Baltimore Catechism Volume Iv Part 20

*232 Q. Is an indulgence a pardon of sin, or a license to commit sin?

A. An indulgence is not a pardon of sin, nor a license to commit sin, and one who is in a state of mortal sin cannot gain an indulgence.

If you are in a state of mortal sin you lose the merit of any good works you perform. G.o.d promises to reward us for good works, and if we are in the state of grace when we do the good works, G.o.d will keep His promise and give us the reward; but if we are in mortal sin, we have no right or claim to any reward for good works, because we are enemies of G.o.d. For this reason alone we should never remain even for a short time in mortal sin, since it is important for us to have all the merit we can. Even when we will not repent and return to Him, G.o.d rewards us for good works done by giving us some temporal blessings or benefits here upon earth.

He never allows any good work to go unrewarded any more than He allows an evil deed to go unpunished. Although G.o.d is so good to us we nevertheless lose very much by being in a state of mortal sin; for G.o.d's grace is in some respects like the money in a bank: the more grace we receive and the better we use it, the more He will bestow upon us. When you deposit money in a savings bank, you get interest for it; and when you leave the interest also in the bank, it is added to your capital, and thus you get interest for the interest. So G.o.d not only gives us grace to do good, but also grace for doing the good, or, in other words, He gives us grace for using His grace.

233 Q. How many kinds of indulgences are there?

A. There are two kinds of indulgences--plenary and partial.

234 Q. What is a plenary indulgence?

A. A plenary indulgence is the full remission of the temporal punishment due to sin.

"Full remission"; so that if you gained a plenary indulgence and died immediately afterwards, you would go at once to Heaven. Persons go to Purgatory, as you know, to have the temporal punishment blotted out; but if you have no temporal punishment to make satisfaction for, there is no Purgatory for you. Gaining a plenary indulgence requires proper dispositions, as you may understand from its very great advantages. To gain it we must not only hate sin and be heartily sorry even for our venial sins, but we must not have a desire for even venial sin. We should always try to gain a plenary indulgence, for in so doing we always gain at least part of it, or a partial indulgence, greater or less according to our dispositions.

235 Q. What is a partial indulgence?

A. A partial indulgence is the remission of a part of the temporal punishment due to sin.

*236 Q. How does the Church by means of indulgences remit the temporal punishment due to sins?

A. The Church by means of indulgences remits the temporal punishment due to sin by applying to us the merits of Jesus Christ, and the superabundant satisfactions of the Blessed Virgin Mary and of the saints, which merits and satisfactions are its spiritual treasury.

"Superabundant" means more than was necessary. (See explanation of communion of saints in the "Creed.")

237 Q. What must we do to gain an indulgence?

A. To gain an indulgence we must be in a state of grace and perform the works enjoined.

"Works"--to visit certain churches or altars; to give alms; to say certain prayers, etc. For a plenary indulgence it is required in addition to go to confession and Holy Communion, and to pray for the intention of our Holy Father the Pope; for this last requirement it is sufficient to recite one Our Father and one Hail Mary. Now, what does praying for the intention of the Pope or bishop or anyone else mean? It does not mean that you are to pray for the Pope himself, but for whatever he is praying for or wishes you to pray for. For instance, on one day the Holy Father may be praying for the success of some missions that he is establis.h.i.+ng in pagan lands; on another, he may be praying that the enemies of the Church may not succeed in their plans against it; on another, he may be praying for the conversion of some nation, and so on; whatever he is praying for or wishes you to pray for is called his intention.

There are three basic ways of gaining a partial indulgence. A partial indulgence can be gained by: 1) raising one's heart to G.o.d amidst the duties and trials of life and making a pious invocation, even only mentally; 2) giving of oneself or one's goods to those in need; 3) voluntarily depriving oneself of something pleasing, in a spirit of penance.

A partial indulgence is also granted for reciting various well-known prayers, such as the acts of faith, hope, charity and contrition, and for performing certain acts of devotion, such as making a Spiritual Communion.

To gain an indulgence you must also have the intention of gaining it.

There are many prayers that we sometimes say to which indulgences are attached, and we do not know it. How can we gain them? By making a general intention every morning while saying our prayers to gain all the indulgences we can during the day, whether we know them or not. For example, there is a partial indulgence granted us every time we devoutly make the Sign of the Cross or devoutly use an article of devotion, such as a crucifix or scapular, properly blessed by any priest. Many may not know of these indulgences; but if they have the general intention mentioned above, they will gain the indulgence every time they perform the work. In the same way, by having this intention all those who are in the habit of going to confession every two weeks are able to gain a plenary indulgence when they fulfill the other prescribed conditions for gaining a plenary indulgence, even when they do not know that they are gaining the indulgence.

Since partial indulgences were formerly designated by specific amounts of time, you sometimes see printed after a little prayer: An indulgence of forty days, or, an indulgence of one hundred days, or of a year, etc.

What does that mean? Does it mean that a person who said that prayer would get out of Purgatory forty days sooner than he would have if he had not said it? No. I told you how the early Christians were obliged to do public penance for their sins; to stand at the door of the church and beg the prayers of those entering. Sometimes their penance lasted for forty days, sometimes for one hundred days, and sometimes for a longer period. By an indulgence of forty days the Church granted the remission of as much of the temporal punishment as the early Christians would have received for doing forty days' public penance. Just how much of the temporal punishment G.o.d blotted out for forty days' public penance we do not know; but whatever it was, G.o.d blotted out just the same for one who gained an indulgence of forty days by saying a little prayer to which the indulgence was attached. But why, you may wonder, did the early Christians do such penances? Because in those days their faith was stronger than ours, and they understood better than we do the malice of sin and the punishment it deserves. Later the Christians grew more careless about their religion and the service of G.o.d. The Church, therefore, wis.h.i.+ng to save its children, made it easier for them to do penance. If it had continued to impose the public penances, many would not have performed them, and thus would have lost their souls.

Lesson 22 ON THE HOLY EUCHARIST

238 Q. What is the Holy Eucharist?

A. The Holy Eucharist is the Sacrament which contains the body and blood, soul and divinity of Our Lord Jesus Christ under the appearances of bread and wine.

When we say "contains," we mean the Sacrament which is the body and blood, etc. The Holy Eucharist is the same living body of Our Lord which He had upon earth; but it is in a new form, under the appearances of bread and wine. Therefore Our Lord in the tabernacle can see and hear us.

*239 Q. When did Christ inst.i.tute the Holy Eucharist?

A. Christ inst.i.tuted the Holy Eucharist at the Last Supper, the night before He died.

"Last Supper," on Holy Thursday night. (See Explanation of the Pa.s.sion, Lesson 8, Question 78.)

*240 Q. Who were present when Our Lord inst.i.tuted the Holy Eucharist?

A. When Our Lord inst.i.tuted the Holy Eucharist the twelve Apostles were present.

*241 Q. How did Our Lord inst.i.tute the Holy Eucharist?

A. Our Lord inst.i.tuted the Holy Eucharist by taking bread, blessing, breaking, and giving to His Apostles, saying: "Take ye and eat. This is My body"; and then by taking the cup of wine, blessing and giving it, saying to them: "Drink ye all of this. This is My blood which shall be shed for the remission of sins. Do this for a commemoration of Me."

"Eucharist" means thanks. Hence this Sacrament is called Eucharist, because Our Lord gave thanks before changing the bread and wine into His body and blood, and because the offering of it to G.o.d is the most solemn act of thanksgiving. "Do this"--that is, the same thing I am doing, namely, changing bread and wine into My body and blood.

"Commemoration"--that is, to remind you of Me, that you may continue to do the same till the end of time.

*242 Q. What happened when Our Lord said, "This is My body, this is My blood"?

A. When Our Lord said, "This is My body," the substance of the bread was changed into the substance of His body. When He said, "This is My blood," the substance of the wine was changed into the substance of His blood.

"Substance" literally means that which stands underneath. Underneath what? Underneath the outward appearances or qualities--such as color, taste, figure, smell, etc.--that are perceptible to our senses.

Therefore we never see the substance of anything. Of this seat, for instance, I see the color, size, and shape; I feel the hardness, etc.; but I do not see the substance, namely, the wood of which it is made.

When the substance of anything is changed, the outward appearances change with it. But not so in the Holy Eucharist; for by a miracle the appearances of bread and wine remain the same after the substance has been changed as they were before. As the substance alone is changed in the Holy Eucharist, and as I cannot see the substance, I cannot see the change. I am absolutely certain, however, that the change takes place, because Our Lord said so; and I believe Him, because He could not deceive me. He is G.o.d, and G.o.d could not tell a lie, because He is infinite truth. This change is a great miracle, and that is the reason we cannot understand it, though we believe it. Once at a marriage in Cana of Galilee (John 2) Our Lord changed water into wine. The people were poor, and Our Lord, His Blessed Mother, and the Apostles were present at the wedding when the wine ran short; and our Blessed Lady, always so kind to everyone, wis.h.i.+ng to spare these poor people from being shamed before their friends, asked Our Lord to perform the miracle, and at her request He did so, and changed many vessels of water into the best of wine. In that miracle Our Lord changed the substance of the water into the substance of the wine. Why, then, could He not change in the same way and by the same power the substance of bread and wine into the substance of His own body and blood? When He changed the water into wine, besides changing the substance, He changed everything else about it; so that it had no longer the appearance of water, but everyone could see that it was wine. But in changing the bread and wine into His body and blood He changes only the substance, and leaves everything else unchanged so that it still looks and tastes like bread and wine; even after the change has taken place and you could not tell by looking at it that it was changed. You know it only from your faith in the words of our divine Lord, when He tells you it is changed.

Again, it is much easier to change one thing into another than to make it entirely out of nothing. Anyone who can create out of nothing can surely change one thing into another. Now Our Lord, being G.o.d, created the world out of nothing; and He could therefore easily change the substance of bread into the substance of flesh. I have said Our Lord's body in the Holy Eucharist is a living body, and every living body contains blood; and that is why we receive both the body and the blood of Our Lord under the appearance of the bread alone. The priest receives the body and blood of Our Lord under the appearance of both bread and wine, while the people receive it only under the appearance of bread.

The early Christians used to receive it as the priest does--under the appearance of bread and under the appearance of wine; but the Church had to make a change on account of circ.u.mstances. First, all the people had to drink from the same chalice or cup, and some would not like that, and show disrespect for the Blessed Sacrament by refusing it. Then there was great danger of spilling the precious blood, pa.s.sing it from one to another; and finally, some said that Christ's blood was not in His body under the appearance of bread. This was false; and to show that it was false, and for the other reasons, the Church after that gave Holy Communion to the people under the appearance of bread alone. The Church always believes and teaches the same truths. It always believed that the Holy Eucharist under the appearance of bread contained also Our Lord's blood; but it taught it more clearly when it was denied.

*243 Q. Is Jesus Christ whole and entire both under the form of bread and under the form of wine?

A. Jesus Christ is whole and entire both under the form of bread and under the form of wine.

*244 Q. Did anything remain of the bread and wine after their substance had been changed into the substance of the body and blood of Our Lord?

A. After the substance of the bread and wine had been changed into the substance of the body and blood of Our Lord there remained only the appearances of bread and wine.

245 Q. What do you mean by the appearances of bread and wine?

A. By the appearances of bread and wine I mean the figure, the color, the taste, and whatever appears to the senses.

"Senses"--that is, eyes, ears, etc. Thus we have the sense of seeing, the sense of hearing, the sense of tasting, the sense of smelling, the sense of feeling.

The Holy Eucharist is the body of Our Lord just as long as the appearances of bread and wine remain, and when they go away Our Lord's body goes also. For example, if a church, tabernacle and all, was buried by a great earthquake, and after many years the people succeeded in getting at the tabernacle and opening it, and then found in the ciborium--that is, the vessel in which the Blessed Sacrament is kept in the tabernacle--only black dust, Our Lord would not be there, although He was there when the church was buried. He would not be there, because there was no longer the appearance of bread there: it had all been changed into ashes by time, and Our Lord left it when the change took place. But if the appearance of bread had remained unchanged, He would be there even after so many years.

When we receive Holy Communion, the appearance of bread remains for about fifteen or twenty minutes after we receive, and then it changes or disappears. Therefore during these fifteen or twenty minutes that the appearance remains Our Lord Himself is really with us; and for that reason we should remain about twenty minutes after Ma.s.s on the day we receive, making a thanksgiving, speaking to Our Lord, and listening to Him speaking to our conscience. What disrespect some people show Our Lord by rus.h.i.+ng out of the church immediately after Ma.s.s and Holy Communion, sometimes beginning to talk or look around before making any thanksgiving! When you receive Holy Communion, after returning to your seat you need not immediately begin to read your prayerbook, but may bow your head and speak to Our Lord while He is present with you. After the appearances of bread vanish, Our Lord's bodily presence goes also, but He remains with us by His grace as long as we do not fall into mortal sin.

*246 Q. What is this change of the bread and wine into the body and blood of Our Lord called?

A. This change of the bread and wine into the body and blood of Our Lord is called Transubstantiation.

"Transubstantiation"--that is, the changing of one substance into another substance; for example, the changing of the wood in a seat into stone.

*247 Q. How was the substance of the bread and wine changed into the substance of the body and blood of Christ?

A. The substance of the bread and wine was changed into the substance of the body and blood of Christ by His almighty power.

*248 Q. Does this change of bread and wine into the body and blood of Christ continue to be made in the Church?

A. This change of bread and wine into the body and blood of Christ continues to be made in the Church by Jesus Christ through the ministry of His priests.

249 Q. When did Christ give His priests the power to change bread and wine into His body and blood?

A. Christ gave His priests the power to change bread and wine into His body and blood when He said to His Apostles, "Do this in commemoration of Me."