The Power of Faith Transcends Man's Strength

The Power of Faith Transcends Man's Strength

The one word “faith” can have two meanings. One kind of faith concerns doctrines. It involves the soul’s assent to and acceptance of some particular matter. It also concerns the soul’s good according to the words of the Lord: Whoever hears my voice and believes in him who sent me has eternal life, and will not come to be judged. And again: He who believes in the Son is not condemned, but has passed from death to life.

How great is God’s love for men! Some good men have been found pleasing to God because of years of work. What they achieved by working for many hours at a task pleasing to God is freely given to you by Jesus in one short hour. For if you believe that Jesus Christ is Lord and that God raised him from the dead, you will be saved and taken up to paradise by him, just as he brought the thief there. Do not doubt that this is possible. After all, he saved the thief on the holy hill of Golgotha because of one hour’s faith; will he not save you too since you have believed?

The Great Catechism

The Great Catechism

The Trinity 

Prologue and Chapter 1 - The belief in God rests on the art and wisdom displayed in the order of the world: the belief in the Unity of God, on the perfection that must belong to Him in respect of power, goodness, wisdom, etc. Still, the Christian who combats polytheism has need of care lest in contending against Hellenism he should fall unconsciously into Judaism. For God has a Logos: else He would be without reason. And this Logos cannot be merely an attribute of God. We are led to a more exalted conception of the Logos by the consideration that in the measure in which God is greater than we, all His predicates must also be higher than those which belong to us. Our logos is limited and transient; but the subsistence of the Divine Logos must be indestructible; and at the same time living, since the rational cannot be lifeless, like a stone. It must also have an independent life, not a participated life, else it would lose its simplicity; and, as living, it must also have the faculty of will. This will of the Logos must be equalled by his power: for a mixture of choice and impotence would, again, destroy the simplicity. His will, as being Divine, must be also good. From this ability and will to work there follows the realization of the good; hence the bringing into existence of the wisely and artfully adjusted world. But since, still further, the logical conception of the Word is in a certain sense a relative one, it follows that together with the Word He Who speaks it, i.e. the Father of the Word, must be recognized as existing. Thus the mystery of the faith avoids equally the absurdity of Jewish monotheism, and that of heathen polytheism. On the one hand, we say that the Word has life and activity; on the other, we affirm that we find in the Λόγος, whose existence is derived from the Father, all the attributes of the Father's nature. 

Chapter II - By the analogy of human breath, which is nothing but inhaled and exhaled fire, i.e. an object foreign to us, is demonstrated the community of the Divine Spirit with the essence of God, and yet the independence of Its existence. Chapter III From the Jewish doctrine, then, the unity of the Divine nature has been retained: from Hellenism the distinction into hypostases. 

Chapter IV - The Jew convicted from Scripture. 

Reasonableness of the Incarnation 
Chapters V and VI - God created the world by His reason and wisdom; for He cannot have proceeded irrationally in that work; but His reason and wisdom are, as above shown, not to be conceived as a spoken word, or as the mere possession of knowledge, but as a personal and willing potency. If the entire world was created by this second Divine hypostasis, then certainly was man also thus created; yet not in view of any necessity, but from superabounding love, that there might exist a being who should participate in the Divine perfections. If man was to be receptive of these, it was necessary that his nature should contain an element akin to God; and, in particular, that he should be immortal. Thus, then, man was created in the image of God. He could not therefore be without the gifts of freedom, independence, self-determination; and his participation in the Divine gifts was consequently made dependent on his virtue. Owing to this freedom he could decide in favour of evil, which cannot have its origin in the Divine will, but only in our inner selves, where it arises in the form of a deviation from good, and so a privation of it. Vice is opposed to virtue only as the absence of the better. Since, then, all that is created is subject to change, it was possible that, in the first instance, one of the created spirits should turn his eye away from the good, and become envious, and that from this envy should arise a leaning towards badness, which should, in natural sequence, prepare the way for all other evil. He seduced the first men into the folly of turning away from goodness, by disturbing the Divinely ordered harmony between their sensuous and intellectual natures; and guilefully tainting their wills with evil. 

Chapters VII and VIII - God did not, on account of His foreknowledge of the evil that would result from man's creation, leave man uncreated; for it was better to bring back sinners to original grace by the way of repentance and physical suffering than not to create man at all. The raising up of the fallen was a work befitting the Giver of life, Who is the wisdom and power of God; and for this purpose He became man. 

Chapter IX - The Incarnation was not unworthy of Him; for only evil brings degradation. 

Chapter X - The objection that the finite cannot contain the infinite, and that therefore the human nature could not receive into itself the Divine, is founded on the false supposition that the Incarnation of the Word means that the infinity of God was contained in the limits of the flesh, as in a vessel.— Comparison of the flame and wick. 

Chapters XI, XII, XIII - For the rest, the manner in which the Divine nature was united to the human surpasses our power of comprehension; although we are not permitted to doubt the fact of that union in Jesus, on account of the miracles which He wrought. The supernatural character of those miracles bears witness to their Divine origin. 

Chapters XIV, XV, XVI, XVII - The scheme of the Incarnation is still further drawn out, to show that this way for man's salvation was preferable to a single fiat of God's will. Christ took human weakness upon Him; but it was physical, not moral, weakness. In other words the Divine goodness did not change to its opposite, which is only vice. In Him soul and body were united, and then separated, according to the course of nature; but after He had thus purged human life, He reunited them upon a more general scale, for all, and for ever, in the Resurrection. 

Chapter XVIII - The ceasing of demon-worship, the Christian martyrdoms, and the devastation of Jerusalem, are accepted by some as proofs of the Incarnation.

Chapters XIX, XX - But not by the Greek and the Jew. To return, then, to its reasonableness. Whether we regard the goodness, the power, the wisdom, or the justice of God, it displays a combination of all these acknowledged attributes, which, if one be wanting, cease to be Divine. It is therefore true to the Divine perfection. 

Chapters XXI, XXII, XXIII - What, then, is the justice in it? We must remember that man was necessarily created subject to change (to better or to worse). Moral beauty was to be the direction in which his free will was to move; but then he was deceived, to his ruin, by an illusion of that beauty. After we had thus freely sold ourselves to the deceiver, He who of His goodness sought to restore us to liberty could not, because He was just too, for this end have recourse to measures of arbitrary violence. It was necessary therefore that a ransom should be paid, which should exceed in value that which was to be ransomed; and hence it was necessary that the Son of God should surrender Himself to the power of death. God's justice then impelled Him to choose a method of exchange, as His wisdom was seen in executing it. 

Chapters XXIV, XXV - But how about the power? That was more conspicuously displayed in Deity descending to lowliness, than in all the natural wonders of the universe. It was like flame being made to stream downwards. Then, after such a birth, Christ conquered death. 

Chapter XXVI - A certain deception was indeed practised upon the Evil one, by concealing the Divine nature within the human; but for the latter, as himself a deceiver, it was only a just recompense that he should be deceived himself: the great adversary must himself at last find that what has been done is just and salutary, when he also shall experience the benefit of the Incarnation. He, as well as humanity, will be purged. 

Chapters XXVII, XXVIII - A patient, to be healed, must be touched; and humanity had to be touched by Christ. It was not in heaven; so only through the Incarnation could it be healed.— It was, besides, no more inconsistent with His Divinity to assume a human than a heavenly body; all created beings are on a level beneath Deity. Even abundant honour is due to the instruments of human birth. 

Chapters XXIX, XXX, XXXI - As to the delay of the Incarnation, it was necessary that human degeneracy should have reached the lowest point, before the work of salvation could enter in. That, however, grace through faith has not come to all must be laid to the account of human freedom; if God were to break down our opposition by violent means, the praise-worthiness of human conduct would be destroyed. 

Chapter XXXII - Even the death on the Cross was sublime: for it was the culminating and necessary point in that scheme of Love in which death was to be followed by blessed resurrection for the whole lump of humanity: and the Cross itself has a mystic meaning. 

The Sacraments
Chapters XXXIII, XXXIV, XXXV, XXXVI - The saving nature of Baptism depends on three things; Prayer, Water, and Faith. 1. It is shown how Prayer secures the Divine Presence. God is a God of truth; and He has promised to come (as Miracles prove that He has come already) if invoked in a particular way. 2. It is shown how the Deity gives life from water. In human generation, even without prayer, He gives life from a small beginning. In a higher generation He transforms matter, not into soul, but into spirit. 3. Human freedom, as evinced in faith and repentance, is also necessary to Regeneration. Being thrice dipped in the water is our earliest mortification; coming out of it is a forecast of the ease with which the pure shall rise in a blessed resurrection: the whole process is an imitation of Christ. 

Chapter XXXVII - The Eucharist unites the body, as Baptism the soul, to God. Our bodies, having received poison, need an Antidote; and only by eating and drinking can it enter. One Body, the receptacle of Deity, is this Antidote, thus received. But how can it enter whole into each one of the Faithful? This needs an illustration. Water gives its own body to a skin-bottle. So nourishment (bread and wine) by becoming flesh and blood gives bulk to the human frame: the nourishment is the body. Just as in the case of other men, our Saviour's nourishment (bread and wine) was His Body; but these, nourishment and Body, were in Him changed into the Body of God by the Word indwelling. So now repeatedly the bread and wine, sanctified by the Word (the sacred Benediction), is at the same time changed into the Body of that Word; and this Flesh is disseminated among all the Faithful. 

Chapters XXXVIII, XXXIX - It is essential for Regeneration to believe that the Son and the Spirit are not created spirits, but of like nature with God the Father; for he who would make his salvation dependent (in the baptismal Invocation) on anything created would trust to an imperfect nature, and one itself needing a saviour. Chapter XL.— He alone has truly become a child of God who gives evidence of his regeneration by putting away from himself all vice. 

By Saint Gregory of Nyssa
Photo taken from Wikimedia Commons

The Penny Catechism

CATECHISM FOR BEGINNERS

'If you truly want to help the soul of your neighbor, you should approach God first with all your heart. Ask him simply to fill you with charity, the greatest of all virtues; with it you can accomplish what you desire.'  St. Vincent Ferrer

 

Faith in God

The Apostles' Creed

Hope and Grace

Charity

The Sacraments

Virtues and Vices

Image Credit Waiting for the Word

The Penny Catechism - Virtues and Vices

CATECHISM FOR BEGINNERS

Virtues and Vices

 313. Which are the Theological Virtues?

The Theological Virtues are 'Faith, Hope, and Charity'. (1 Cor. 13:13)

314. Why are they called Theological Virtues?

They are called Theological Virtues because they relate immediately to God.

315. What are the chief mysteries of Faith which every Christian is bound to know?

The chief mysteries of Faith which every Christian is bound to know are the Unity and Trinity of God, who will render to every man according to his works and the Incarnation, Death and Resurrection of our Saviour.

316. Which are the Cardinal Virtues?

The Cardinal Virtues are 'Prudence, Justice, Fortitude, and Temperance'. (Wisd. 8:7)

317. Why are they called Cardinal Virtues?

They are called Cardinal Virtues because they are. as it were, the hinges on which all other moral virtues turn.

318. Which are the seven gifts of the Holy Spirit?

The seven gifts of the Holy Spirit are: 

1. Wisdom 
2. Understanding
3. Counsel 
4. Fortitude
5. Knowledge 
6. Piety 
7. The fear of the Lord. (Is. 11:2.3)

319. Which are the twelve fruits of the Holy Spirit?

The twelve fruits of the Holy Spirit are:
1. Charity 
2. Joy
3. Peace 
4. Patience
5. Benignity 
6. Goodness
7. Longanimity 
8. Mildness
9. Faith 
10. Modesty
11. Continency 
12. Chastity. (Gal. 5:22)

320. Which are the two great precepts of Charity? The two great precepts of Charity are:

1. 'You must love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength'.
2. You must love your neighbour as yourself. (Mark 12:30,31)

321. Which are the seven Corporal Works of Mercy?

The seven Corporal Works of Mercy are:
1. To feed the hungry. 
2. To give drink to the thirsty.
3. To clothe the naked. 
4. To harbour the harbourless.
5. To visit the sick. 
6. To visit the imprisoned.
7. To bury the dead. (Matt. 25; Tobias 12)

322. Which are the Seven Spiritual Works of Mercy?

The seven Spiritual Works of Mercy are:
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 injustice, 
7. To pray for the living and the dead.

323. Which are the eight Beatitudes?

The eight Beatitudes are: 
1. How happy are the poor in spirit, for theirs is the kingdom of heaven. 
2. Happy the gentle; for they shall have the earth for their heritage. 
3. Happy those who mourn: they shall he comforted. 
4. Happy those who hunger and thirst for what is right: they shall be satisfied. 
5. Happy the merciful, they shall have mercy shown thern. 
6. Happy the pure in heart, they shall see God. 
7. Happy the peacemakers: they shall be called sons of God. 
8. Happy those who are persecuted in the cause of right: theirs is the kingdom of heaven. (Matt. 5:3-10)

324. Which are the seven capital sins or vices and their contrary virtues?

The seven capital sins or vices and their contrary virtues are: 
1. Pride. 
2. Covetousness. 
3. Lust. 
4. Anger.
5. Gluttony. 
6. Envy.
7. Sloth.

Their contrary virtues are:

1. Humility. 
2. Liberality.
3. Chastity. 
4. Meekness.
5. Temperance. 
6. Brotherly Love.
7. Diligence.

325. Why are they called capital sins?

They are called capital sins because they are the sources from which all other sins take their rise.

326. Which are the six sins against the Holy Spirit?

The six sins against the Holy Spirit are:
1. Presumption.
2. Despair.
3. Resisting the known truth.
4. Envy of another's spiritual good.
5. Obstinacy in sin.
6. Final impenitence.

327. Which are the four sins crying to heaven for vengeance?

The four sins crying to heaven for vengeance are:
1. Wilful murder (Gen. 4)
2. The sin of Sodom (Gen. 18)
3. Oppression of the poor (Exod. 2)
4. Defrauding labourers of their wages (James 5)

328. When are we answerable for the sins of others?

We are answerable for the sins ofothers whenever we either cause or share in them, through our own fault.

329. In how many ways may we either cause or share the guilt of another's sin?

We may either cause or share the guilt of another's sin 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 being a partner in the sin. 
8. By silence.
9. By defending the ill done.

330. Which are the three eminent Good Works?

The three eminent Good Works are Prayer. Fasting, and Alms deeds.

331. Which are the Evangelical Counsels?

The Evangelical Counsels are voluntary Poverty, perpetual Chastity and entire Obedience.

332. Which are the four last things to be always remembered?

The four last things to be always remembered are: Death, Judgment, Hell, and Heaven.

THE CHRISTIAN'S RULE OF LIFE AND DAILY EXERCISE

Rule of Life

333. What rule of life must we follow if we hope to be saved?

If we hope to be saved, we must follow the rule of life taught by Jesus Christ.

334. What are we bound to do by the rule of life taught by Jesus Christ?

By the rule of life taught by Jesus Christ we are bound always to hate sin and to love God.

335. How must we hate sin?

We must hate sin above all other evils, so as to be resolved never to commit a wilful sin, for the love or fear of anything whatsoever.

336. How must we love God?

We must love God above all things, and with our whole heart.

337. How must we learn to love God?

We must learn to love God by begging of God to teach us to love him: '0 my God, teach me to love you'.

338. What will the love of God lead us to do?

The love of God will lead us often to think how good God is; often to speak to him in our hearts; and always to seek to please him.

339. Does Jesus Christ also command us to love one another?

Jesus Christ also commands us to love one another that is, all persons without exception - for his sake.

340. How are we to love one another?

We are to love one another by wishing well to one another, and praying for one another; and by never allowing ourselves any thought, word, or deed to the injury of anyone.

341. Are we also bound to love our enemies?

We are also bound to love our enemies; not only by forgiving them from our hearts, but also by wishing them well, and praying for them.

342. Has Jesus Christ given us another great rule?

Jesus Christ has given us another great rule in these words: 'If any man will come after me, let him deny himself, and take up his cross daily, and follow me'. (Luke 9:23)

343. How are we to deny ourselves?

We are to deny ourselves by giving up our own will, and by going against our own humours, inclinations, and passions.

344. Why are we bound to deny ourselves?

We are bound to deny ourselves because our natural inclinations are prone to evil from our very childhood; and, if not corrected by self-denial, they will certainly carry us to hell.

345. How are we to take up our cross daily?

We are to take up our cross daily by submitting daily with patience to the labours and sufferings of this short life, and by bearing them willingly for the love of God.

346. How are we to follow our Blessed Lord?

We are to follow our Blessed Lord by walking in his footsteps and imitating his virtues.

347. What are the principal virtues we are to learn from our Blessed Lord?

The principal virtues we are to learn from our Blessed Lord are meekness, humility, and obedience.

348. Which are the enemies we must fight against all the days of our life?

The enemies which we must fight against all the days of our life are the devil, the world, and the flesh.

349. What do you mean by the devil?

By the devil I mean Satan and all his wicked angels, who are ever seeking to draw us into sin, that we may be damned with them.

350. What do you mean by the world?

By the world I mean the false maxims of the world and the society of those who love the vanities, riches, and pleasures of this world better than God.

351. Why do you number the devil and the world amongst the enemies of the soul?

I number the devil and the world amongst the enemies of the soul because they are always seeking, by temptation and by word or example, to carry us along with them on the broad road that leads to damnation.

352. What do you mean by the flesh?

By the flesh I mean our own corrupt inclinations and passions, which are the most dangerous of all our enemies.

353. What must we do to hinder the enemies of our soul from drawing us into sin?

To hinder the enemies of our soul from drawing us into sin, we must watch, pray, and fight against all their suggestions and temptations.

354. In the warfare against the devil, the world, and the flesh, on whom must we depend?

In the warfare against the devil, the world, and the flesh we must depend not on ourselves, but on God only: 'There is nothing I cannot master with the help of the one who gives me strength.' (Philippians 4:13)

Daily Exercise

355. How should you begin the day?

I should begin the day by making the sign of the cross as soon as I awake in the morning, and by saying some short prayer, such as, 'Oh my God, I offer my heart and soul to you'.

356. How should you rise in the morning?

I should rise in the morning diligently, dress myself modestly, and then kneel down and say my morning prayers.

357. Should you also hear Mass if you have time and opportunity?

I should also hear Mass if I have time and opportunity. for to hear Mass is by far the best and most profitable of all devotions.

358. Is it useful to make daily meditation?

It is useful to make daily meditation, for such was the practice of all the Saints.

359. On what ought we to meditate?

We ought to rneditate especially on the four last things, and the Life and Passion of our Blessed Lord.

360. Ought we frequently to read good books?

We ought frequently to read good books, such as the Holy Gospels, the Lives of the Saints, and other spiritual works, which nourish our faith and piety, and arm us against the false maxims of the world.

361. And what should you do as to your eating, drinking, sleeping, and amusements?

As to my eating, drinking, sleeping, and amusements, I should use all these things with moderation, and with a desire to please God.

362. Say the grace before meals.

'Bless us, 0 Lord, and these your gifts, which we are about to receive from your bounty, through Christ our Lord. Amen.'

363. Say the grace after meals.

'We give you thanks, almighty God, for all your benefits, who live and reign, world without end. + May the souls of the faithful departed, through the mercy of God, rest in peace. Amen.'

364. How should you sanctify your ordinary actions and employments of the day?

I should sanctify my ordinary actions and employments of the day by often raising up my heart to God whilst I am about them, and saying some short prayer to him.

80 A CATECHISM OF CHRISTIAN DOCTRINE

365. What should you do when you find yourself tempted to sin?

When I find myself tempted to sin I should make the sign of the cross on my heart, and call on God as earnestly as I can, saying, 'Lord, save me, or I perish'.

366. If you have fallen into sin, what should you do?

If I have fallen into sin I should cast myself in spirit at the feet of Christ, and humbly beg his pardon by a sincere act of contrition.

367. When God sends you any cross, or sickness, or pain, what should you say?

When God sends me any cross, or sickness, or pain, I should say, 'Lord, your will be done; I take this for my sins'.

368. What prayers would you do well to say often to yourself during the day?

I should do well to say often to myself during the day such prayers as: 

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be. world without end. Amen.

In all things may the most holy, the most just, and the most lovable Will of God be done, praised, and exalted above all for ever.

Oh Sacrament most holy, Oh Sacrament divine, all praise and all thanksgiving be every moment thine. Praised be Jesus Christ, praised for evermore. 

My Jesus, mercy; Mary, help.

369. How should you finish the day?

I should finish the day by kneeling down and saying my night prayers.

370. After your night prayers what should you do?

After my night prayers I should observe due modesty in going to bed; occupy myself with the thoughts of death; and endeavour to compose myself to rest at the foot of the Cross, and give my last thoughts to my crucified Saviour.

Image Credit Waiting for the Word

The Penny Catechism - The Sacraments

CATECHISM FOR BEGINNERS

The Sacraments

249. What is a Sacrament?

A Sacrament is an outward sign of inward grace, ordained by Jesus Christ, by which grace is given to our souls.

250. Do the Sacraments always give grace?

The Sacraments always give grace to those who receive them worthily.

251. Whence have the Sacraments the power of giving grace?

The Sacraments have the power of giving grace from the merits of Christ's Precious Blood which they apply to our souls.

252. Ought we to have a great desire to receive the Sacraments?

We ought to have a great desire to receive the Sacraments, because they are the chief means of our salvation.

253. Is a character given to the soul by any of the Sacraments?

A character is given to the soul by the Sacraments of Baptism, Confirmation, and Holy Order.

254. What is a character?

A character is a mark or seal on the soul which cannot he effaced, and therefore the Sacrament conferring it may not he repeated.

255. How many Sacraments are there?

There are seven Sacraments: Baptism, Confirmation, Holy Eucharist, Penance, the Anointing of the Sick, Holy Order, and Matrimony.

Baptism

256. What is Baptism?

Baptism is a Sacrament which cleanses us from original sin, makes us Christians, children of God, and members of the Church.

257. Does Baptism also forgive actual sins?

Baptism also forgives actual sins, with all punishment due to them. when it is received in proper dispositions by those who have been guilty of actual sin.

258. Who is the ordinary minister of Baptism?

The ordinary minister of Baptism is a priest; but any one may baptise in case of necessity, when a priest cannot be had.

259. How is Baptism given?

Baptism is given by pouring water on the head of the child, saying at the same time these words: 'I baptise you in the name of the Father, and of the Son, and of the Holy Spirit'.

260. What do we promise in Baptism?

We promise in Baptism to renounce the devil and all his works and pomps.

261. Is Baptism necessary for salvation?

Baptism is necessary for salvation because Christ has said: 'Unless a man is born again through water and the Spirit, he cannot enter the kingdom of God'. (John 3:5)

Confirmation

262. What is Confirmation?

Confirmation is a Sacrament by which we receive the Holy Spirit, in order to make us strong and perfect Christians and soldiers of Jesus Christ.

263. Who is the ordinary minister of Confirmation?

The ordinary minister of Confirmation is a Bishop.

264. How does the Bishop administer the Sacrament of Confirmation?

The Bishop administers the Sacrament of Confirmation by praying that the Holy Spirit may come down upon those who are to be confirmed; and by laying his hand on them, and making the sign of the cross with chrism on their foreheads, at the same time pronouncing certain words.

265. What are the words used in Confirmation?

The words used in Confirmation are these: 'N... be sealed with the Gift of the Holy Spirit'.

The Holy Eucharist

266. What is the Sacrament of the Holy Eucharist?
The Sacrament of the Holy Eucharist is the true Body and Blood of Jesus Christ, together with his Soul and Divinity, under the appearances of bread and wine.

267. How are the bread and wine changed into the Body and Blood of Christ?

The bread and wine are changed into the Body and Blood of Christ by the power of God, to whom nothing is impossible or difficult.

268. When are the bread and wine changed into the Body and Blood of Christ?

The bread and wine are changed into the Body and Blood of Christ when the words of consecration, ordained by Jesus Christ, are pronounced by the priest in Holy Mass.

269. Why has Christ given himself to us in the Holy Eucharist?

Christ has given himself to be the life and the food of our souls. 'Whoever eats me will draw life from me': 'Anyone who eats this bread will live for ever'. (John 6..58.59)

270. Is Christ received whole and entire under either kind alone?

Christ is received whole and entire under either kind alone.

271. In order to receive the Blessed Sacrament worthily what is required?

In order to receive the Blessed Sacrament worthily it is required that we be in a state of grace and keep the prescribed fast: water does not break this fast.

272. What is it to be in a state of grace?

To be in a state of grace is to be free from mortal sin, and pleasing to God.

273. Is it a great sin to receive Holy Communion in mortal sin?

It is a great sin to receive Holy Communion in mortal sin: 'because a person who eats and drinks without recognising the Body, is eating and drinking his own condemnation.' (1 Cot.. 11:29)

274. Is the Blessed Eucharist a Sacrament only?

The Blessed Eucharist is not a Sacrament only; it is also a sacrifice.

275. What is a sacrifice?

A sacrifice is, the offering of a victim by a priest to God alone, in testimony of his being the Sovereign Lord of all things.

276. What is the Sacrifice of the New Law?

The Sacrifice of the New Law is the Holy Mass.

277. What is the Holy Mass?

The Holy Mass is the Sacrifice of the Body and Blood of Jesus Christ, really present on the altar under the appearances of bread and wine, and offered to God for the living and the dead.

278. Is the Holy Mass one and the same Sacrifice with that of the Cross?

The Holy Mass is one and the same Sacrifice with that of the Cross, inasmuch as Christ, who offered himself, a bleeding victim, on the Cross to his heavenly Father, continues to offer himself in an unbloody manner on the altar, through the ministry of his priests.

279. For what ends is the Sacrifice of the Mass offered?

The Sacrifice of the Mass is offered for four ends: first, to give supreme honour and glory to God: secondly, to thank him for all our benefits; thirdly, to satisfy God for our sins and to obtain the grace of repentance; and fourthly, to obtain all other graces and blessings through Jesus Christ.

280. Is the Mass also a memorial of the Passion and Death of our Lord?

The Mass is also a memorial of the Passion and Death of our Lord, for Christ at his last supper said: 'Do this for a commemoration of me'. (Luke 22:19)

Penance

281. What is the Sacrament of Penance?

Penance is a Sacrament whereby the sins, whether mortal or venial, which we have committed after Baptisin are forgiven.

282. Does the Sacrament of Penance increase the grace of God in the soul?

The Sacrament of Penance increases the grace of God in the soul, besides forgiving sin; we should, therefore, often go to confession.

283. When did our Lord institute the Sacrament of Penance?

Our Lord instituted the Sacrament of Penance when he breathed on his Apostles and gave them power to forgive sins, saying: 'Whose sins you shall forgive, they are forgiven'. (John 20:23)

284. How does the priest forgive sins?

The priest forgives sins by the power of God, when he pronounces the words of absolution.

285. What are the words of absolution?

The words of absolution are: 'I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Spirit'.

286. Are any conditions for forgiveness required on the part of the penitent?

Three conditions for forgiveness are required on the part of the penitent - Contrition, 

Confession, and Satisfaction

287. What is Contrition?

Contrition is a heartfelt sorrow for our sins, because by them we have offended so good a God, together with a firm purpose of amendment.

288. What is a firm purpose of amendment?

A firm purpose of amendment is a resolution to avoid, by the grace of God, not only sin, but also the dangerous occasions of sin.

289. How may we obtain a hearty sorrow for our sins?

We may obtain a hearty sorrow for our sins by earnestly praying for it, and by making use of such considerations as may lead us to it.

290. What consideration concerning God will lead us to sorrow for our sins?

This consideration concerning God will lead us to sorrow for our sins; that by our sins we have offended God, who is infinitely good in himself and infinitely good to us.

291. What consideration concerning our Saviour will lead us to sorrow for our sins?

This consideration concerning our Saviour will lead us to sorrow for our sins; that our Saviour died for our sins, and that those who sin grievously 'have wilfully crucified the Son of God and openly mocked him.' (Heb. 6:6)

292. Is sorrow for our sins, because by them we have lost heaven and deserved hell, sufficient when we go to confession?

Sorrow for our sins, because by them we have lost heaven and deserve hell, is sufficient when we go to confession.

293. What is perfect contrition?

Perfect contrition is sorrow for sin arising purely from the love of God.

294. What special value has perfect contrition?

Perfect contrition has this special value; that by it our sins are forgiven immediately, even before we confess them; but nevertheless, if they are serious, we are strictly bound to confess them afterwards.

295. What is confession?

Confession is to accuse ourselves of our sins to a priest approved by the Bishop.

296. What if a person wilfully conceals a serious sin in confession?

If a person wilfully conceals a serious sin in confession he is guilty of a great sacrilege, by telling a lie to the Holy Spirit in making a bad confession.

297. How many things have we to do in order to prepare for confession?

We have four things to do in order to prepare for confession: first, we must heartily pray for grace to make a good confession: secondly, we must carefully examine our conscience: thirdly, we must take time and care to make a good act of contrition: and fourthly, we must resolve by the help of God to renounce our sins, and to begin a new life for the future.

298. What is satisfaction?

Satisfaction is doing the penance given us by the priest.

299. Does the penance given by the priest always make full satisfaction for our sins?

The penance given by the priest does not always make full satisfaction for our sins. We should therefore add to it other good works and penances, and try to gain Indulgences.

300. What is an Indulgence?

An Indulgence is a remission, granted by the Church. of the temporal punishment which often remains due to sin after its guilt has been forgiven.

Anointing of the Sick

301. What is the Sacrament of the Anointing of the Sick?

This Sacrament is the anointing of the sick with holy oil, accompanied with prayer.

302. When is the Sacrament of Anointing of the Sick given?

The Sacrament of the Anointing of the Sick is given when we are in danger of death by sickness.

303. What are the effects of the Sacrament of the Anointing of the Sick?

The effects of the Sacrament of the Anointing of the Sick are to comfort and strengthen the soul, to remit sin, and even to restore health, when God sees it to be expedient.

304. What authority is there in Scripture for the Sacrament of the Anointing of the Sick?

The authority in Scripture for the Sacrament of the Anointing of the Sick is in the 5th chapter of St James (James 5:14, 15) where it is said: 'If one of you is ill he should send for the elders of the Church, and they must anoint him with oil in the name of the Lord and pray over him. The prayer of faith shall save the sick man; and the Lord will raise him up again; and if he has committed any sins, he will be forgiven.'

Holy Order

305. What is the Sacrament of Holy Order?

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

Matrimony

306. What is the Sacrament of Matrimony ?

Matrimony is the Sacrament which sanctifies the contract of a Christian marriage, and gives a special grace to those who receive it worthily.

307. What special grace does the Sacrament of Matrimony give to those who receive it worthily?

The Sacrament of Matrimony gives to those who receive it worthily a special grace, to enable them to bear the difficulties of their state, to love and be faithful to one another, and to bring up their children in the fear of God.

308. Is it a sacrilege to contract marriage in serious sin, or in disobedience to the law of the Church?

It is sacrilege to contract marriage in serious sin, or in disobedience to the laws of the Church, and, instead of a blessing, the guilty parties draw upon themselves the anger of God. (For the marriage of a Catholic to be valid there must be present (1) either the Bishop or the Parish Priest, or another Priest duly delegated, and (2) two witnesses).

309. What is a 'mixed marriage'?

A 'mixed marriage' is a marriage in which only one partner is a Catholic.

310. Does the Church encourage mixed marriages?

The Church does not encourage mixed marriages.

311. Does the Church sometimes permit mixed marriages?

The Church sometimes permits mixed marriages by granting a dispensation, and under special conditions.

311a. What does the Catholic partner of a mixed marriage promise?

The Catholic partner of a mixed marriage promises to do everything possible to preserve the faith and have all children of the marriage baptised and brought up in the Catholic Church.

312. Can any human power dissolve the bond of marriage?

No human power can dissolve the bond of marriage, because Christ has said: 'What God has joined together, let no man put asunder'. (Mat]. 19:6)

Image Credit Waiting for the Word