Baltimore Catechism Volume Iv Part 16

"Mysteries," truths we could never know by reason, but only by the teaching of G.o.d; and the gift of understanding enables us to know better what His teaching means. The Apostles heard and knew what Our Lord taught, but they did not fully understand the whole meaning till the Holy Ghost had come.

*184 Q. Why do we receive the gift of wisdom?

A. We receive the gift of wisdom to give us a relish for the things of G.o.d and to direct our whole life and all our actions to His honor and glory.

"Relish," a liking for, a desire for.

*185 Q. Which are the beat.i.tudes?

A. The beat.i.tudes are:

(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 and thirst after justice, 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 G.o.d.

(7) Blessed are the peacemakers, for they shall be called the children of G.o.d.

(8) Blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of Heaven.

The beat.i.tudes are part of a sermon Our Lord once preached to the people on the Mount. (Matt. 5). When Our Lord wished to preach, the Jews would not always allow Him to enter their synagogues or meeting houses; so He preached to the people in the open air. Sometimes He stood in a boat by the seash.o.r.e; sometimes on a little hill, with the people standing or sitting near Him. Did you ever think how you would have acted if you lived at that time and were present when Our Lord preached? How anxious you would have been to get near to Him? How you would have pushed your way through the crowd and listened to every word? Why, then, do you sometimes pay so little attention in church or at instructions when the words of Our Lord are repeated to you? Our Lord inst.i.tuted a Church which, as we know, is sometimes called the kingdom of Heaven. In this sermon He laid down the condition for being good subjects of His kingdom; that is, He gives the virtues we should practice to be good children of the Church. He tells us what rewards we shall have for practicing these virtues and leading a holy life: namely, G.o.d's grace and blessing in this world and everlasting glory in Heaven.

(1) "Poor in spirit." One is poor in spirit if he does not set his heart upon riches and the goods of this world in such a way that he would be willing to offend G.o.d in order to possess them, or rather than part with them. Thus one who has no money but who would do anything to get it, would be poor, but not poor in spirit, and therefore not among those Our Lord calls blessed. If we are really poor and wish to be poor in spirit also, we must be contented with our lot--with what G.o.d gives us--and never complain against Him. No matter how poor, miserable, or afflicted we may be, we could still be worse, since we can find others in a worse condition than we are. We do not endure every species of misery, but only this or that particular kind; and if the rest were added, how much worse our condition would be! The very greatest misery is to be in a state of sin. If we are poor and in sin, our condition is indeed pitiable, for we have no consolation; but if we are virtuous in poverty, bearing our trials in patience and resignation for the love of G.o.d, we have the rich treasures of His grace and every a.s.surance of future happiness. On the other hand, if one is very rich and gives freely and plentifully to the poor and works of charity, and is willing to part with riches rather than offend G.o.d, such a one is poor in spirit and can be called blessed. It is a great mistake to risk our souls for things we must leave to others at our death. Sometimes those who leave the greatest inheritance are soonest forgotten and despised, because the money or property bequeathed gives rise to numerous lawsuits, quarrels and jealousies among the relatives, and thus becomes a very curse to that family, whose members hate one another on its account. Or it may happen that the heirs thoughtlessly enjoy and foolishly squander the wealth the man, now dead, has labored so hard to acc.u.mulate, while he, perhaps, is suffering in h.e.l.l for sins committed in securing it. Again, how many children have been ruined through the wealth left them by their parents! Instead of using it for good purposes they have made it a means of sin; often lose their faith and souls on account of it; and in their ingrat.i.tude never offer a prayer or give an alms for the soul of the parent, who in his anxiety to leave all to them left nothing in charity to the Church or the poor. Surely it is the greatest folly to set our hearts upon that which can be of no value to us after death. When a person dies men ask: What wealth has he left behind? But G.o.d and the angels ask, What merits has he sent before him?

(2) "Possess the land"--that is, the promised or holy land, which was a figure of the Church. Therefore it means the meek shall be true members of Our Lord's Church here on earth and hereafter in Heaven, and be beloved by all.

(3) "That mourn." Suffering is good for us if we bear it patiently. It makes us more like Our Blessed Lord, who was called the Man of Sorrows.

(4) "Justice"--that is, all kinds of virtue. "Filled"--that is, with goodness and grace. In other words, if we ask and really wish to become virtuous, we shall become so. St.

Joseph is called in Holy Scripture "a just man," to show that he practiced every virtue.

(5) If we are "merciful" to others, G.o.d will be merciful to us.

(6) "Clean of heart"--that is, pure in thoughts, words, deeds, and looks.

(7) "Peacemakers." If persons who try to make peace and settle disputes are called the children of G.o.d, those who, on the contrary, try to stir up dissensions should be called the children of the devil. Never tell the evil you may hear of another, especially to the one of whom it was spoken; and never carry stories from one to another: it is contemptible, and sinful as well. If you have nothing good to say of the character of another, be silent, unless your duty compels you to speak. Never be a child of the devil by exciting jealousy, hatred, or revenge in anyone; but on the contrary, make peace wherever you can, and be one of the children of G.o.d.

(8) "Suffer persecution." Therefore, when you are badly treated on account of your piety or religion, remember you are like the martyrs of your holy faith, suffering for virtue and truth, and that you will receive your reward.

*186 Q. Which are the twelve fruits of the Holy Ghost?

A. The twelve fruits of the Holy Ghost are charity, joy, peace, patience, benignity, goodness, long-suffering, mildness, faith, modesty, continency, and chast.i.ty.

"Fruits," the things that grow from the gifts of the Holy Ghost.

"Charity," love of G.o.d and our neighbor, "Peace" with G.o.d and man and ourselves. With G.o.d, because we are His friends. With man, because we deal justly with all and are kind to all. With ourselves, because we have a good conscience, that does not accuse us of sin. "Benignity,"

disposition to do good and show kindness. "Long-suffering"--same as patience. "Modesty, continency, and chast.i.ty" refer to purity in thoughts, words, looks, and actions.

Lesson 17 ON THE SACRAMENT OF PENANCE

When Our Blessed Lord redeemed us, He applied the benefits of the Redemption in the Sacrament of Baptism. By this Baptism He freed us from sin and the slavery of the devil; He restored us to G.o.d's grace; He reopened for us Heaven; made us once more children of G.o.d: in a word, He placed us in the condition in which we were before our fall through the sin of our first parents. This was certainly a great kindness bestowed upon us, and one would think we would never forget it, and never more lose G.o.d's friends.h.i.+p by any fault of ours; especially when we had seen the great miseries brought upon the world by sin, and had learned something of h.e.l.l where we would have been, and of Heaven which we would have lost, if Our Lord had not redeemed us. Our Blessed Lord saw, however, that we would forget His benefits, and again, even after Baptism, go freely into the slavery of the devil. How, then, could we be saved? We could not be baptized again, because Baptism can be given only once. Our good Lord in His kindness inst.i.tuted another Sacrament, by which we could once more be freed from sin if we had the misfortune to fall into it after Baptism--it is the Sacrament of Penance. It is called the plank in a s.h.i.+pwreck. When sailors are s.h.i.+pwrecked and thrown helplessly into the ocean, their only hope is some floating plank that may bear them to the sh.o.r.e. So when we fall after Baptism we are thrown into the great ocean of sin, where we must perish if we do not rest upon the Sacrament of Penance, which will bring us once more in safety to the friends.h.i.+p of G.o.d. How very thankful the poor s.h.i.+pwrecked sailors would be to anyone who would offer them a plank while they are in danger! Do you think they would refuse to use it? In like manner how thankful we should be for the Sacrament of Penance, and how anxious we should be to use it when we arc in danger of losing our souls!

The Sacrament of Penance shows the very great kindness of Our Lord. He might have said: I saved them once, and I will not trouble Myself more about them; if they want to sin again, let them perish. But no, He forgives us and saves us as often as we sincerely call on Him for help, being truly sorry for our sins. He left this power also to His Apostles, saying to them: As often as any poor sinner shall come to you and show that he is truly sorry for his sins, and has the determination not to commit them again, and confesses them to you, I give you the power to pardon his sins in the Sacrament of Penance. The forgiveness of your sins is the chief though not the only blessing you receive in the reception of this Sacrament, through which you derive so many and great advantages from the exhortation, instruction, or advice of your confessor.

Is it not a great benefit to have a friend to whom you can go with the trials of your mind and soul, your troubles, temptations, sins, and secrets? You have that friend--the priest in the confessional. He is willing to help you, for he consecrated his life to G.o.d to help men to save their souls. He is able to help you, for he understands your difficulties, sins, and temptations, and the means of overcoming them.

He has made these things the study of his life, and derives still greater knowledge of them from hearing the sad complaints of so many relating their secret sorrows or afflictions, and begging his advice.

Then you are sure that whatever you tell him in the confessional will never be made known to others, even if the priest has to die to conceal it. You might tell your secrets to a friend, and if you afterwards offended him he would probably reveal all you told him. The priest asks no reward for the service he gives you in the confessional, but loves to help you, because he has pledged himself to G.o.d to do so, and would sin if he did not. Some enemies of our holy religion have tried to make people believe that Catholics have to pay the priest in confession for forgiving their sins; but every Catholic, even the youngest child who has been to confession, knows this to be untrue, and a base calumny against our holy religion; even those who a.s.sert it do not believe it themselves. The good done in the confessional will never be known in this world. How many persons have been saved from sin, suicide, death, and other evils by the advice and encouragement received in confession!

How many persons who have fallen into the lowest depths of sin have by the Sacrament of Penance been raised up and made to lead good, respectable lives--a blessing to themselves, their families, and society!

187 Q. What is the Sacrament of Penance?

A. Penance is a Sacrament in which the sins committed after Baptism are forgiven.

One who has never been baptized could not go to confession and receive absolution, nor indeed any of the Sacraments.

*188 Q. How does the Sacrament of Penance remit sin, and restore the soul to the friends.h.i.+p of G.o.d?

A. The Sacrament of Penance remits sin and restores the friends.h.i.+p of G.o.d to the soul by means of the absolution of the priest.

"Absolution" means the words the priest says at the time he forgives the sins. Absolve means to loose or free. When ministers or amba.s.sadors are sent by our government to represent the United States in England, France, Germany, or other countries, whatever they do there officially is done by the United States. If they make an agreement with the governments to which they are sent, the United States sanctions it, and the very moment they sign the agreement it is signed and sanctioned by the authority of our government whose representatives they are, and their official action becomes the action of the United States itself.

But when their term of office expires, though they remain in the foreign countries, they have no longer any power to sign agreements in the name and with the authority of the United States.

You see, therefore, that it is the power that is given them, and not their own, that they exercise. In like manner Our Lord commissioned His priests and gave them the power to forgive sins, and whatever they do in the Sacrament of Penance He Himself does. At the very moment the priest p.r.o.nounces the words of absolution on earth his sentence is ratified in Heaven and the sins of the penitent are blotted out.

It may increase your veneration for the Sacrament to know the precise manner in which absolution is given. After the confession and giving of the penance, the priest first prays for the sinner, saying: "May Almighty G.o.d have mercy on you, and, your sins being forgiven, bring you to life everlasting. Amen." Then, raising his right hand over the penitent, he says: "May the Almighty and merciful Lord grant you pardon, absolution, and remission of your sins. Amen." Then he continues: "May Our Lord Jesus Christ absolve you, and I, by His authority, absolve you from every bond of excommunication and interdict, as far as I have power and you stand in need. Then I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen." At these last words he makes the Sign of the Cross over the penitent. In conclusion he directs to G.o.d a prayer in behalf of the penitent in the following words: "May the Pa.s.sion of Our Lord Jesus Christ, the merits of the Blessed Virgin Mary and of all the saints, and whatsoever good you may have done or evil you may have suffered, be to you unto the remission of your sins, the increase of grace, and the recompense of everlasting life. Amen." Then the priest says, "G.o.d bless you," "Go in peace," or some other expression showing his delight at your reconciliation with G.o.d.

*189 Q. How do you know that the priest has the power of absolving from the sins committed after Baptism?

A. I know that the priest has the power of absolving from sins committed after Baptism, because Jesus Christ granted that power to the priests of His Church when He said: "Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; whose sins you shall retain, they are retained."

Every Christian knows Our Lord Himself had power to forgive sins:--(1) because He was G.o.d, and (2) because He often did forgive them while on earth, and proved that He did by performing some miracle; as, for example (Mark 2; John 5), when He cured the poor men who had been sick and suffering for many years, He said to them, "Thy sins are forgiven thee; arise, take up thy bed, and walk," and the men did so. Since Our Lord had the power Himself, He could give it to His Apostles if He wished, and He did give it to them and their successors. For if He did not, how could we and all others who, after Baptism, have fallen into sin be cleansed from it? This Sacrament of Penance was for all time, and so He left the power with His Church, which is to last as long as there is a living human being upon the earth. Our Lord promised to His Apostles before His death this power to forgive sins (Matt. 18:18), and He gave it to them after His resurrection (John 20:23), when He appeared to them and breathed on them, and said: "Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained."

*190 Q. How do the priests of the Church exercise the power of forgiving sins?

A. The priests of the Church exercise the power of forgiving sins by hearing the confession of sins, and granting pardon for them as ministers of G.o.d and in His name.

The power to forgive sins implies the obligation of going to confession; because, as most sins are secret, how could the Apostles know what sins to forgive and what sins to retain--that is, not to forgive--unless they were told by the sinner what sins he had committed? They could not see into his heart as G.o.d can, and know his sins; and so if the sinner wished his sins forgiven, he had to confess them to the Apostles or their successors. Therefore, since we have the Sacrament of Penance, we must also have confession.

191 Q. What must we do to receive the Sacrament of Penance worthily?

A. To receive the Sacrament of Penance worthily we must do five things:

(1) We must examine our conscience.

(2) We must have sorrow for our sins.

(3) We must make a firm resolution never more to offend G.o.d.

(4) We must confess our sins to the priest.

(5) We must accept the penance which the priest gives us.

When we are about to go to confession the first thing we should do is to pray to the Holy Ghost to give us light to know and remember all our sins; to fully understand how displeasing they are to G.o.d, and to have a great sorrow for them, which includes the resolution of never committing them again. The next thing we should do is:

(1) "Examine our conscience"; and first of all we find out how long a time it is since our last confession, and whether we made a good confession then and received Holy Communion and performed our penance.

The best method of examining is to take the Commandments and go over each one in our mind, seeing if we have broken it, and in what way; for example: First. "I am the Lord thy G.o.d; thou shalt not have strange G.o.ds before Me." Have I honored G.o.d? Have I said my prayers morning and night; have I said them with attention and devotion? Have I thanked G.o.d for all His blessings? Have I been more anxious to please others than to please G.o.d, or offended Him for the sake of others? Second "Thou shalt not take the name of the Lord thy G.o.d in vain." Have I cursed? Have I taken G.o.d's name in vain or spoken without reverence of holy things?

Third. "Remember thou keep holy the Sabbath day." Have I neglected to hear Ma.s.s through my own fault on Sundays and holy days of obligation?

Have I kept others from Ma.s.s? Have I been late, and at what part of the Ma.s.s did I come in? Have I been willfully distracted at Ma.s.s or have I distracted others? Have I done servile work without necessity? Fourth.