Baltimore Catechism Volume Iv Part 22

"Sacrifice." From the very earliest history of man we find people--for example, Abel, Noe, etc.--offering up sacrifice to G.o.d; that is, taking something and offering it to G.o.d, and then destroying it to show that they believed G.o.d to be the Master of life and death, and the Supreme Lord of all things. These offerings were sometimes plants or fruits, but most frequently animals.

When men lost the knowledge of the true G.o.d and began to wors.h.i.+p idols of wood and stone, they began or continued to offer sacrifice to these false G.o.ds. Very often, too, they sacrificed human beings to please, as they imagined, these G.o.ds. They believed there was a G.o.d for everything--a G.o.d for the ocean, a G.o.d for thunder, a G.o.d for wind, for war, etc.; and when anything happened that frightened or injured the people, they believed that some of these G.o.ds were offended, and offered up sacrifice to pacify them. They had a temple in Rome called the Pantheon, or temple of all the G.o.ds, and here they kept the idols of all the G.o.ds they could think of or know. At Athens, they were afraid of neglecting any G.o.d whom they might thus give offense, and so they had an altar for the unknown G.o.d. When St. Paul came to preach, he saw this altar to the unknown G.o.d, and told them that was the G.o.d he came to preach about. (Acts 17). He preached to them the existence of the true G.o.d, and showed them that there is only one G.o.d and not many G.o.ds.

They did not have these idols of wood and stone in their temples for the same reason that we have images in our churches, because they believed that the idols were really G.o.ds, and offered sacrifice to them, whereas we know that our images are the works of men. Near the city of Jerusalem there was a great idol named Molech, to which parents offered their infants in sacrifice. We know, too, from the history of this country that the Indians used to send a beautiful young girl in a white canoe over the falls of Niagara every year, as a sacrifice offered to the G.o.d of the falls. Even yet human sacrifices are offered up on savage islands. Sometimes certain animals were selected to be heathen G.o.ds. The people who wors.h.i.+p idols, animals, or other things of that kind as G.o.ds are called pagans, idolaters, or heathens.

The Israelites, who wors.h.i.+pped the true G.o.d and offered Him sacrifices because He made known to them by revelation that they should do so, had four kinds of sacrifice. They offered one for sin, another in thanksgiving for benefits received, another as an act of wors.h.i.+p, and another to beg G.o.d's blessing. It is just for these four ends or objects we offer up the one Christian sacrifice of the holy Ma.s.s. In the beginning the head of the family offered sacrifice--as Noe did when he came out of the Ark--but after G.o.d gave His laws to Moses He appointed priests to offer up the sacrifices. Aaron, the brother of Moses, was the first priest appointed, and after him his descendants were priests. When Our Lord came and inst.i.tuted a new sacrifice He established the priesthood of the New Law, and appointed His own priests, namely, the Apostles, with St. Peter as their chief, and after them their lawfully appointed successors, the bishops of the world, with the Pope as their chief. The sacrifices of the Old Law were figures of the sacrifice of the New Law, and were to cease at its inst.i.tution; and when the ancient sacrifices ceased the ancient priesthood was at an end.

265 Q. Is the Ma.s.s the same sacrifice as that of the Cross?

A. The Ma.s.s is the same sacrifice as that of the Cross.

But how is the Ma.s.s a sacrifice? It is a sacrifice because at the Ma.s.s the body and blood of Our Lord are offered to His heavenly Father at the consecration, and afterwards consumed by the priest. In offering up the body and blood of Our Lord the bread and wine are consecrated separately, and kept separate on the altar at Ma.s.s to signify their separation at Our Lord's death in the sacrifice of the Cross, when His sacred blood flowed from His body. The Holy Eucharist is also a Sacrament, because it has the three things necessary to const.i.tute a Sacrament; namely, (1) The outward sign--that is, the appearance of bread and wine. (2) The inward grace; for it is Jesus Christ Himself, the Author and Dispenser of all graces. (3) It was inst.i.tuted by Our Lord.

The Holy Eucharist is therefore both a sacrifice and a Sacrament. It is a sacrifice when offered at Ma.s.s, and a Sacrament when we receive it and when it is reserved in the tabernacle.

*266 Q. How is the Ma.s.s the same sacrifice as that of the Cross?

A. The Ma.s.s is the same sacrifice as that of the Cross because the offering and the priest are the same--Christ Our Blessed Lord; and the ends for which the sacrifice of the Ma.s.s is offered are the same as those of the sacrifice of the Cross.

On the Cross the offering was the body and blood of Our Lord; the one who offered it was Our Lord; the reason for which He offered it was that He might atone for sin; the one to whom He offered it was His heavenly Father. Now, at Ma.s.s it is the same. The object offered is Our Lord's body and blood, the one suffering is Our Lord Himself, through the priest; it is offered for sin, and it is offered to the heavenly Father.

All things are the same, except that the blood of Our Lord is not shed, and Our Lord does not die again.

*267 Q. What are the ends for which the sacrifice of the Cross was offered?

A. The ends for which the sacrifice of the Cross was offered were: first, to honor and glorify G.o.d; second, to thank Him for all the graces bestowed on the whole world; third, to satisfy G.o.d's justice for the sins of men; fourth, to obtain all graces and blessings.

*268 Q. Is there any difference between the sacrifice of the Cross and the sacrifice of the Ma.s.s?

A. Yes; the manner in which the sacrifice is offered is different. On the Cross Christ really shed His blood and was really slain; in the Ma.s.s there is no real shedding of blood nor real death, because Christ can die no more; but the sacrifice of the Ma.s.s, through the separate consecration of the bread and the wine, represents His death on the Cross.

269 Q. How should we a.s.sist at Ma.s.s?

A. We should a.s.sist at Ma.s.s with great interior recollection and piety and with every outward mark of respect and devotion.

If you were admitted into the presence of a king or of the Holy Father you would be careful not to show any indifference or disrespect in his presence. You would not be guilty of looking around or of talking idly to those near you. Your eyes would be constantly fixed on the great person present. So should you be at Ma.s.s, for there you are admitted into the presence of the King of kings, our divine Lord. Your whole attention, therefore, should be reverently given to Him, and to no other. How displeasing it must be to Him to have some in His presence who care so little for Him and who insult Him without thought or regard!

If we acted in the presence of any prince as we sometimes act in the presence of Our Lord on the altar, we should be turned out of his house, with orders not to come again. But Our Lord suffers all patiently and meekly, though He will not allow any of this disrespect to go unpunished in this world or in the next. Knowing this, some holy persons offer up their prayers and Holy Communions in reparation for these insults, and try to atone for all the insults offered to Our Lord in the Blessed Sacrament. They have united in holy society for this purpose, called the Apostles.h.i.+p of Prayer, or League of the Sacred Heart, now established in many parishes. If you do not belong to such a society, you should make such an offering yourself privately.

In the Old Law the people brought to the temple whatever they wished the priests to offer up for them--sometimes a lamb, sometimes a dove, sometimes fruit, etc. The offering or sacrifice was theirs, and they offered it up by the hands of the priests. In the early ages of the Church the Christians brought to the priests the bread and wine to be consecrated and offered up at Ma.s.s. Now as the bread and wine used at the Ma.s.s must be of a particular kind, namely, wheaten bread and wine of the grape, there was some danger of the people not bringing the proper kind: so instead of the people bringing these things themselves, the priests began to buy them, and the people gave him money for his own support; and thus you have the origin of offering money to the priest for celebrating Ma.s.s for your intention. The money is not to pay for the Ma.s.s, because you could not buy any sacred thing without committing sin.

The priest may use the money also for the candles burned, the vestments and sacred vessels, etc., used at the Ma.s.s. To buy a holy thing for money is the sin of simony--so called after Simon, a magician, who tried to bribe the Apostles to give him Confirmation when he was unworthy of it. To buy religious articles before they are blessed is not simony, nor even after they are blessed, if you pay only for the material of which they are made; but if you tried to buy the blessing, it would be simony.

When the Holy Ma.s.s is offered, the fruits or benefits of it are divided into four cla.s.ses. The first benefit comes to the priest who celebrates the Ma.s.s; the second, to the one for whom he offers the Ma.s.s; the third benefit to those who are present at it; and the fourth to all the faithful throughout the world.

*270 Q. Which is the best manner of hearing Ma.s.s?

A. The best manner of hearing Ma.s.s is to offer it to G.o.d with the priest for the same purpose for which it is said, to meditate on Christ's sufferings and death, and to go to Holy Communion.

That is, to offer it up for whatever intention the priest is offering it--for the dead, for the conversion of sinners, for the good of others, etc.; but especially for the four ends of which I have already spoken--to wors.h.i.+p G.o.d, thank Him, etc. "Christ's death," of which it reminds us. "Holy Communion," if we are in a state of grace, and have prepared to receive Communion.

You should go to Holy Communion as often as possible, and you should try every day to make yourself more worthy of that great Sacrament. Think of it! To receive your G.o.d and Saviour into your soul, and to be united with Him, as the word communion means! The early Christians used to go to Communion very frequently. The Church requires us to go to Holy Communion at least once a year, but we should not be satisfied with doing merely what is necessary to avoid mortal sin. Do we try to keep away from persons we love? Then if we really love Our Lord should we not desire to receive Him? All good Catholics should go to Holy Communion at least once a week, on Sunday. Persons wis.h.i.+ng to lead truly holy lives should go to Communion more often, or even every day.

When we cannot go really to Communion we can merit G.o.d's grace by making a spiritual Communion. What is a spiritual Communion? It is an earnest desire to receive Communion. You prepare yourself as if you were really going to Communion; you try to imagine yourself going up, receiving the Blessed Sacrament, and returning to your place. Then you thank G.o.d for all His blessings to you as you would have done had you received. This is an act of devotion, and one very pleasing to G.o.d, as many holy writers tell us.

I cannot leave this lesson on the Holy Eucharist without telling you something of the devotion to the Sacred Heart of Jesus, now so universally practiced and so closely connected with the devotion to the Blessed Sacrament. The Church grants many indulgences, and Our Lord Himself promises many rewards to those who honor the Sacred Heart. But what do we mean by the Sacred Heart? We mean the real natural heart of Our Lord, to which His divinity is united as it is to His whole body.

But why do we adore this real, natural heart of Our Lord? We adore it because love is said to be in the heart, and we wish to return Our Lord love, and grat.i.tude for the great love He has shown to us in dying for us, and in inst.i.tuting the Sacraments, especially the Holy Eucharist, by which He can remain with us in His sacred humanity. When Our Lord appeared to Saint Margaret Mary He said: "Behold this Heart, that has loved men so ardently, and is so little loved in return." The first Friday of every month and the whole month of June are dedicated to the Sacred Heart.

Lesson 25 ON EXTREME UNCTION AND HOLY ORDERS

"Unction" means the anointing or rubbing with oil or ointment. "Extreme"

means last. Therefore Extreme Unction means the last anointing. It is called the "last" because other unctions or anointings are received before it. We are anointed at Baptism on three parts of the body--on the breast, the back, and the head. We are anointed on the forehead at Confirmation; and when priests are ordained they are anointed on the hands. The last time we are anointed is just before death, and it is therefore very properly called the last anointing, or Extreme Unction.

But if the person should not die after being anointed would it still be called Extreme Unction? Yes; because at the time it was given it was thought to be the last. It sometimes happens that persons receive Extreme Unction several times in their lives, because they could receive it every time they were in danger of death by sickness. Suppose a person should die immediately after being anointed in Baptism or Confirmation, would the anointing in Baptism or Confirmation then become Extreme Unction? No. Because Extreme Unction is in itself a separate and distinct Sacrament--a special anointing with prayers for the sick. Oil is used in Extreme Unction--as in Confirmation--as a sign of strength; for as the priest applies the holy oil in the Sacrament, the grace of the Sacrament is taking effect upon the soul. This Sacrament was inst.i.tuted as much for the body as for the soul, as all the prayers said by the priest while administering it indicate. It is given generally after a person has made his confession and received the Viatic.u.m, and when his soul is already in a state of grace; showing that it is in a special way intended for the body. It must be given only in sickness; for although one might be in danger of death if the danger did not come from within, but from without, he could not be anointed. A soldier in battle, persons being s.h.i.+pwrecked, firemen working at a great fire, etc., could not be anointed, although they are in very great danger of death; because the danger is not from within themselves, but from without. If, however, these persons were so frightened that there was danger of their dying from the fright, they could then be anointed.

271 Q. What is the Sacrament of Extreme Unction?

A. Extreme Unction is the Sacrament which, through the anointing and prayer of the priest, gives health and strength to the soul, and sometimes to the body, when we are in danger of death from sickness.

"Anointing." In this Sacrament the priest anoints all our senses--the eyes, the ears, the nose, the mouth, the hands, and the feet--and at the same time prays G.o.d to forgive the poor sick person all the sins he has committed by any of these. The eyes, by looking at bad objects or pictures; the ears, by listening to bad conversation; the nose, by indulging too much in sensual pleasures; the mouth, by cursing, lying, bad conversation, backbiting, etc.; the hands, by stealing, fighting, or doing sinful things; the feet, by carrying us to do wrong or to bad places. I told you already most of our sins are committed for our body, and the senses are the chief instruments. "Strength to the body," if it is for our spiritual welfare. If G.o.d foresees, as He foresees all things, that after our sickness we shall lead better lives and do penance for our sins, then He may be pleased to restore us to health, and give us an opportunity of making up for our past faults. But if He foresees that after our sickness we would again lead bad lives, and fall perhaps into greater sins, then He will likely take us when we are prepared, and will not restore us again to health. As He always knows and does what is best for His children, we must in sickness always be resigned to His holy will, and be satisfied with what He sees fit to do with us.

*272 Q. When should we receive Extreme Unction?

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

*273 Q. Should we wait until we are in extreme danger before we receive Extreme Unction?

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

We should always be glad to receive the grace of the Sacraments. When, therefore, we are sufficiently ill to be anointed--when there is any danger of death--we should send for the priest at once. If the sick person has any chance of recovering, the Sacrament will help him and hasten the recovery; but if the priest is sent for just when the person is in the last agony of death, the person could not recover except by a miracle, and G.o.d does not perform miracles for ordinary reasons. If you are in doubt whether the person is sick enough to receive the last Sacraments, do not be the judge yourself, send for the priest and let him judge; and then all the responsibility is removed from you in case the person should die without the Sacraments. Very often persons are near death, and their relatives do not know it. The priest, like the doctor, has experience in these cases, and can judge of the danger.

Again, do not foolishly believe, as some seem to do, that if the priest comes to anoint the sick person it will frighten him by making him think he is going to die. It has never been known that the priest killed anyone by coming to see him; and if these same persons who are now sick receive the Sacraments in the church from the very same priest, why should they be afraid to receive them from him in their house? And if they are so near death that a little fright would kill them, then they are surely sick enough to receive the Sacraments. The sick person who is afraid that Extreme Unction will kill him or hasten his death shows that he has not the proper faith and confidence in G.o.d's grace. They who do not wish to receive Holy Communion or the Holy Viatic.u.m in their houses do not want Our Lord to visit them. How ungrateful they are! When Our Lord was on earth the people carried the sick out into the streets to lay them near Him that He might cure them. Now, He does not require us to do that, but comes Himself to the sick in the most humble manner, and they refuse to receive Him. See how ungrateful, therefore, and how wanting in faith and devotion such persons are! If the sick person is one who has been careless about his religion, and has for some time neglected to receive the Sacraments, do not wait for him to ask for the priest or for his consent to send for him. Few persons ever believe they are so near death as they really are: they are afraid to think of their past lives, and do not like to send for the priest, or at least they put off doing so, frequently till it is too late. The devil tempts them to put off the reception of the Sacraments, in hopes that they may die without them, and be his forever. In these cases speak to the sick man quietly and gently, and ask him if he would not like to have the priest come and say a few prayers for his recovery. Do not say anything about the Sacraments if you are afraid he will refuse. Simply bring the priest to the sick man, and he will attend to all the rest. Even if the person should refuse--if he has been baptized in the Catholic religion--send for the priest and explain to him the circ.u.mstances and dispositions of the sick man. It would be terrible to let such persons die without the Sacraments if there is any possibility of their receiving them. Even when they refuse to see the priest it generally happens that after he has once visited them, talked to them, and explained the benefits of the Sacraments, they are better pleased than anyone else to see him coming again.

Sometimes it is G.o.d's goodness that sends sickness to such persons, to bring them back to His wors.h.i.+p and the practice of their religion. What does a good father generally do with an unruly child? He advises and warns it, and when words have no effect, punishes it with the rod, not because he wishes to see it suffer, but for its good, that it may give up its evil habits and become an obedient, loving child. In like manner G.o.d warns sinners by their conscience, by sermons they hear, by accidents or deaths around about them, etc.; and when none of these things have any effect on them, He sends them some affliction--He brings them to a bed of sickness. He punishes them, as it were, with a rod.

This He does, not that He may see them suffer, but for their good; that they may understand He is their Master, the only one who can give them health; that all the doctors and all the friends and money in the world could not save them if He determined that they should die. Then they come to know that the world is not their friend; then they see things as they really are, and begin to think of the next world, of eternity, etc.

Thus they again turn to G.o.d and to the practices of religion. Many persons who reform and begin to lead good lives in sickness would never have changed if G.o.d had left them always in good health. But you must not think that all who are sick are so on account of sin. Sometimes very holy persons are in a state of sickness, and then it is sent them that they may bear it patiently, and have great merit before G.o.d for their sufferings, and thus become more holy. Again, very small children who have never sinned are sick, and then it is perhaps that their parents may have merit for patiently taking care of them. I say that G.o.d sometimes sends sickness to persons living in sin for the purpose of bringing them back to a better way of living, and in that case their sickness is for them a great mercy from G.o.d, who might have allowed them to continue in sin till His judgments and condemnation came suddenly upon them.

274 Q. Which are the effects of the Sacrament of Extreme Unction?

A. The effects of Extreme Unction are: first, to comfort us in the pains of sickness and to strengthen us against temptations; second, to remit venial sins and to cleanse our soul from the remains of sin; third, to restore us to health when G.o.d sees fit.

*275 Q. What do you mean by the remains of sin?

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

"Remains of sin"--that is, chiefly the bad habits we have acquired by sin. If a person does a thing very often, he soon begins to do it very easily, and it becomes, as we say, a habit. So, too, a person who sins very much soon begins to sin easily. This Sacrament therefore takes away the ease in sinning and the desire for past sins acquired by frequently committing them.

*276 Q. How should we receive the Sacrament of Extreme Unction?

A. We should receive the Sacrament of Extreme Unction in a state of grace and with lively faith and resignation to the will of G.o.d.

*277 Q. Who is the minister of the Sacrament of Extreme Unction?

A. The priest is the minister of the Sacrament of Extreme Unction.

The Sacraments that the priest administers in the house are the Sacraments for the sick; namely, Penance, Viatic.u.m, or Holy Communion, and Extreme Unction. The other Sacraments may be administered there in special cases of necessity. You should know what things are to be prepared when the priest comes to administer the Sacraments in your house. They are as follows: A small table covered with a clean white cloth, and on it a crucifix and one or two lighted candles in candlesticks; some holy water in a small vessel, with a sprinkler which you can make by tying together a few leaves or small pieces of palm; a gla.s.s of clean water, a tablespoon, and a napkin for the sick person to hold under the chin while receiving; also a piece of white cotton wadding, if the priest should ask for it.

Then you may have ready in another place near at hand some water, a towel, and a piece of bread or lemon for purifying the priest's fingers; but these things are not always necessary: still, it would be better to have them ready in case the priest should require them, so as not to keep him waiting. Every good Catholic family should have all these things put away carefully in the house. It would be well, though it is not necessary, to keep a special spoon, napkin, etc., for that purpose alone. Sometimes persons are taken ill very suddenly in the night, and when the priest comes they have none of the things they should have; and if their neighbors are as careless as themselves, they will not have them either: so the priest is delayed in giving the Sacraments, or is obliged to administer them in a way that is always disrespectful to Our Lord. If we would make such preparations for the coming of a friend to our house, why should we be so careless when Our Lord comes? If a friend comes when we are not prepared to receive him, we feel very much ashamed, and make a thousand excuses for our want of thought. Therefore provide the things necessary for the administration of these Sacraments in your house, and keep them though they may be seldom if ever required in your family.

When Our Lord comes to visit your house receive Him with all possible respect and reverence. Some good Catholics have the very praiseworthy practice of meeting the priest at the door with a lighted candle when he carries the Blessed Sacrament, and of going before him to the sickroom.

This can be done where there is only one family living in the house, or at least in the apartment. All who can do this should do it, because it is in keeping with the wish of the Church. In olden times, and even now in Catholic countries, the priest brings the Blessed Sacrament in procession to the sick. He goes vested as for Benediction, accompanied by altar boys with lighted candles and bells. The people kneel by the way as Our Lord pa.s.ses. Our Lord is carried in procession always in the church and on the feast of Corpus Christi, on Holy Thursday, and during the Devotion of Forty Hours. The Church would like to have this solemn procession in honor of Our Lord every time the Blessed Sacrament is brought from one place to another. But this cannot always be done in the streets, because there are many persons not Catholics who would insult Our Lord while pa.s.sing along; and in order to prevent this, the priest brings the Blessed Sacrament to the dying without any outward display.

But we should always remember the very great respect due to Our Lord, and do all we can to show it when possible.

278 Q. What is the Sacrament of Holy Orders?

A. Holy Orders is a Sacrament by which bishops, priests, and other ministers of the Church are ordained and receive the power and grace to perform their sacred duties.