Baltimore Catechism Volume Iv Part 19

"Temporal Punishment." Every sin has two punishments attached to it, one called the eternal and the other the temporal. Let me explain by an example. If I, turning highway robber, waylay a man, beat him and steal his watch, I do him, as you see, a double injury, and deserve a double punishment for the twofold crime of beating and robbing him. He might pardon me for the injuries caused by the beating, but that would not free me from the obligation of restoring to him his watch or its value, for the fact that he forgives me for the act of stealing does not give me the right to keep what justly belongs to him. Now, when we sin against G.o.d we in the first place insult Him, and secondly rob Him of what is deservedly His due; namely, the wors.h.i.+p, respect, obedience, love, etc., that we owe Him as our Creator, Preserver, and Redeemer.

In the Sacrament of Penance G.o.d forgives the insult offered by sinning, but requires us to make rest.i.tution for that of which the sin has deprived Him. In every sin there is an act of turning away from G.o.d and an act of turning to some creature in His stead. If a soldier pledged to defend his country deserts his army in time of war, he is guilty of a dishonorable, contemptible act; but if, besides deserting his own army, he goes over to aid the enemy, he becomes guilty of another and still greater crime--he becomes a traitor for whom the laws of nations reserve their severest penalties. By sin we, who in Baptism and Confirmation have promised to serve G.o.d and war against His enemies, desert Him and go over to them; for Our Blessed Lord has said: He that is not with Me is against Me.

We pay the temporal debt due to our sins, that is, make the rest.i.tution, by our penances upon earth, or by our suffering in Purgatory, or by both combined.

The penances performed upon earth are very acceptable and pleasing to G.o.d; and hence we should be most anxious to do penance here that we may have less to suffer in Purgatory. St. Augustine, who had been a great sinner, often prayed that G.o.d might send him many tribulations while on earth, that he might have less to endure in Purgatory. Therefore, after performing the penance the priest gives you in the confessional, it is wise to impose upon yourself other light penances in keeping with your age and condition, but never undertake severe penances or make religious vows and promises without consulting your confessor. In every case be careful first of all to perform the penance imposed upon you in the reception of the Sacrament. The penance given in confession has a special value, which none of the penances selected by yourself could have.

If you forget to say your penance, your confession is not on that account worthless; but as the penance is one of the parts of the Sacrament, namely, the satisfaction, you should say it as soon as possible, and in the manner your confessor directs. If you cannot perform the penance imposed by your confessor, you should inform him of that fact, and ask him to give you another in its stead.

Indulgences also are a means of satisfying for this temporal punishment.

Sometimes G.o.d inflicts the temporal punishment in this world by sending us misfortunes or sufferings, especially such as are brought on by the sins committed.

*219 Q. Does not the Sacrament of Penance remit all punishment due to sin?

A. The Sacrament of Penance remits the eternal punishment due to sin, but it does not always remit the temporal punishment which G.o.d requires as satisfaction for our sins.

Remember that Baptism differs from Penance in this respect, that although they both remit sin, Penance does not take away all the temporal punishment, while Baptism takes away all the punishment, both eternal and temporal; so that if we died immediately after Baptism we would go directly to Heaven, while if we died immediately after Penance we would generally go to Purgatory to make satisfaction for the temporal debt.

*220 Q. Why does G.o.d require a temporal punishment as a satisfaction for sin?

A. G.o.d requires a temporal punishment as a satisfaction for sin to teach us the great evil of sin, and to prevent us from failing again.

*221 Q. Which are the chief means by which we satisfy G.o.d for the temporal punishment due to sin?

A. The chief means by which we satisfy G.o.d for the temporal punishment due to sin are: prayer, fasting, almsgiving, all spiritual and corporal works of mercy, and the patient suffering of the ills of life.

"Chief," but not the only means. "Fasting," especially the fasts imposed by the Church--in Lent for instance. Lent is the forty days before Easter Sunday during which we fast and pray to prepare ourselves for the resurrection of Our Lord, and also to remind us of His own fast of forty days before His Pa.s.sion. "Almsgiving"--that is, money or goods given to the poor. "Spiritual" works of mercy are those good works we do for persons' souls. "Corporal" works of mercy are those we do for their bodies. "Ills of life"--sickness or poverty or misfortune, especially when we have not brought them upon ourselves by sin.

*222 Q. Which are the chief spiritual works of mercy?

A. The chief spiritual works of mercy are seven: to admonish the sinner, to instruct the ignorant, to counsel the doubtful, to comfort the sorrowful, to bear wrongs patiently, to forgive all injuries, and to pray for the living and the dead.

"To admonish the sinner." If we love our neighbor we should help him in his distress, even when it is an inconvenience to us. We should help him also to correct his faults, we should point them out and warn him of them. We are obliged to do so in the following circ.u.mstances: First.

When his fault is a mortal sin. Second. When we have some authority or influence over him. Third. When there is reason to believe that our warning will make him better instead of worse. If our advice only makes him worse, then we should not say anything to him about his fault, but keep out of his company ourselves. "Ignorant" especially in their religion. "Doubtful" about something in religion which you can explain and make clear to them. "Comfort," saying kind words of encouragement to them. "Wrongs," things not deserved; for example, persons talking ill about us, accusing us falsely, etc.; but if the false accusations, etc., are going to give scandal, then we must defend ourselves against them.

If, for instance, lies were told about the father of a family, and it were likely all his children would believe them and lose their respect for his authority, then he must let them know the truth. But when we patiently suffer wrongs that injure only ourselves, and that are known only to G.o.d and ourselves, G.o.d sees our sufferings and rewards us. What matters it what people think we are if G.o.d knows all our doings and is pleased with them? "Living"--especially for the conversion of sinners, or for those who are on their deathbed. "The dead"--those suffering in Purgatory, especially if we have ever caused them to sin.

*223 Q. Which are the chief corporal works of mercy?

A. The chief corporal works of mercy are seven: to feed the hungry, to give drink to the thirsty, to clothe the naked, to ransom the captive, to harbor the harborless, to visit the sick, and to bury the dead.

"Ransom the captive"--that is, chiefly those who while teaching or defending the true religion in pagan lands are taken prisoners by the enemies of our faith. You have perhaps heard of the Crusades or read about them in your history. Now let me briefly tell you what they were and why they were commenced. About the year 570, that is, about thirteen hundred years ago, when the Christian religion was spread over nearly the whole world, a man named Mahomet was born in Arabia. He pretended to be a great prophet sent from G.o.d, and gathered many followers about him.

He told them his religion must be spread by the sword. He plundered cities and towns, and divided the spoils with his followers. He told them that all who died fighting for him would certainly go to Heaven. In a short time his followers became very numerous; for his religion was an easy and profitable one, allowing them to commit sin without fear of punishment, and giving them share of his plunder. Many others not influenced by these motives joined his religion for fear of being put to death. His followers were afterwards called by the general name of Saracens. They took possession of the Holy Land, of the City of Jerusalem, of the tomb of Our Lord, and of every spot rendered dear to Christians by Our Saviour's life and labors there. They persecuted the Christians who went to visit the Holy Land, and put many of them to death. When the news of these dreadful crimes reached Europe, the Christian kings and princes, at the request of the Pope, raised large armies and set out for the East to war against the Saracens and recover the Holy Land. Eight of these expeditions, or Crusades, as they are called, went out during two hundred years, that is, from 1095 to 1272.

Those who took part in them are called Crusaders, from the word cross, because every soldier wore a red cross upon his shoulder.

Some of these expeditions were successful, and some were not; but, on the whole, they prevented the Saracens from coming to Europe and taking possession of it. Many of the Christian soldiers and many of the pilgrims who visited the Holy Land were taken prisoners by the Saracens and held, threatened with death, till the Christians in Europe paid large sums of money as a ransom for their liberty. To free these captives was a great act of charity, and is one of the corporal works of mercy. Ransom means to pay money for another's freedom. Even now there are sometimes captives in pagan lands.

A pilgrim is one who goes on a journey to visit some holy place for the purpose of thus honoring G.o.d. He would not be a pilgrim if he went merely through curiosity. He must go with the holy intention of making his visit an act of wors.h.i.+p. In our time pilgrimages to the Holy Land, to Rome, and other places are quite frequent. "To harbor"--that is, to give one who has no home a place of rest. A harbor is an inlet of the ocean where s.h.i.+ps can rest and be out of danger; so we can also call the home or place of rest given to the homeless a harbor. "Sick," especially the sick poor and those who have no friends. "To bury" those who are strangers and have no friends. All Christians are bound to perform these works of mercy in one way or another. We have been relieved to some extent of doing the work ourselves by the establishment of inst.i.tutions where these things are attended to by communities of holy men or women called religious. They take charge of asylums for the orphans, homes for the aged and poor, hospitals for the sick, etc., while many devote themselves to teaching in colleges, academies, and schools. But if these good religious do the work for us, we are obliged on our part to give them the means to carry it on. Therefore we should contribute according to our means to charitable inst.i.tutions, and indeed to all inst.i.tutions that promote the glory of G.o.d and the good of our religion. To explain more fully, religious are self-sacrificing men and women who, wis.h.i.+ng to follow the evangelical counsels, dedicate their lives to the service of G.o.d. They live together in communities approved by the Church, under the rule and guidance of their superiors. Their day is divided between prayer, labor, and good works, more time being given to one or other of these according to the special end or aim of the community. The houses in which they live are called convents or monasteries, and the societies of which they are members are called religious orders, communities, or congregations. In some of these religious communities of men all the members are priests, in others some are priests and some are brothers, and in others still all are brothers. Priests belonging to the religious orders are called the regular clergy, to distinguish them from the secular clergy or priests who live and labor in the parishes to which they are a.s.signed by their bishops. Sisters and nuns mean almost the same thing, but we generally call those nuns who live under a more severe rule and never leave the boundaries of their convent. In like manner friars, monks, and brothers lead almost the same kind of life, except that the monks practice greater penances and live under stricter rules. A hermit is a holy man who lives alone in some desert or lonely place, and spends his life in prayer and mortification. In the early ages of the Church there were many of these hermits, or Fathers of the desert, but now religious live together in communities.

The members of religious orders of men or women take three vows, namely, of poverty, chast.i.ty, and obedience. These orders were founded by holy persons for some special work approved of by the Church. Thus the Dominicans were founded by St. Dominic, and their special work was to preach the Gospel and convert heretics or persons who had fallen away from the Faith. The Jesuit Fathers were organized by St. Ignatius Loyola, and their work is chiefly teaching in colleges, and giving retreats and missions. So also have the Redemptorists, Franciscans, Pa.s.sionists, etc., their special works, chiefly the giving of missions.

In a word, every community, of either men or women, must perform the particular work for which it was inst.i.tuted.

But why, you will ask, are there different religious orders? In the first place, all persons are not fitted for the same kind of work: some can teach, others cannot; some can bear the fatigue of nursing the sick, and others cannot. Secondly, when Our Lord was on earth He performed every good work and practiced every virtue perfectly. He fasted, prayed, helped the needy, comforted the sorrowful, healed the sick, taught the ignorant, defended the oppressed, admonished sinners, etc. It would be impossible for any one community to imitate Our Lord in all His works, so each community takes one or more particular works of Our Lord, and tries to imitate Him as perfectly as possible in these at least. Some communities devote their time to prayer; others attend the sick; others teach, etc.; and thus when all unite their different works the combined result is a more perfect imitation of Our Lord's life upon earth.

Lesson 20 ON THE MANNER OF MAKING A GOOD CONFESSION

*224 Q. What should we do on entering the confessional?

A. On entering the confessional we should kneel, make the Sign of the Cross, and say to the priest: "Bless me, Father"; then add, "I confess to Almighty G.o.d, and to you, Father, that I have sinned."

*225 Q. Which are the first things we should tell the priest in confession?

A. The first things we should tell the priest in confession are the, time of our last confession and whether we said the penance and went to Holy Communion.

*226 Q. After telling the time of our last confession and Communion, what should we do?

A. After telling the time of our last confession and Communion we should confess all the mortal sins we have since committed, and all the venial sins we may wish to mention.

"We may wish." We should tell every real sin we have never confessed. If we have no mortal sin to confess, it is well to tell some kind of mortal sin we have committed in our past life, though confessed before. We should do this because when we have only very small sins to confess there is always danger that we may not be truly sorry for them, and without sorrow there is no forgiveness. But when we add to our confession some mortal sin that we know we are sorry for, then our sorrow extends to all our sins, and makes us certain that our confession is a good one. If you should hear the sin of another person while you are waiting to make your own confession, you must keep that sin secret forever. If the person in the confessional is speaking too loud, you should move away so as not to hear; and if you cannot move, hold your hands on your ears so that you may not hear what is being said.

*227 Q. What must we do when the confessor asks us questions?

A. When the confessor asks us questions, we must answer them truthfully and clearly.

*228 Q. What should we do after telling our sins?

A. After telling our sins we should listen with attention to the advice which the confessor may think proper to give.

The priest in the confessional acts as judge, father, teacher, and physician. As judge he listens to your accusations against yourself, and pa.s.ses sentence according to your guilt or innocence. As a father and teacher he loves you, and tries to protect you from your enemies by warning you against them, and teaching you the means to overcome them.

But above all, he is a physician, who will treat your soul for its ills and restore it to spiritual health. He examines the sins you have committed, discovers their causes, and then prescribes the remedies to be used in overcoming them. When anything goes amiss with our bodily health we speedily have recourse to the physician, listen anxiously to what he has to say, and use the remedies prescribed. In the very same way we must follow the priest's advice if we wish our souls to be cured of their maladies. Just as a person who is unwell would not go one day to one physician and the next day to another, so a penitent should not change confessors without a good reason; and if you have any choice to make let it be made in the beginning, and let it rest on worthy motives.

In a short time your confessor will understand the state of your soul, as the physician who frequently examines you does the state of your body. He will know all the temptations, trials, and difficulties with which you have to contend. He will see whether you are becoming better or worse; whether you are resisting your bad habits or falling more deeply into them; also, whether the remedies given are suited to you, and whether you are using them properly. All this your confessor will know, and it will save you the trouble of always repeating, and him the trouble of always asking. Thus the better your confessor knows you and all the circ.u.mstances of your life, the more will he be able to help you; for besides the forgiveness of your sins there are many other benefits derived from the Sacrament of Penance.

But if at any time there should be danger of your making a bad confession to your own confessor--on account of some feeling of false shame--then go to any confessor you please; for it is a thousand times better to seek another confessor than run the risk of making a sacrilegious confession.

Never be so much attached to any one confessor that you would remain away from the Sacraments a long time rather than go to another in his absence.

You should not consider the person in the confessional, but the power he exercises. You should be anxious concerning only this fact: Is there a priest there who was sent by Our Lord? Is there a minister of Christ there who has power to pardon my sins? If so, I will humbly go to him, no matter who he is or what his dispositions.

*229 Q. How should we end our confession?

A. We should end our confession by saying, "I also accuse myself of all the sins of my past life," telling, if we choose, one or several of our past sins.

*230 Q. What should we do while the priest is giving us absolution?

A. While the priest is giving us absolution, we should from our heart renew the Act of Contrition.

All, especially children, should know this act well before going to confession.

Lesson 21 ON INDULGENCES

231 Q. What is an indulgence?

A. An indulgence is the remission in whole or in part of the temporal punishment due to sin.

I have explained before what the temporal punishment is; namely, the debt which we owe to G.o.d after He has forgiven our sins, and which we must pay in order that satisfaction be made. It is, as I said, the value of the watch we must return after we have been pardoned for the act of stealing. I said this punishment must be blotted out by our penance.

Now, the Church gives us an easy means of so doing, by granting us indulgences. She helps us by giving us a share in the merits of the Blessed Virgin and of the saints. All this we have explained when speaking in the Creed of the communion of saints.