of them.




419
4. The  sacraments  operate  immediate,
inward sanctification, but the saciramentals
impart but subordinate graces.
5. The sacraments are necessary means of
grace, ordained by Jesus Christ, but the sacramentals are only recommended by the Church
as useful and pious practices.
Q. Why does the Church bless or consecrate the
things belonging to the divine service?
A. In order to sanctify and dedicate them
in a particular manner to the divine service,
and render them  more venerable and salutary to us.
Q. Why does the Church bless also bread, wine,
fruits, and the like?
A. To imitate the example of Jesus Christ,
Who blessed loaves and fishes; and also in order
to pour out God's blessings over all His creatures cursed by the sin of Adam.
Q. What says St. Paul on this subject?
A. "Every creature is sanctified by the word
of God and prayer." 1 Tim. iv. 5.
Q. Why are candles blessed on the Feast of the
Purification?
A. Because it was on that day that our
Saviour, Who is the Light of the world, first
appeared in the Temple.




420
Q. Why are ashes distributed on the first day of
Lent?
A. In order to remind us that we shall all
again return unto the dust and ashes from
which our bodies came.
Q. Why are palms blessed a week before Easter?
A. To commemorate the triumphant entry
of our Saviour into Jerusalem.
Q. Why is our food blessed?
A. In order to implore God to bestow His
blessings upon those who partake of it.
Q. What are exorcisms?
A. Exorcisms are the rites and prayers instituted by the Church for the casting out of
devils, or restraining them  from hurting persons, or abusing any of God's creatures to
their harm.
Q. What are Agnus Deis?
A. Virgin wax, stamped with the image of
the Lamb of God, blessed by the Pope with
solemn prayers, and anointed with the holy
chrism.
Q. What is the scapular?
A. The scapular is a badge of devotion to
the Blessed Virgin, which was revealed to
blessed Simon Stock, Superior of the Carmelites, in the twelfth century.




421
Q. What did the Blessed Virgin promise to Simon
Stock?
A. She promised to obtain for those who
constantly wear the scapular, and endeavor to
lead a Christian life, extraordinary graces, and
especially the grace of a happy death, and a
speedy deliverance from Purgatory.
Q. Why should we make a devout use of the
sacramentals?
A. Because, through them, we share in the
prayers and blessing of the Church, in whose
name the priest consecrates and blesses them.
Q. Has, then, the prayer of the Church a particular efficacy?
A. Yes, because she is the body of Christ,
animated and guided by His spirit, and her
prayer is always united with the prayer of Jesus
Christ and His saints.
Q. For what does the Church usually pray when
she consecrates or blesses anything?
A. She prays for protection against the
devil, for. peace, blessing, well-being of soul
and body, and for the averting of God's judgments.
Q. What is the prayer of the Church when the
priest blesses water?
A. She prays that by the power of the Holy




422
Ghost the snares of the wicked spirit may become harmless for those who use holy water.
Q. How long has holy water been in use?
A. From the beginning of Christianity, as
St. Cyprian, St. Cyril, St. Augustine, and many
other Fathers testify.
Q. How should we use holy water?
A. A good Christian sprinkles himself with
holy water, not only when he enters or leaves
the church, but also when he enters or leaves
his house, when he rises in the morning or
retires at night, and on other occasions, begging of God at the same time, that, through
the blood of Jesus Christ, he may be more
and more purified and protected from all dangers of soul and body.
LESSON  XXIV.
PRAYER.
Q. What is prayer?
A. Prayer is the elevation of the mind and
heart to God.
Q. How do we raise our mind and heart to God?
A. By thinking of God, by adoring, prais



423
ing, and thanking Him, and by begging of
Iim blessings for soul and body.
Q. What is to praise God?
A. It is to rejoice at His greatness, goodness, and other perfections, and to adore and
glorify Him because of them.
Q. Are we bound to praise God?
A. Certainly we are. God created us solely
for that end, that we might glorify and praise
Him in time and for all eternity.
Q. Ought we also to thank God for His gifts and
blessings?
A. Yes, because ingratitude is a detestable
vice, whereas gratitude is the best means to
obtain new blessings.
Q. Must we also ask God for His gifts and blessings?
A. Yes, because  Jesus  Christ has  commanded us to do so.
Q. What are His words?
A. He says: "Ask, and it shall be given
you; seek, and you shall find; knock, and it
shall be opened to you." Luke xi. 9.
Q. Is prayer necessary for salvation?
A. God  has  made  prayer a necessary
means of salvation, both for sinners and the
just.




424
Q. Why is prayer necessary for sinners?
A. Because, without prayer they  cannot
recover the grace of God and be saved.
Q. Why is prayer necessary for the just?
A. Because, without prayer, the just cannot
persevere in the grace of God to the end.
Q. But does not God know of what we stand in
need?
A. God knows, indeed, all our wants; but
we do not pray to God to make known to Him
what we need, but to acknowledge that we
depend on Him as the Giver of all blessings.
Q. Does God hear our prayer?
A. God hears our prayer whenever we ask of
Him anything that may tend to our salvation.
Q. Who has assured us of this?
A. Jesus Christ, Himself, in these words:
"Amen, amen, I say to you, if you ask the
Father anything in my name, he will give it
you." John xvi. 23.
Q. But does not this promise apply only to the
just?
A. No; Jesus Christ, who said, "Whatsoever
you ask, you shall receive " (Matt. xxi. 22), has
also said: "Every one who asks, shall receive."
Matt. vii. 7.
Q. What are the chief effects of prayer?




425
A. Prayer restores sinners to the grace of
God; it keeps the just united to God by faith,
hope, and charity; it detaches them from this
world, and  strengthens them  against the
attacks of their enemies: in a word, it obtains
from God every grace, especially the grace of
perseverance.
Q. How must we pray to obtain whatever we ask
of God?
A. We must pray —1. For a lawful object.
2. With  humility. 3. With  devotion and
fervor. 4. Our prayer must be followed by
amendment of life. 5. It must be united with
forgiveness of injuries. 6. It must be confident.
7. Our prayer must be persevering.
Q. When is the object of our prayer lawful?
A. When we pray for something that tends
to our salvation.
Q. When is the object of our prayer unlawful?
A. When we pray for something that is
hurtful to our salvation, or when we pray for
deliverance from certain evils, which God
knows to be useful to our advancement in
humility, and other virtues; or when we pray
for something from motives of ambition, or
from indiscreet zeal and the like.




426
Q. When do we pray with humility?
A. We pray with humility if we pray with
the consciousness of our own unworthiness, and
with a sincere acknowledgment of our own
weakness and misery.
Q. When do we pray with devotion and fervor?
A. When we think of what we say to God
in prayer, and to whom we say it, and are in
earnest to obtain what we ask.
Q. Why must our prayers be followed by amendment of life?
A. Because God cannot hear our prayer for
salvation if we have not the desire to abandon
sin, and the occasions of sin.
Q. What must we do if we have not this desire?
A. We must earnestly ask it of God, and He
will give it to us.
Q. Why must our prayer be united with forgiveness of injuries?
A. Because Jesus Christ has assured us that
our prayer will not be heard if we do not forgive our enemies.
Q. When do we pray with confidence?
A. When we firmly hope that God will hear
our prayer if we pray for something that tends
to His honor and our own salvation.




427
Q. What should encourage us to pray with un.
wavering confidence?
A. 1. The unbounded yearning of God, our
Father, to communicate to us Himself, and all
His gifts. 2. The fact that all the graces we
can ask have been merited for us by Jesus
Christ.  3. The solemn assurance of Jesus
Christ that His Heavenly Father will give
us whatever we ask, for the sake of His
merits.
Q. Why must we pray with perseverance?
A. Although Jesus Christ has promised to
give us everything we ask of Him, yet He has
not promised to hear our prayers immediately;
therefore we must continue to pray until He
graciously grants our prayer.
Q. Why does God often delay hearing our
prayer?
A. God delays hearing our prayer for several
reasons:
1. That He may try our confidence in Him.
2. That we may long more ardently for His
gifts and hold them in higher esteem.
3. That He may keep us near Him and give
us occasion to pray with greater fervor and
earnestness.




428
4. By delaying, He wishes to unite Himself
more closely to us.
5. God often delays granting our prayer, if
what we ask for be not profitable to us at
the time, but would be so only at a later
period.
Q. How often must we pray?
A. Jesus Christ says that " we ought always
to pray, and not to faint."  Luke xviii. 1. It
is, therefore, considered a mortal sin to neglect
prayer for a whole month.
Q. How is it possible for us to pray always?
A. It will be easy for us to pray always if
we have a great love for prayer or for conversation with God.
Q. How so?
A. Because this love will make us think
often of God's presence, and of frequently
raising up our hearts to Him in short aspirations and loving affections.
Q. What should we do in order to learn how to
pray well?
A. To know how to pray well is a great gift
of the Holy Ghost.  Therefore we should
incessantly ask God to bestow this gift upon
us.




429
Q. When are we under particular obligation to
pray?
A. We must pray whenever we are tempted
to sin; in times of private and public calamities; before and after meals, and more especially on rising in the morning, and before
going to bed at night.
Q. Where should we pray?
A. We should pray everywhere, but especially in the church, before Jesus Christ in
the Blessed Sacrament.
Q. For whom should we pray?
A. We should pray for all men. For the
living and the dead; for friends and enemies;
especially for our parerits, brothers, and sisters,
benefactors, spiritual and temporal superiors,
and for the conversion of heretics and infidels.
Q. How many kinds of prayer are there?
A. There are two kinds of prayer-Vocal
prayer, and mental prayer, called  meditation.
Q. What prayer is called vocal?
A. That which is said in distinct words.
Q. When do we perform mental prayer or meditation?
A. When we reflect upon the life and suffer



430
ings of Jesus Christ, as we do, for instance,
when making the Way of the Cross, or when
we reflect upon the perfections of God, or
other truths of our religion, in order to excite
in our souls pious sentiments and firm resolutions to lead a holy life.
LESSON XXV.
OUR LORD'S PRAYER.
Q. Which is the best of all prayers?
A. The Lord's Prayer, or the "Our Father."
Q. Why is the Our Father called the Lord's
Prayer?
A. Because Jesus Christ, our Lord, has
taught it to us and commanded us to say it.
Matt. vi. 9-13.
Q. Why is this prayer called the best of all
prayers?
A. Because in this prayer we ask for all
those graces and blessings of which we chiefly
stand in need.
Q. Of what does the Lord's Prayer consist?
A. It consists of an invocation and seven
petitions.




431
Q. What is the invocation?
A. " Our Father, who art in heaven."
Q. Why does Jesus Christ teach us to pray Our
"F ather," and not Our " Lord or God," who art in
heaven?
A. He wishes to remind us that God is our
Father, who, as such, has an unbounded
yearning to bestow on us both Himself and
all his goods, and that therefore we should
pray to Him with an unlimited confidence.
Q."Why do we say our Pather, and not my
Father?
A. Because God is the Father of all men,
and we are all his children, and therefore we
should love one another as brothers, and pray
for one another.
Q. Why did Jesus Christ add the words, " who
art in heaven"?
A. To remind us that heaven is our true
country, for the sake of which we should be
willing to undergo every trouble and hardship.
Q. What do we pray for when we say " Hallowed
be thy name "?
A. We pray  that God may be known,
praised, loved, and served by all men.
Q. Why is this the first petition?




432
A. Because we should esteem  the honor
and glory of God first before all things.
Q. What do we pray for when we say "Thy
kingdom come " 
A. We pray that the kingdom of God-the
Catholic Church-may be more and more extended, and that God may come and reign in
our hearts by His grace and may admit us
hereafter to His heavenly kingdom.
Q. What do we pray for when we say "Thy
will be done on earth as it is in heaven"?
A. We pray that God may enable us by His
grace, to do His will in all things as faithfully
as the blessed do in heaven.
Q. What do we pray for when we say " Give us
this day our daily bread"?
A. We pray that God may give us daily all
that is necessary for our souls and bodies.
Q. What do we pray for when we say " Forgive
us our trespasses as we forgive them that trespass
against us "?
A. We pray that God may forgive us our sins,
as we forgive others the injuries they do us.
Q. What do we pray for when we say " Lead us
not into temptation"?
A. We pray God that He may give us grace
not to yield to temptation.




433
Q. What is temptation?
A. Temptation is any thought, or desire, or
word, or action that may lead us to sin.
Q. Who tempts us to sin?
A. Our own corrupt nature, the world, and
the devil.
Q. Why does God permit us to be temptedto sin?
A. To keep us humble, to try our faithfulness, or to punish us for our unfaithfulness,
to increase our zeal for virtue, and to add to
our merits.
Q. Is it a sin to be tempted to sin?
A. To be tempted to sin is no sin as yet;
but to expose ourselves without a sufficient
reason to temptation, or to yield to it, is a sin.
Q. What must we do whenever we are tempted
to sin?
A. We must immediately pray to God to
give us grace to overcome the temptation.
Q. What do we pray for when we say "But
deliver us from evil"?
A. We pray that God may free us from  all
evil of soul and body.
Q. What do we express by the word " Amen," at
the end of the Our Pather?
A. " So be it," that is, may God grant these
our petitions.
28




434
LESSON XXVI.
THE ANGELIC SALUTATION, OR
HAIL MARY.
Q. Of what is the Hail Mary composed?
A. Of a prayer of praise and a prayer of
petition.
Q. Of what is the prayer of praise composed?
A. Of the words of the archangel Gabriel
and St. Elizabeth.
Q. Which are the words of the archangel
Gabriel?
A. " Hail (Mary), full of grace, the Lord is
with thee, blessed art thou among women."
Luke, i. 28.
Q. When did the archangel speak thus to Mary?
A. When he announced to her that she
would become the mother of God.
Q. Which are the words of St. Elizabeth?
A. "And blessed is the fruit of thy womb,"
Luke i. 42, to which we add the name of
Jesus.
Q. On what occasion did St. Elizabeth speak those
words to Mary?
A. When the Blessed Virgin Mary visited
her.




435
Q. What 13 the meaning of the word " Hail"?
A. It means rejoice, or be glad.
Q. What is the meaning of the word "C Mary "?
A. It means Star of the Sea.
Q. Why do we call Mary " Full of grace "?
A. Because, from the very first moment of
her life she was filled with grace and always
increased in grace, and because of her was
born our Saviour Jesus Christ, the Author of
all graces.
Q. Why do we say " The Lord is with thee "?
A. Because God always was with Mary in a
most special manner, by reason of which 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.
Q. Why do we say "Blessed art thou among
women"?
A. Because Mary alone among all women
was chosen to be the Mother of God, while she
remained at the same time a virgin.
Q. Why do we add the words "Blessed is the fruit
of thy womb, Jesus"?
A. To show that the veneration of Mary is inseparable from the veneration of Christ, and that
we praise the mother for the sake of her Son.




436
Q. Of what is the prayer of petition composed?
A. Of the words added by the Church:
"Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death.
Amen."
Q. Why were those words added by the Church?
A. That we might profess before the whole
world that Mary is truly the Mother of God,
and that we might often implore the help of
her prayers in all our necessities, and obtain,
through her intercession, the grace of a happy
death.
Q. Is it a great grace to die a happy death?
A. It is a grace so great that we cannot
merit it by anything whatsoever; but God
gives it to those who daily pray for it.
Q. By what means shall we die a happy death?
A. 1. By leading a good life.
2. By performing many good works.
3. By being charitable to the poor.
4. By being devout to the Blessed Virgin.
5. By praying often for the grace of a happy
death.
Q. Who are the patrons of a happy death?
A. 1. Our dear mother, the Blessed Virgin
Mary.




437
2. St. Joseph.
3. The saints whose names we have received
in baptism or confirmation.
4. Our Guardian Angel.
5. St. Michael, the Archangel.
6. St. Barbara.
7. The Holy Innocents.
8. Any saints or angels to whom we may
have a particular devotion.
Q. Why do we say the Hail Mary after the Our
Father?
A. In order to beg the mother of God to
add to our prayers her own most powerful
intercession with her Divine Son.
Q. Why do we so often say the Hail Mary?
A. To put us in mind of the Incarnation of
the Son of God, an4 to honor His blessed
mother.
Q. Are the prayers of the Mother of God very
powerful?
A. They are more  powerful than  the
prayers of all the saints united, so that it was
never heard that any one who had recourse
to Mary, and with true devotion implored her
intercession, was abandoned by God.
Q. What prayer do we say in the morning, at




438
noon, and at night, when the bell is rung for the
"Angelus"?
A. We pray: "The Angel of the Lord
declared unto Mary. And she conceived of
the Holy Ghost. Hail Mary," etc.
"Behold the handmaid of the Lord. Be it
done unto me according to thy word. Hail,
Mary;" etc.
"And the word was made flesh. And dwelt
among us. Hail, Mary," etc.
" Pray for us, 0 holy mother of God!
" That we may be made worthy of the promises of Christ."
" Let us pray.
"Pour forth, we beseech Thee, 0 Lord, Thy
grace into our hearts, that we to whom the
Incarnation of Christ, thy Son, was made
known by the message of an angel, may, by
His Passion and Cross, be brought to the
glory of His resurrection, through the same
Christ, our Lord. Amen."
Q. Why do we say this prayer, commonly called
the "Angelus"?
A. To thank God for the Incarnation of
Christ, to honor the Blessed Virgin, and to
recommend ourselves to herprotection.




439
Q. What is the Rosary?
A. It is a very easy and most useful form of
prayer, which was revealed to St. Dominic, in
1206, by the blessed Virgin Mary.
Q. Why was the Rosary revealed to St. Dominic
aVd introduced by him?
A. In order that the people might learn to
meditate on the  sacred  mysteries of our
redemption, while they were occupied in the
prayers which they counted on their beads.
Q. What were the effects of this method of
meditation and prayer?
A. This method of meditation and prayer
was attended by the special blessing of God,
and has everywhere produced the most abundant fruits of grace.
Q. What has the Church done in order to encourage the practice of saying the Rosary?
A. Several Popes have attached very ample
indulgences to the beads used in this devotion.
Q. Of what is the Rosary composed?
A. Of the Apostles' Creed, the Our Father,
the Hail Mary, and the  Glory be to the
Father, etc.
Q. How many subjects of meditation does the
Rosary contain?




440
A. The Rosary contains fifteen subjects of
meditation, and these meditations are called
mysteries, taken from the lives of our Lord
and of His blessed mother.
Q. How are these mysteries divided?
A. They are divided  into three distinct
parts, called the joyful, the sorrowful, and
the glorious mysteries.
Q. What do the joyful mysteries represent?
A. The Incarnation, the Birth, and the
Infancy of our Blessed Redeemer.
Q. What do the sorrowful mysteries represent?
A. Our Lord's Passion and Death.
Q. What do the glorious mysteries represent?
A. The Risen Life of our Lord, and His
triumphant Ascension into Heaven.
Q. Which are the five joyful mysteries?
A. 1. The Annunciation of our Lady, when
the Son of God was conceived.
2. The Visitation to St. Elizabeth.
3. The Nativity of our Lord Jesus Christ.
4. The Presentation of our Lord in the
Temple.
5. The finding of our Lord in the Temple
among the Doctors.
Q. Which are the five sorrowful mysteries?
A. 1. The Agony of our Lord in the Garden.




441
2. The scourging of our Lord at the Pillar.
3. The crowning of our Lord with thorns.
4. His carrying of the Cross to Mount Calvary.
5. His Crucifixion and Death on the Cross.
Q. Which are the five glorious mysteries?
A. 1. The Resurrection of our Lord.
2. His Ascension into heaven.
3. The coming of the Holy Ghost.
4. The Assumption of our Lady into heaven.
5. Her coronation above all angels and
saints in heaven.
Q. Give a short and easy method of saying the
beads with the mysteries without a book?
A. Begin as usual: —
1. With the sign of the Cross.
2. Say the Creed, the Our Father, and three
Hail Marys, and the Glory be to the Father, for
an increase of faith, hope, and charity.
3. Then go on with the recitation of the
decades as follows:
When you choose for your devotion the
joyful mysteries, say the Hail Marys of the
first decade in this manner: " Hail Mary, full
of grace, the Lord is with thee, blessed art thou
amongst women, and blessed is the fruit of thy




442
womb, Jesus, Whom thou didst conceive at the
message of an angel: Holy Mary, Mother of
God, pray for us sinners, now, and at the hour
of our death. Amen."
In the second decade, instead of the words
"Whom thou didst conceive," say: "Whom thou
didst carry in thy womb on thy visit to Elizabeth." Holy Mary, Mother of God, etc.
In the third decade, after the word Jesus,
say: " Who was born of thee at Bethlehem."
In the fourth decade: "Whom thou didst
present in the temple."
In the fifth: "Whom thout didst find in the
temple."
Having thus recited the five decades, end
with the following
PRAYER.
O God! whose only begotten Son, by His
life, death, and resurrection, has purchased
for us the rewards of eternal life: grant, we
beseech Thee, that, while we meditate upon
these mysteries in the most holy Rosary of the
Blessed Virgin Mary, we may imitate what
they contain, and obtain what they promise:
through the same Christ, our Lord. Amen.




443
When you select for your devotion the sorrowful mysteries, in the first decade, after the
word Jesus, in the Hail Mary, say: " Who
sweat bloodfor us in the garden."
In the second decade: "Who was scourged
for us."
In the third: " Who was crowned with thorns
for us."
In the fourth: "Who has carried His Cross
for us."
In the fifth: "Who was crucified for us."
For the glorious mysteries:
In the first decade, say: "Who arose from the
dead."
In the second: "Who ascended into heaven."
In the third: "Who sent the Holy Ghost."
In the fourth: "Who took thee up into
heaven. "
In the fifth: "Who crowned thee Queen of
heaven."
Q. What is the Living Rosary?
A. The Living Rosary is the union of fifteen
persons who say the whole Rosary, or fifteen
decades every day, each person saying one
decade.




44
Q. Why is it called Living?
A. Because, if a member dies, another takes
his place, and thus the devotion is constantly
kept up.
Q. What Pope approved of the Living Rosary?
A. Pope Gregory XVI. in his Brief of Jan.
27, 1832, and Feb. 2, 1832.
Q. What are Confraternities?
A. They are pious associations, generally
approved of by the Popes, and established for
the spiritual welfare of their members.
Q. How is the spiritual welfare promoted in Confraternities?
A. The members of Confraternities frequently pray for, and encourage one another
in the performance of good works, and the
frequenting of the sacraments; while God
assists and protects them in a more particular
manner, and  the Church, too, grants them
many spiritual privileges.
Q. What says St. Alphonsus, concerning those
who do not belong to any Confraternity?
A. He says: There are found more sins in
a man who does not belong to Confraternities,
than in twenty who frequent them.




445
ADDITIONAL QUESTIONS AND ANSWERS.
For page 37.
Q. Give some instances?
A. The Council of Ephesus, in forming its
judgment against Nestorius, said that it did
so, "following the Canons and the Epistle of
the Pope."  The same Council also ratified,
without any farther examination, the Papal
condemnation of Pelagianism.
At Chalcedon, the Council, in drawing up
its decisions on the point of controversy, did
not appeal to the Synod which had been held
at Constantinople under Flavian, but only to
the decree of the Pontiff.
In the judgment upon Eutyches, Cecropius,
Bishop of Sebaste, declared, in the name of all
his brethren, that the Bishop of Rome had
sent to them a formulary; that they all followed him, and subscribed his Epistle.
The Sixth General Council, in like manner, declared that it adhered to the dogmatic
Epistle of Pope Agatho, and by it condemned
the heresy.




446
For page 38.
Q. Has it always been acknowledged to be the
prerogative of the first See in the Christian world
that the Bishop of Rome could be judged by no
man?
A. It was never heard of that the Head of
the Church should be placed' in judgment
before his own subjects.
Q. Were the decisions of the Catholic- Bishops
assembled in a General Council ever binding on
conscience as teachings of the Holy Ghost, before
the Pope had declared and confirmed them as such?
A. They were not.
Q. Give an instance.
A. The  Fifth  General Council, for instance, held in 381, acquired the authority
of an (Ecumenical Council only by the subsequent acceptance and confirmation of the
Pope.




APPENDIX.
A RULE OF LIFE
FOR THOSE WHO, LIVING IN THE WORLD, ASPIRE
AFTER PERFECTION.
IN THE MORNING.
1. Rise at a fixed hour, for example, six o'clock;
do not remain longer in bed without a reasonable
motive.
2. As soon as you awake, offer your heart to God,
make the sign of the Cross, and dress yourself quickly and modestly. Then, on your knees, say three
"Hail Marys," in honor of the Immaculate Heart of
the Blessed Virgin Mary, to obtain a great purity of
body and soul.
3. Say your morning prayers, and make a meditation during half, or at least a quarter of an hour.
It is better to say short prayers-" Our Father" and
"Hail Mary,"-or to say your prayers going to or at
your work, than to say no prayers at all.
4. Hear Mass, if it is possible.
DURING THE COURSE OF THE DAY.
5. Read a spiritual book for at least a quarter of
an hour.




2              A RUILE OF LIFE.
6. Say your beads, if possible, with the rest of the
household.
7. Pay a visit to the Blessed Sacrament, and to
the Blessed Virgin Mary, in the church if you can
do so.
N. B.-For these three last exercises you can choose
whatever time will least interfere with your daily
occupations.
8. Frequently make short ejaculatory prayers,
above all at the beginning and end of your actions.
Employ chiefly acts of the love of God, such as
these: My dear Jesus, I love Thee....l w issh very
much to love Thee.... make me love Thee more and
more, etc.
9. Practise the mortification of the eyes, of the
ears, and of the tongue, by sometimes refraining
from  looking, hearing, or saying things, which,
though not dangerous, are useless, in order to be able
more easily to abstain from what is dangerous, or
even bad.
10. Seize carefully every opportunity of suffering
any little pain, contradiction, or humiliation, for the
love of God. In every such occasion submit yourself
to the will of God, saying: 0 my God, this is Thy
Will; may Thy holy Will be done!
11. At your meals deprive yourself in part or entirely of some little thing you are fond of; and sever
completely satisfy your appetite.
12. Do not eat between meals without necessity.
13. Fly idleness, bad company, and every occasion
of sin, especially those in which chastity is in danger.




A RULE OF LIFE.                 3
14. In temptations, especially those of impurity,
make the sign of the Cross, if you are alone; and
say in your heart, Jesus and iMary, help me. If the
temptation still continues, do not be troubled, but
pray with greater earnestness, saying, My dear Jesus,
I would rather die than offend Thee.
15. If you have the misfortune to commit a sin, do
not give way to trouble, even though the sin be
grievous, but make immediately a good act of contrition, with the firm purpose not to fall again, and
to confess it as soon as possible.
IN THE EVENING.
16. At a fixed hour, for example, nine o'clock, say
your night prayers, and make your examination of
conscience; recite the Litany of the Blessed Virgin,
and then read over the subject of next morning's
meditation.
17. Havihg said, on your knees, the three "Hail
Marys," as in the morning, undress yourself with all
modesty, and be careful to remain always decently
covered in bed, and to preserve a modest posture.
18. Until you fall asleep, occupy your mind with the
subject of the morrow's meditation, or with the remembrance of death, or some other pious thought.
19. Choose a good Confessor, in whom you have
confidence; open your heart to him without reserve,
and be guided by his advice; do not quit him without a strong reason.
20. Go to confession once a week, and receive the
Holy Communion as often as your director judges
proper.




4              A RULE OF LIFE.
21. Attend sermons and instructions as often as you
can, endeavoring always to apply them to yourself,
and to draw some practical resolution from them;
enter some pious confraternity, with the sole view
of attending to the interests of your soul.
22. If your health will permit, fast on every Saturday, and on the eves of the Feasts of the Blessed
Virgin. At least perform in her honor some little
act of mortification on those days, according to your
state of health and your occupations. Nourish in
your heart a tender devotion towards the Blessed
Virgin, and address to her from time to time this
fervent prayer: My good,Mother Mary, help me to
love your divine Son Jesus with all my heart. Wear
the scapular, or at least the miraculous medal.
OBSERVATION.
As this rule of life does not of itself impose any
obligation under pain of sin, no one must be alarmed
if he cannot follow it inevery thing. Let each one
take that which is in accordance with the duties of
his state of life, which ought always to be attended
to in preference to any exercises of piety: which are
not of obligation.
Thus let each one do what he can, but cheerfully,
and for the love of God.
A SHORT PRACTICAL METHOD  OF MEDITATION.
In the preparation, say: 1. My God, I believe that
Thou art really present, and I adore Thee with all




A RULE OF LIFE.                5
my heart 2. 0 Lord, I ought to be at this moment
in hell;   am sorry for having offended Thee: grant
me pardon. 3. 0 Eternal Father, for the love of
Jesus and Mary, enlighten me. Then recommend
yourself to the most holy Virgin, to St. Joseph, to
your Angel Guardian, and to your Patron Saint; for
this purpose say a " Hail Mary," and then pass on to
the meditation.
Read the meditation, and pause wherever you
find food for reflection. After this, be careful to
make affections of humility, gratitude, and, above all,
of sorrow and love, resigning yourself in every thing
to the divine will, and make an offering of yourself,
saying: 0 Lord, do with me whatever Thou pleasest,
and tell me what Thou wilt have me to do, for I wist
to do Thy will in all things.
Be also very careful to ask for particular blessings
and graces, as for example, begging of God the grace
of holy perseverance, His divine Love, and the light
and strength to do always the divine Will, and always to pray.
Before concluding your meditation, make a special resolution to avoid some defect, into which you
fall most frequently; and then finish with an " Our
Father" and "Hail Mary;" and remember always
to recommend to God the souls in Purgatory, and
poor sinners.
Live Jesus our Love
And Mary our Hope I








MORNING PRAYERS.
As soon as you awake, make the sign + of the cross, saying:
G    LORY be to the Father who hath created me. Glory be to the Son who hath
redeemed me. Glory be to the Holy Ghost
who hath sanctified me.
Blessed be the holy and undivided Trinity,
now and forever. Amen.
On rising from your bed, say:
IN  the name of our Lord Jesus Christ, I
arise. May iHe bless, preserve and govern me and  bring me to everlasting life.
Amen.
While Iou are dressing, occupy yourself with pious thoughts.
As soon as you are dressed, kneel down and say:
M    Y  God, I adore Thee and love Thee
with all my heart.
2. I thank Thee for all Thy benefits, and
especially for having preserved me this night.




8           ~MORNING PRAYERS.
3. I offer Thee whatever I may do or suffer
this day, in union with the actions and suffer,
ings of Jesus and Mary, with the intention
of gaining all the indulgences I can in favor
of the souls in Purgatory.
4. I intend that every thought, word and
work, and suffering shall be for Thy greater
glory, and in honor of the Blessed Virgin
Mary, of my Guardian Angel and of all my
holy patrons.
5. I resolve to conform myself to Thy holy
will, and particularly in those things which
are contrary to my inclinations, saying always:
May the most just, most high, most adorable
will of God be in all things done, and praised, and for ever magnified.
6. I resolve to fly from all sin this day, and
especially such a one (here mention the fault
into which you fall the oftenest,) and I beg
of Thee to give me perseverance for the love
of Jesus Christ.
My Jesus, keep Thy hand over me this day!
Most Holy Mary, take me beneath thy mantle!
And do Thou, Eternal Father, help me for the
love of Jesus and. Mary!




MORNING PRAYERSo               9
Then say thefollowing prayers:
The Lord's Prayer. The Hail Mary. The
Creed.
Afterwards say three Hail Mary's in honor of the
purity of the B. V. M.
HOW TO PASS THE DAY IN A HOLY MANNER.
When you are tempted to sin, say often:
Jesus and Mary.
When the bell rings for the Angelus, at morning, noon and
evening, pray as follows
T      HE  Angel of the Lord declared unto
Mary,
And she conceived of the Holy Ghost.
Hail Mary, etc.
Behold the handmaid of the Lord,
May it be done unto me according to thy word.
Hail Mary, etc.
And the Word was made flesh,
And dwelt among us.
Hail Mary, etc.
PRAYER.
POUR  forth, we beseech Thee, 0 Lord,
Thy grace into our hearts, that we to
whom the incarnation of Christ, Thy Son, has
been made known by the message of an angel,




10           MORNING PRAYERS.
may, by his passion and cross, be brought to
the glory of His resurrection, through the
same Christ, our Lord. Amen.
Whoever says the Angelus daily for a whole month,
and goes to confession and communion in the course
of the same month, gains a plenary indulgence.Benedict XIII.
Before meals, say:
B LESS us, 0  Lord, and these Thy gifts
which we are about to receive from Thy
bounty, through Christ our Lord.  Amen.
After meals, say:
E give Thee thanks, Almighty  God,
for all Thy benefits, who livest and
reignest world without end. Amen.
May the souls of the faithful departed rest
in peace! Amen.
When the clock strikes, say.
I Y Jesus, I love Thee; never permit me
to offend Thee again, and let me never
be separated from Thee.
In adverse eircumstances, say:
ORD, since Thou hast so willed it, I will
D-  Iit also.




MORNING  PRAYERS.                  11
When you know or doubt of some sin you have committed, say
immediately:
\N/Y   God, I am  sorry for having offended
Thee; I will sin no more.
And if it Was a grievous sin, confess it directly.




NIGHT PRAYERS.
In the name of the + Father, and of the Son, and of the Holy
Ghost. Amen.
GOME, Holy Ghost, fill the hearts of Thy
faithful, and enkindle in them the fire
of Thy love.
V. Send forth Thy Spirit, and they shall be
created,
R. And Thou shalt renew the face of the
earth.
PRAYER.
O   GOD, who hast taught the hearts.of the
faithful by the light of Thy Holy Spirit,
grant us, by the same Spirit, to have a right
judgment in all things, and evermore to rejoice in His consolation, through Jesus Christ,
our Lord. Amen.
ACT OF THANKSGIVING.
THANK Thee, 0 Lord, for all the graces
and benefits which Thou hast bestowed
upon me, especially for having given me




NIGHT PRAYERS.             13
Jesus Christ for my redeemer, the Blessed
Virgin for my mother, and for having called
me to be a child of the only one true Catholic
Church.
Ask yourself then seriously and carefully the following questions, by way of an
EXAMINATION OF CONSCIENCE.
Have I not sinned this dayIn  thought?  By willingly  entertaining
some unchaste, uncharitable, or covetous
thoughts?
In word?  By using immodest languageuttering oaths-curses-lies —passionate, slanderous, profane, or irreverent words?  Have
I given scandal so?
In action?  By being idle?-slow or im*
patient about my work? Have I not been in
evil or dangerous company?  Done any im.
modest action?  Been too free in my manners?  Been rude, cross, or disobedient towards my parents or superiors?  Been unkind, insolent, malicious, cruel or unjust
towards my neighbor? Have I given any bad
example to my children, my servants, my
neighbors?




14              NIGHT PRAYERS.
By omission?  Have I refused or neglected
to  do  any act of charity?  Been watchful
over my children, and others depending upon
me, and careful for their salvation?  Have I
omitted my prayers, my penance, or some
other duty?
Finally, examine whether you have kept the resolution you made in the morning. If not, consider
well what was the cause of your fall, and seek out
the means to preserve you from falling in future. For
be assured that your whole Christian perfection depends upon the diligent examination of conscience.
Savingfinished this examination, make the following acts of.Faith, Hope, Charity, and Contrition:
ACT OF FAITH.*
O     MY  God! who art the infallible Truth!
I'believe everything which the Holy
Church  commands me to  believe, because
Thou hast revealed it to her.  I believe that
Thou art the Creator of heaven and earth,
that Thou dost reward the just in paradise,
* According to a concession of Pope Benedict XIV., granted
in December, 1754, an indulgence of seven years and seven
quarantines (280 days) may be gained by devoutly repeating
these acts. If recited daily for a month, with confession and
communion made in the course of the same month, a plenary
indulgence is gained.




NIGHT PRAYERS.            15
and punish the wicked eternally in hell. I
believe that Thou art one divine essence in
three persons, namely, the Father, the Son,
and the Holy Ghost. I believe the carnation
and the death of Jesus Christ. In a word, I
believe all that the Holy Church believes. I
thank Thee for having made me a Christian,
and a Catholic, and I protest that I will live
and die in this holy faith.
ACT OF HOPE.
O   MY God! I confide in Thy promises,
because Thou art faithful, powerful,
and merciful, and hope, through the merits
of Jesus Christ, for the pardon of my sins,
final perseverance, and the everlasting glory
of paradise.
ACT OF CHARITY.
Q  MY God! I love Thee with all my
heart, and above all things, because
Thou art infinitely good, and worthy of infinite love, and for love of Thee I love my
neighbor as myself.




16             NIGHT PRAYERS.
ACT OF CONTRITION.
O     MY  God!  I am  heartily sorry for all
my sins, because by them I have lost
heaven and deserved hell; but more than all
because I have offended Thee, 0 my God, who
art infinitely good, and worthy of all my love;
but now I am firmly resolved, by the help of
Thy grace, never to sin  against Thee any
more, and to avoid all the occasions of sin.
T7un say, for the repose of the souls of the faithful departed:
One Our Father and one Hail Mary, with
V. Eternal rest give to them, 0 Lord.
R. And  let  everlasting  light enlighten
them.
V. May they rest in peace.
R. Amen.
Go to bed now, with holy thoughts, or repeating with your
lips some shortfervent ejaculations of love, and continue thus
until you fall asleep. If you awake in the night, lift up your
thoughts immediately to God, that no evil imaginations may
enter your mind, and if they should, say promptly:
JESUS! 0  Mary! No, no, let me die
rather than do, or wish, or even think
of such a thing. In the name of the Father,
and  of the  Son, and  of the Hply  Ghost.
Amen.




17
DEVOTION AT HOLY MASS.
HOW TO HEAR MASS WITH PROFIT.
To hear Mass with profit, we must hear it with
attention, and for the intentions for which Jesus
Christ offers Himself at Mass to His Heavenly
Father. Now, Jesus Christ offers Himself to His
Father-i. To honor Him for us; 2. To thank Him
for us; 3. To satisfy Him for our sins; and 4. To
obtain for us all kinds of blessings and graces. Mass
may be heard for these intentions in the following
manner:
FROM THE BEGINNING OF MASS
TO THE GOSPEL.
Honor and praise the infinite Majesty of God, and
acknowledge His supreme dominion over us by offering to Him the infinite acts of Divine praise and
adoration of His Son and our Redeemer, Jesus
Christ.




18
PRAYER.
0 MY God, I adore Thee, and acknowledge
Thee as the Lord and Master of my soul. All
that I am, all that I have, I have from Thee.
Thy infinite Majesty demands an infinite
homage and worship. To acquit myself of
this great debt, I offer Thee'the humiliations and the homage which Jesus offers to
Thee upon the altar. What Jesus does, I intend to do likewise, in  union with Him.
I humble and prostrate myself before Thy
Majesty; I adore Thee, in union with the
humiliations of Jesus. What a joy for me to
know that the blessed Jesus offers up to
Thee for me an infinite honor and worship.
Then say the Hail Mary ten times, in the following
manner:
Hail Mary, full of grace, the Lord is with
thee, blessed art thou among women, and
blessed is the fruit of thy womb, Jesus, whom
I offer to God in honor of His Divine Majesty.
Holy Mary, Mother of God, pray for us sinners, now, and (at the hour of our death.
Amen.




19
FROM THE GOSPEL TO THE ELEVATION.
Offer to the Heavenly Father His Son, our Lord
Jesus Christ, in satisfaction for your sins, by saying
the following
PRAYER.
BEHOLD, 0 my God, the traitor who has
so often rebelled against Thee!  Alas, with
sorrow I hate and detest, with all the affections of my. heart, my most grievous sins;
and I offer Thee in satisfaction for them the
satisfaction which Jesus gives Thee upon the
Altar. I offer Thee all the merits of Jesus,
the Blood of Jesus; Jesus, God and Man,
Who, as a Victim, is sacrificing Himself again
for me. Since upon the Altar my Jesus is
my Mediator and my Advocate, by His most
precious Blood He is imploring pardon for
me. I unite myself to the voice of that loving
Blood; and I ask mercy for all my most
grievous sins. The Blood of Jesus cries to
Thee for mercy; my broken heart also cries
to Thee for mercy. Ah, my beloved God, if
my tears move Thee not, let the groans of my




20
Jesus move Thee; and that mercy which He
obtained for all mankind upon the Cross,
why should He not obtain it for me upon the
Altar?  Yes, I hope that, in virtue of that
most precious Blood, Thou wilt pardon me all
my sins, which I will never cease to lament
even to the last moment of my life.
Then, say again the Hail Mary ten times, and add
after the word Jesus, "whom I offer to God in satisfaction for all rtmy sins, and for those of all the living
and dead." Holy Mary, Mother, etc.
FROM, THE ELEVATION TO THE
COMMUNION.
Ask all kinds of blessings and graces of your
Heavenly Father, by offering to Him the prayers and
sufferings of His well-beloved Son, our Lord and
Redeemer, Jesus Christ.
PRAYER.
MY beloved God, I acknowledge myself
quite unworthy of Thy favors; I confess my
exceeding unworthiness, and that for my
many grievous sins, I do not deserve to be
heard by Thee. But how canst Thou refuse
to listen to Thy Divine Son, who upon the




21
Altar offers to Thee for me His prayers,
together with His Blood  and  His Life?
Hear, I beseech Thee, my most beloved God,
the prayers of this my great Advocate, and
for His sake grant me all the graces Thou
knowest to be necessary for me to accomplish
the great affair of my eternal salvation. And
now I make bold to ask of Thee a general
pardon for all my sins, the grace of final perseverance; moreover, I beg of Thee, 0 my
God, trusting in the prayers of my Jesus, all
virtues in an heroic degree, and all those
efficacious helps which I require to become a
saint. I also ask of Thee the conversion of
all unbelievers, and of all sinners, and particularly of those who are related to me, either
by ties of kindred, or spiritually; I ask of
Thee the deliverance, not of one soul only,
but of all the souls in purgatory. Bring them
all forth, so that by the efficacy of this Divine
sacrifice that prison of purification may become empty.  Convert all sinners to Thee.
May this miserable world become a paradise
of delights for Thee, from which, after having
loved, served, and praised Thee during our
life, we may all come at length to praise




22
and bless Thee for all eternity in heaven.
Amen.
The Hail Mary ten times, and add after the word
Jesus, " whom I offer to God to obtain all the graces
necessary to live and die in His friendship."  Holy
Mary, Mother, etc.
FROM THE COMMUNION TO THE
END OF MASS.
Thank Almighty God for all His blessings by offering to Him all the thanksgivings of our Blessed Redeemer.
PRAYER.
BEHOLD me, my most beloved God, laden
with blessings, general and particular, which
Thou hast bestowed upon me, and which
Thou wilt still bestow upon me, in time and
in eternity. I acknowledge that Thy mercies
towards me have been, and are, infinite: I am
ready to pay Thee for them, even to the last
farthing; wherefore, in gratitude and in payment for them, behold this Divine Blood, this
most precious Body, this innocent Victim,
which I present to Thee by the hands of the
priest. I am sure that this offering which




23
I present to Thee is sufficient to pay Thee
for all the gifts Thou hast bestowed upon me.
This gift of infinite value is of itself worth all
the gifts which I have ever received, or ever
shall receive from Thee. Ye holy angels, and
all ye blessed saints of heaven, oh, help me to
thank my God, and offer to Him, in thanksgiving for His blessings to me, not only this
mass, but all the masses which are at this moment celebrated through the whole world; so
that His most loving beneficence may receive a
complete recompense for all the favors which
IHe has shown me, and which He will confer
upon me forever and ever. Amen.
Say the Hail Mary ten times, and add after the
word Jesus, " whom I offer to God in thanksgivingfor
all His benefits." Holy Mary, Mother, etc.




24
DEVOTIONS FOR CONFESSION.
HOW TO PREPARE FOR COTFESSION.
I. ASK GOD TO HELP YOU.
0 MY God, help me to make a good confession, to know my sins, and to be truly
sorry for them, because they have offended
Thee. Keep me from  sin for the time to
come.  Help me that I may sincerely and
humbly confess all my sins, and that I may
keepback nothing in my heart. Hail Mary,
etc.  My dear Angel Guardian, to your care I
am given, watch over me and help me. Come,
0 Holy Spirit, etc.
You may say also a decade of the Rosary.
II. EXAMINE YOUR CONSCIENCE.
READ over the following examination of
conscience, and when you come to any sin
that you have done, especially if it is a great




25
one, try to find out how many times you did
it, at least how many times each day, or week,
or month. Sometimes in one action there are
more sins than one. If a child strikes its
parent, there are two sins, one against the
fourth Commandment, and another against
the fifth.
Examination of Conscience.
First Commandment.-1. Did I neglect to
learn the four great truths, the Apostles'
Creed, the Commandments of God and the
Church, the Sacraments, and the Our Father
and the Hail Mary?
2. Did I neglect to say my morning and
night prayers?
3. Did I go to sermons or prayers in Protestant churches or Sunday-schools?  Did I
give scandal by it, or join with them in worship? Did I read Protestant books.or tracts?
4. Did I wilfully doubt, deny, or disbelieve
the Catholic faith, or speak against it?
5. Did I despair of God's help, or expect it
without doing what He commands me?
6. Was I uncharitable to the poor? Did I




lead others into sin? Did I ask fortune-tellers, or those who use charms, signs, toss
cups, cut cards, read bad books, about such
things?
7. Did I behave ill in church, or to any
holy thing or person?  Did I neglect saying
my penance?  Did I receive any sacrament
with bad dispositions?
How often did I commit each sin?
Second Commandmnent.-1. Did I speak ill
of God, or the Saints, or what is sacred?
2. Did I curse?  Was it from my heart, or
with God's name, or the name of Jesus
Christ?
3. Did I take an oath, in a lie, or to do
what is sinful? Am I accustomed to swear?
Third Commandment.-1. Did I work on
Sundays or Holy-days of Obligation without
necessity?
2. Did I lose Mass on Sundays or Holy-days
by my own neglect, or by playing, or talking
during Mass?
3. Did I stay away from  Sunday-school,
catechism, etc.




27.Fourth Commandment. —. Did I love and
help my parents?
2. Did I strike them, or show disrespect to
them, especially in their presence?  Did I
curse them, or call them bad names, especially
in their hearing?
3. Was I disobedient to them? Was I disobedient to them in a great thing, for example, by going to  dangerous company,
stopping from school, or being idle there?
Fifth Conzmandment. —1. Did I make evil
wishes on myself or on others?  Did I make
such wishes from my heart?
2. Did I quarrel with my neighbor, or hate
him, or entertain  revengeful feelings for
him?
3. Did I do harm  to the life or health of
myself or another? Did I get drunk?
Sixth and Ninth Commcandments.  1. Did
I wilfully dwell on immodest thoughts and
desires?
2. Was I immodest in my words, looks,
actions, alone br with others, or with anything?




28
3. Did I go to bad company, to bad dancinghouses, etc.?
4. Did I keep  dangerous company with
persons of the other sex? Did I read or
keep bad books, papers, etc.?
Seventh and Tenth Commandments. —1. Did
I steal? How much and how often? Was it
from rich or poor people, or the Church?
2. Did I help others to steal? Did I receive
stolen things? Did I cheat any person? Did
I injure others in their goods, or in any
way? Did I restore to another what was his?
Did I pay my debts when able? Did I break
any agreement without just reason?
Eighth Commandment.-1. Did I tell lies?
Did they do great harm?
2. Did I speak of the faults of others, or say
of them what was not true, form rash judgments, or entertain unjust suspicions?
3. Did I use bad language to others, or read
their letters, or cause quarrels by tale-bearing?
Commandments of the Church.
1. Did I break the abstinence or fast?




29
2. Did I neglect the Sacraments, or my
Easter duties?
3. Was I in secret or forbidden societies?
4. Did I wilfully conceal a great sin in confession through shame?
For Married Persons.-Invalid marriages
with relations, etc.-marrying in any way
against the regulations of the Church-cruelty
or bad behavior to one another-giving their
affections to another-leaving one another
without just cause-wasteful spending  of
money-wife not taking care of the household-a wrong or improper use of marriagewife not obeying her husband in the lawful
duties of marriage-anything which might
scandalize children.-How often?
For Parents.- Care before and after birth
-allowing children to be brought up in a
false religion-cruelty to, or cursing themputting brothers and sisters in the same bed
— not sending them to a good school, but to
Protestant or other schools forbidden by the
priest-neglect about their baptism, or their
prayers-not sending them when seven years




30
old to confession, mass, or catechism-letting
them say bad words, read bad books, go into
bad company, play about the streets with any
one, or keep dangerous company with persons
of the other sex-not letting them follow their
vocation to be nuns, etc.-without just reason
hindering their marriage, or forcing them to
marry.-How often?
For Masters and Mistresses.-Ill-treatment
of servants-over-working them-not giving
them food enough-not paying their wagesbreaking the agreement-allowing them  to
commit sin, or go into bad company, or asking them to do what is sinful-letting them
neglect their religious duties, mass, or the
Sacraments. -How often?
III. CONTRITION.
You must detest your sins and be sorry for
them, because you offended God by them.
Also you must make up your mind not to sin
any more, and to keep away from the places or
people who led you into sin before, as the
burnt child keeps away from the fire. This
is contrition. Say, then, the following Acts




31
of Contrition, and tell God how sorry you are
for having offended Him.
Acts of Contrition.-O  my God! I am
heartily sorry for having offended Thee;
I detest my sins most sincerely, because they
displease Thee, my God, who art so deserving of all my love, for Thy infinite goodness and most amiable perfections; and I
firmly purpose, by Thy holy grace, never
more to offend Thee, and carefully to avoid all
the occasions of sin.
0 my God, I am very sorry that I have
sinned against Thee, because Thou art so
good, and I will not sin again.
0 Jesus, my Creator, my Redeemer! I remember how Thou wert nailed to the hard
Cross-how Thy poor head was torn by the
sharp thorns-how the holy blood came from
Thy blessed body. And why didst Thou suffer all these cruel pains? 0 Jesus, Thy
blessed heart speaks to me, and tells me that
Thou didst die a bitter death on the Cross
for the love of me, Thy poor child, to wash
away my sins with Thy blood, and to save me




32
from hell. Yes, it was my sins which nailed
Thee to the Cross, and made thee die. 0
wicked sins, I hate and detest you. My good
Jesus, I love Thee, and I am sorry with all my
heart for sinning against Thee, because Thou
art so good, and I promise Thee with a sincere heart that I will never sin again; let me
die rather than sin again. Jesus, have pity
on my poor soul-Thou didst not turn away
Thy face from those who struck it and spit
upon it; wilt Thou turn away from a soul
that wants to love Thee? 0 Jesus, think how
much it cost Thee to save my soul-how
Thou didst buy it with Thy own blood, and
die for it, and now, when Thou needest not
die any more to save me-when Thou hast
only to say the word-I forgive you-wilt
Thou refuse to forgive Thy poor repenting
child? Wilt Thou refuse to save a soul which
Thou didst die to save? No, my Jesus, Thy
heart is too kind and too good to refuse me pardon. I hope, I am sure, Thou wilt pardon me.
Dear Mary, Mother of Jesus, speak to Jesus,
and ask Him to have pity on me, and forgive
me.




33
IV. CONFESSION.
1. When the child has said the Acts of
Contrition it goes to the confessional, where
the priest is. It kneels down. Then the child,
when it sees that the priest is ready to hear it,
makes the sign of the cross, saying, "Bless me,
Father, for I have sinned."
2. After this it says: "I confess to Almighty God, to Blessed Mary, ever Virgin,
to Blessed Michael the Archangel, to Blessed
John the Baptist, to the holy Apostles Peter
and Paul, and to all the Saints, that I have
sinned exceedingly in  thought, word, and
deed-through my fault-through my most
grievous fault."
3. Then the child says: "Since my last
confession, which was a week or a month since
(the child tells how long it is since), when
I received absolution (or did not receive absolution), I accuse myself of; " here the
child tells each of its sins against the commandments of God or the Church.  If the
child committed a mortal sin, it must tell
how many times it committed the mortal sin.




34
4. When the child has confessed all its sins,
it says: "For these, and all my other sins,
which I cannot at present remember, I am
heartily sorry, purpose amendment, and humbly beg pardon and  absolution of you, my
ghostly Father."
5. Then the child says: "Therefore I beseech the Blessed Mary, ever Virgin, Blessed
Michael the  Archangel, Blessed John the
Baptist, the holy Apostles Peter and Paul,
and all the Saints, to pray to the Lord God
for me."
6. After this the child listens attentively to
the advice the priest gives to it. It takes great
notice what penance the priest gives.
7. Then, while the priest is giving it absolution, it makes another Act of Contrition, saying, "0 my God, I am very sorry for having
sinned against Thee, because Thou art so
good, and I will not sin again."
When the child has done its confession, it
goes away and returns thanks to God, and
takes care afterwards to say its penance as
soon as it can.




AN  ACT OF THANKSGIVING.
"0 my God, I thank Thee for Thy great
mercy to me, a poor sinner, and I beg of
Thee to strengthen  my weakness, that I
may never sin any more."  Hail, Mary, etc.;
or a decade of the Rosary.
OR,
0 Jesus, how worthy art Thou of my love,
and what thanks do I not owe! I hope that
through the merits of Thy blood, Thou hast
forgiven me my sins. For this I thank Thee
with my whole heart, and I burn with the
desire to praise Thy mercy in heaven through
all eternity. Until now, 0 my God, I have
offended Thee often, but for the time to come,
I will never offend Thee again. I am anxious
to change my life. Thou dost merit all my
love, and therefore I will love Thee truly and
dearly. I will never again be separated from
Thee. I have already promised Thee rather
to die than offend Thee again. Once more I
make this promise, and hope through Thy
mercy to keep it.




36
I promise also to shun the occasions of sin,
and to take the following means to keep me
from  falling again (here name the means).
But thou knowest my weakness, 0 my God.
Give me Thy grace, that I may remain true
unto Thee until my death, and teach me, in
the hour of temptation, to have recourse to
Thee. Mary, help me! Thou art the Mother
of perseverance, I place my hopes in thee.
FAULTS IN MAKING A CONFESSION.
1. Children often talk with one another
while they are getting ready for confession.
2. Some children are in. a hurry to get to
confession, and do not wait till their turn
comes.
3. Some are very slow in confessing their
sins. They tell one sin, then a long stop-a
second sin, then another long stop-and so on.
Thus they make the priest lose much time.




37
4. Some people confess their good works
instead of confessing their sins.
5. Some people confess other people's sins
instead of their own sins.
6. Some people waste a great deal of time
by saying many useless words, and telling long
histories. Instead of saying, "I stole such a
thing," they will tell the name of every street
they went through on their road, and such
like useless things.
7. Others say, "I stole," but they do not
tell what they stole; or, "I broke the commandments," but they do not say which commandment they broke.
8. Some do not try to tell the number of
their mortal sins, not even whether they were
often or seldom.
9. There are others who, when the priest is
speaking to them and giving them good advice, do not attend to him, but are thinking
whether they have any more sins  to confess,
and they do the same when they are even
making the Act of Contrition.
10. Some, instead of accusing themselves,
excuse themselves. They say, "I committed




38
such a sin, but somebody put me lp to it;"
or, "I cursed, but they took the curse out of
me;" or, "I said angry words, but could not
help it."
11. Sometimes, when there is a real excuse,
which ought to be told, people will not tell it.
They say, "I lost Mass on Sunday;" they
leave out, " because I was sick;" or, "I ate
meat on Friday," leaving out, "because I forgot it was Friday."
12. Some seem  to think that they must
always be running back again to the priest
for every little thing they forgot in confession,
13. Children sometimes forget to do their
penance. But the worst thing of all is, the
concealment of sins, through fear or shame.
14. It is wrong for a child to listen to what
other children confess, and it is worse to speak
of what it has heard.
15. Some children  sometimes tell other
children what they are going to confess or
have confessed.
16. Some mark with a lead pencil, in the
table of sins, those faults of which they are
guilty.




39
PREPARATION FOR COMMUNION.
Before you receive the most holy Sacrament of
the body and blood of Jesus Christ, you must
cleanse your conscience from every mortal sin by
the sacrament of penance. You must fast from the
midnight before. When the time for Holy Communion is come, go up to the altar respectfully,
kneel down there, take the cloth into your hands
and hold it before your breast, do not wipe your
mouth with it, let your head be raised up, the eyes
shut, the mouth open, the tongue forward and resting on the under lip. Shut your mouth after receiving the blessed sacrament, and when it is a little
moistened on your tongue, swallow it. If it stops on
the roof of your mouth, do not remove it with your
hand, but with your tongue.
PRAYERS BEFORE HOLY COMMUNION.
BY ST. ALPHONSUS.
MY beloved Jesus, true Son of God, Who
didst die for me on the Cross in a sea of sorrows and ignominy, I firmly believe that Thou
art present in the most Holy Sacrament; and
for this faith I am ready to give my life.




40
My dear Redeemer, I hope by Tly goodness, and through the merits of Thy blood,
that when Thou dost come to me this morning, Thou wilt inflame me with Thy holy love,
and wilt give me all those graces which I
need to keep me obedient and faithful to Thee
till death.
Ah, my God, true and only Lover of my
soul, what couldst Thou do more to oblige
me to love Thee? Thou wert not satisfied, my
Love, with dying for me, but Thou wouldst
also institute the most Holy Sacrament, making Thyself my food, and giving Thyself
all to me; thus uniting Thyself most closely
to such a miserable and ungrateful creature.
Thou dost Thyself invite me to receive Thee,
and dost greatly desire that I should receive
Thee. 0 infinite Love! A God gives Himself all to me! 0 my God, 0 infinite Love,
worthy of infinite love, I love Thee above all
things; I love Thee with all my heart; I love
Thee more than myself, more than my life; I
love Thee because Thou art worthy of being
loved; and I love Thee also to please Thee,
since Thou dost desire my love!  Depart
from  my soul, all ye earthly affections; to




41
Thee alone, my Jesus, my Treasure, my All,
will I give all my love. This morning Thou
dost give Thyself all to me, and I give myself
all to Thee. Permit me to love Thee; for I
desire none but Thee, and nothing but wh'at
is pleasing to Thee. I love Thee, 0 my Saviour, and I unite my poor love to the love of
all the angels and saints, and of Thy Mother
Mary, and the love of Thy Eternal Father!
Oh, that I could see Thee loved by all!
Oh, that I could make Thee loved by all men,
and loved as much as Thou dost deserve!
Behold, 0 my Jesus, I am now about to
draw near to feed on Thy most sacred Flesh!
Ah, my God, who am I? and Who art Thou?
Thou art a Lord of infinite goodness, and I
am  a loathsome worm, defiled by so many
sins, and who have driven Thee out of my soul
so often.
Domine, non sum dignus. Lord, I am not
worthy to remain in thy presence; I should
be in hell for ever, far away, and abandoned by Thee. But out of Thy goodness
Thou callest me to receive Thee: behold, I
come, I come humbled and in confusion for
the great displeasure I have given Thee, but




42
trusting entirely to Thy mercy and to the
love Thou hast for me. I am  exceedingly
sorry, 0 my loving Redeemer, for having so
often offended Thee in time past! Thou didst
even give Thy life for me; and I have so often
despised Thy grace and Thy love, and have
exchanged Thee for nothing. I repent, and
am sorry with all my heart for every offence
which I have offered Thee, whether grievous
or light, because it was an offence against
Thee, Who art infinite  goodness.  I hope
Thou hast already pardoned me; but if Thou
hast not yet forgiven me, pardon me, my Jesus, before I receive Thee. Ah, receive me
quickly into Thy grace, since it is Thy will
soon to come and dwell within me.
Come, then, my Jesus, come into my soul,
which sighs after Thee. My only and infinite
Good, my Life, my Love, my All, I would desire to receive Thee this morning with the
same love with which those souls who love
Thee most have received Thee, and with the
same fervor with which Thy most holy Mother received Thee; to her communions I wish
to unite this one of mine. 0 Blessed Virgin,
and my Mother Mary, give me Thy Son;




43
I intend to receive Him from Thy hands!
Tell Him that I am Thy servant, and thus
will He press me more lovingly to His heart,
now that He is coming to me.
PRAYERS AFTER COMMUNION.
BY ST. ALPHONSUS.
The time after communion is a precious time for
gaining treasures of grace, because the acts and prayers made whilst the soul is thus united to Jesus
Christ have more merit, and are of more value, than
when they are made at any other time. St. Teresa
says, that our Lord then dwells in the soul enthroned
as on a mercy-seat, and speaks to it in these words:
My child, ask of Me what you will; for this end am I
come to you to do you good. Oh, what great favors
do those receive who converse with Jesus Christ after
communion! The Ven. F. Avila never omitted to
remain two hours in prayer after communion; and
St. Aloysius Gonzaga continued his thanksgiving for
three days. Let the communicant, then, make the
following acts, and try, during the rest of the day to
go on making acts of love and prayer, in order to
keep himself united to Jesus Christ, Whom he has
received in the morning.
BEHOLD, my Jesus, Thou art come, Thou




44
art now within me, and hast made Thyself all
mine. Be Thou welcome, my beloved Redeemer. I adore Thee, and cast myself at Thy
feet; I embrace Thee, I press Thee to my
heart, and thank Thee for that Thou hast
deigned to enter into my breast. 0 Mary, 0
my patron saints, 0 my guardian angel, do
you all thank Him for me! Since, then, 0
my divine King, Thou art come to visit me
with so much love, I give Thee my will, my
liberty, and my whole self. Thou hast given
Thyself all to me, I will give myself all to
Thee; I will no longer belong to myself; from
this day forward I will be Thine, and altogether Thine. I desire that my soul, my
body, my faculties, my senses, should be all
Thine, that they may be employed in serving
and pleasing Thee. To Thee I consecrate all
my thoughts, my desires, my affections, and
all my life. I have offended Thee enough, my
Jesus; I desire to spend the remainder of my
life in loving Thee, Who hast loved me so
much.
Accept, 0  God of my soul, the sacrifice
which I, a miserable sinner, make to Thee,




45
and who desires only to love and please Thee.
Work Thou in me, and dispose of me, and of
all things belonging to me, as Thou pleasest.
May Thy love destroy in me all those affections which are displeasing to Thee, that I
may be all Thine, and may live only to please
Thee!
PRAYER TO BE SAID EVERY DAY,
TO OBTAIN THE GRACES NECESSARY FOR SALVATION.
ETERNAL Father, Thy Son has promised that
Thou wilt grant us all the graces which we
ask Thee for in His name. In the name,
therefore, and by the merits of Jesus Christ,
I ask the following graces for myself and for
all mankind. And first, I pray Thee to give
me a lively faith in all that the holy Roman
Church teaches me. Enlighten me also, that
I may know the vanity of the goods of this
world, and the immensity of the infinite good
that Thou art; make me also see the deformity of the sins I have committed, that I
may humble myself and detest them as I




46
ought; and, on the other hand, show me how
worthy Thou art by reason of Thy goodness,
that I should love Thee with all my heart.
Make me know also the love Thou hast borne
me, that from this day forward I may try to be
grateful for so much goodness.  Secondly,
give me a firm confidence in Thy mercy of
receiving the pardon of my sins, holy perseverance, and finally, the glory of paradise,
through the merits of Jesus Christ and the
intercession of Mary. Thirdly, give me a
great love towards Thee, which shall detach
me from the love of this world and of myself,
so that I may love none other but Thee, and
that I may neither do nor desire anything else
but what is for Thy glory. Fourthly, I beg
of Thee a perfect resignation to Thy will, in
accepting with tranquillity sorrows, infirmities, contempt, persecutions, aridity of spirit,
loss of property, of esteem, of relations, and
every other cross which shall come to me
from Thy hands. I offer myself entirely to
Thee, that Thou mayest do with me and all
that belongs to me what Thou pleasest; do
Thou only give me light and strength to do




47
Thy will; and especially at the hour of death
help me to sacrifice my life to Thee with
all the affection I am capable of, in union
with the sacrifice which Thy Son Jesus Christ
made of HIs life on the Cross on Calvary.
Fifthly, I'beg of Thee a great sorrow for my
sins, which may make me grieve over them
as long as I live, and weep for the insults I
have offered Thee, the Sovereign Good, Who
art worthy of infinite love, and Who hast
loved me so much.  Sixthly, I pray Thee to
give me the spirit of true humility and meekness, that I may accept with peace, and even
with joy, all the contempt, ingratitude, and
ill-treatment that I may receive. At the same
time I also pray Thee to give me perfect
charity, which shall make me wish well to
those who have done evil to me, and to do
what good I can, at least by praying, for those
who have in anyway injared me. Seventhly,
I beg of Thee to give me a love for the virtue
of holy mortification, by which I may chastise
my rebellious senses, and cross my self-love;
at the same time, I beg Thee to give me holy
purity of body, and the grace to resist all bad




temptations, by ever having recourse to Thee
and Thy most holy Mother.  Give me grace
faithfully to obey my spiritual father and all
my superiors in all things.  Give me an
upright intention, that in all I desire and do
I may seek only Thy glory, and to please
Thee alone.  Give me a great confidence in
the Passion of Jesus Christ, and in the intercession of Mary immaculate. Give me a great
love towards the most Adorable Sacrament of
the Altar, and a tender devotion and love
to Thy holy Mother.  Give me, I pray Thee
above all, holy perseverance, and the grace
always to pray for it, especially in time of
temptation and at the hour of death.
Lastly, I recommend to Thee the holy souls
of Purgatory, my relations and benefactors;
and in an especial manner I recommend to
Thee all those who hate me or who have in
any way offended me; I beg of Thee to render
them  good for the evil they have done, or
may wish to do me. Finally, I recommend
to Thee all infidels, heretics, and all poor
sinners; give them light and strength to deliver themselves from sin. Oh, most loving




49
God, make Thyself known and loved by all,
but especially by those who have been more
ungrateful to Thee than others, so that by
Thy goodness I may come one day to siftg
Thy mercies in paradise; for my hope is in
the merits of Thy blood, and in the patronage of Mary.  0 Mary, Mother of God, pray
to Jesus for me! So I hope; so may it be!
PRAYER TO CONSECRATE ONESELF TO THE BLESSED VIRGIN.
Most holy Virgin Mary, Mother of God, I,
N. N., although most unworthy of being thy
servant, nevertheless, moved by thy wonderful
compassion, and by a desire to serve thee,
choose thee this day, in presence of my angel
guardian, and of all the heavenly court, for
my special lady, advocate, and mother; and I
firmly resolve to serve thee always, and to do
everything in my power to make others serve
thee also. I beseech thee, then, most merciful mother, by the blood of thy Son, which
was shed for me, to take me into the number
of thy clients as thy servant for ever. Protect
me in my actions, and obtain for me grace so
4




50
to measure my thoughts, words, and works,
that I may never offend thy most pure eyes,
nor those of thy Divine Son Jesus.  Remember me, and abandon me not at the hour
of my death,




FATHER M. MULLER'S BOOKS.
PRICB.
PRAYER, THE KEY OF SALVATION,....... $1 10
THE BLESSED EUCHARIST, OUR GREATEST
TREASURE............................. 1 10
HOLY SACRIFICE OF THE MASS............ 2 50
PUBLIC SCHOOL EDUCATION.............  1 50
THE GOLDEN RULE.................... 2 00
THE RELIGIOUS STATE...................   75
OUR LADY OF PERPETUAL HELP.........   40
TRIUMPH OF THE BLESSED SACRAMENT...   50
THE CATHOLIC PRIEST..................   50
ST. ALPHONSUS' MANUAL, (CLOTH).7.......  75
cc     CC        cc    (GILT)......... 1  25
CHARITY TO THE SOULS IN PURGATORY, OR
MANUAL FOR THE MEMBERS OF THE PURGATORIAN SOCIETY...................   60












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