Chapter 3

You must not think that those only are saints who have been canonized by the Church and whose names are known to us; for all in Heaven are saints, as we also shall be if admitted into that happy eternity. God wishes all to be saints, for He wishes all to be saved. You know we can pray to the saints and ask their help and prayers; but how could we know that certain men or women are really in Heaven? We can know it when the Church canonizes them, and thus gives proof that they were great spiritual heroes in the service of God and can be more confidently appealed to on account of their eminent sanctity and powerful intercession.

Therefore the Church by canonization tells us for certain that such and such persons are truly in Heaven. But might not the Church be deceived like ourselves?

No! for Christ has promised to be always with His Church, and the Holy Ghost is ever directing her, so that she cannot err in faith or morals. If the Church made us pray to persons who are not saints, she would fall into the worst of errors, and Our Lord would have failed to keep His promise--a saying that would be blasphemous, for Christ, being God, is infinitely true and could not deceive or be deceived. To canonize, therefore, does not mean to make a saint, but to declare to the whole world that such a one was a saint while upon earth. After death we cannot merit, so our reward in Heaven will be just what we have secured up till the moment of our death; hence holiness is acquired in the Church Militant.

How does the Church canonize a saint? Let us suppose some good man dies, and all his neighbors talk about his holy fife, how much he did for the poor, how he prayed, fasted, and mortified himself. All these accounts of his life are collected and sent to Rome, to the Holy Father or to the cardinals appointed by him to examine such statements. These accounts must show that the good man practiced virtue in a more than ordinary manner, that he either performed some miracles while he lived, or that God granted miracles after his death through his intercession.

These accounts are not examined immediately after his death, but sometimes after a lapse of fifty years or more, so that people might not exaggerate his good works because they knew him personally.

When these accounts are examined, one is appointed to prevent, if he can, the canonization. He is sometimes called the devil's advocate, because it is his business to find fault with all the accounts and miracles, and prove them false if possible. This is done to make certain that all the accounts are true and the miracles real. If everything is found as represented, then the good man is declared venerable, later beatified, i.e., called blessed, and still later canonized, i.e., declared a saint. If he is only beatified, he can be honored publicly only in certain places or by certain persons; but if he is canonized, he can be honored throughout the whole Church by all the faithful.

Thus we understand the three branches of the one true Church--the Church Militant, i.e., all those who are on earth trying to save their souls; the Church Suffering, those in Purgatory, having their souls purified for Heaven; and the Church Triumphant, those already in Heaven.

The "communion of saints" means that these three branches of the Church can help one another. We help the souls in Purgatory by our prayers and good works, and the saints in Heaven pray for us. But "communion of saints" means still more. Let us take an example. Suppose there are in a family, living together, a mother and three sons. The eldest son earns a large salary, the second son enough to support himself, and the youngest very little. They give their earnings to their mother, who from the combined amounts provides for the wants of all and draws from the large salary of the eldest to supply the needs of the youngest. Thus he who has too little for his support is--through his mother--aided by the one who has more than he needs. Now, the Church is our mother, and some of her children--the great saints--were rich in good works and did more than was necessary to gain Heaven, while others did not do enough. Then our mother, the Church, draws from the abundant satisfaction of her rich children to help those who are poor in merit and good works. The greatest treasure she has to draw from for that purpose is the more than abundant merits of Our Lord and the superabundant satisfaction of the Blessed Virgin and the greatest saints. Our Lord could have redeemed us all by the least suffering, and yet He suffered dreadful torments, and even shed His blood and died for us. The Blessed Virgin never sinned, yet she performed many good works and offered many prayers. Therefore "communion of saints" means, also, that we all share in the merits of Christ and in the superabundant satisfaction of the Blessed Virgin and of the saints; also in the prayers and good works of the Church and of her faithful and pious children.

"The forgiveness of sins," i.e., by the Sacrament of Penance, through the power that God gave His priests; also by Baptism.

"The resurrection of the body," i.e., on the last day (Matt. 24:29; Luke 21:25). When on the last day, at the general judgment, God's angel sounds the great trumpet, all the dead will arise again and come to judgment, in the same bodies they had while living. But you will say: If their bodies are reduced to ashes and mixed with the earth, or if parts of them are in one place and parts in another, how is this possible? Very easily, with God. If He in the beginning could make all the parts out of nothing, with how much ease can He collect them scattered here and there! When God made man He gave him a body and a soul, and wished them never to be separated. Man was to live here upon earth for a time, and then be taken up into Heaven, body and soul, as Our Lord is there now. But when man sinned, in punishment God commanded that he should die; i.e., that these two dear friends, the body and the soul, should be separated for a time. Death is caused by the separation of the soul from the body. The body and soul together make a man, and neither one alone can be called a man. A dead body is only part of a man. At the resurrection every soul will come from Heaven, Purgatory, or Hell, to seek its own body; they will then be united again as they were in life, never to be separated--to be happy together in Heaven if they have been good upon earth, or miserable together in Hell if they have been bad upon earth.

"Life everlasting"--either, as we have said, in Heaven or Hell. There was a time when we did not exist but it can never be said of us again we do not exist. When once we have been created, we shall live as long as God Himself, i.e., forever. When we have lived a thousand years for every drop of water in the ocean; a thousand years for every grain of sand on the seashore; a thousand years for every blade of grass and every leaf on the earth, we shall still be existing. How short a time, therefore, is a hundred years even if we live so long--and few do--compared with all these millions of years! And yet it depends upon the time we live here whether all these millions of years in the next world will be for us years of happiness or of misery. The whole life of a man extends through the two worlds, viz., from the moment of his creation through all eternity; and surely the little while he stays upon earth must seem very short when, after spending a million of years in the next world, he looks back to his earthly life. There is a good example to illustrate this. If you stand on a railroad, and look away down the track for about a mile, it will seem to you that the rails come nearer and nearer, till at last they touch. It seems so on account of the distance, for where they seem to touch they are just as far apart as where you are standing. So, also, when you look back from eternity, the day of your birth and the day of your death will seem to coincide, and your life on earth appear nothing. Then, if you are among the lost souls you will think, What a fool I was to make myself suffer all this long eternity for that silly bit of earthly pleasure, which is of no benefit to me now! And this thought will serve only to make you more miserable. But, on the other hand, if you look back from a happy eternity, you will wonder at God's goodness in giving you so much happiness for so short a service upon earth.

THE CONFITEOR

I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, and to all the saints, that I have sinned exceedingly, in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, and all the saints, to pray to the Lord our God for me.

May the Almighty God have mercy on me, forgive me my sins, and bring me to everlasting life. Amen.

May the Almighty and merciful Lord grant me pardon, absolution, and remission of all my sins. Amen.

This is another beautiful prayer. In it we can imagine that we are permitted to enter Heaven. What do we see there? God, the Blessed Virgin, the thousands of angels, the Apostles, all the saints, martyrs, confessors, doctors and virgins. They cease singing God's praises, as we enter, and fix their eyes upon us. Our guardian angel conducts us before the great throne of God, and we kneel down in the presence of the whole court of Heaven, to acknowledge our sins and faults, while all listen attentively. Touched by so sublime a sight and the thought of having offended a God of so much glory, we begin our accusation of ourselves. We fix our eyes first upon God, and say: "I confess," i.e., accuse myself, "to Almighty God." Then we look upon the rest of the blessed, and say: "to the Blessed Mary ever Virgin," etc. Thus we call the whole court of Heaven to be a witness of the fact that we "have sinned," not lightly, but "exceedingly," i.e., very greatly, and in three ways: "in thought," by thinking of things sinful and forbidden; "in word," by lies, curses, slanders, etc.; "in deed," by every bad action that we have committed; and each of us can say: I have done all this "through my fault," i.e., willingly and deliberately; and it was not a small fault, but an exceeding great fault, because God was helping me by His grace to overcome temptations and avoid bad thoughts, words, and actions, and I would not accept His help, but willingly did what was wrong. What am I to do, therefore? Will God pardon all these offenses if I alone ask Him, seeing that all the angels and saints know that I have thus offended Him? What shall I do? I will ask them to help me by their prayers, and to beg God's pardon for me. He may grant their prayers, especially those of the Blessed Mother and of the saints, when He would not grant mine. "Therefore I beseech the Blessed Mary ever Virgin," etc., "to pray to the Lord our God for me."

When we kneel down to say the Confiteor, if we could imagine what I have just described to take place, how well we should say it! With what attention, respect, and sorrow we should ask the prayers of the saints! When we say the Confiteor, and indeed any prayer, we say it in the presence of God, and of the whole court of Heaven, though we are not in Heaven and cannot see God. The angels and saints do hear us and will pray for us. When, therefore, you are saying the Confiteor, imagine that you see all I have described, and you will never say it badly.

AN ACT OF FAITH

O my God! I firmly believe that Thou art one God in three divine persons, Father, Son and Holy Ghost; I believe that Thy divine Son became man, and died for our sins, and that He will come to judge the living and the dead. I believe these and all the truths which the Holy Catholic Church teaches, because Thou hast revealed them, Who canst neither deceive nor be deceived.

An "act," i.e., a profession, of faith. The whole substance of the act of faith is contained in this: I believe all that God has revealed and the Catholic Church teaches. We might mention one by one all the truths God has revealed, i.e., made known to us, and all the truths the Catholic Church teaches as revealed by God. For example, we might say, I believe in the Holy Trinity, in the Incarnation of Our Lord in the Holy Eucharist, in the Immaculate Conception of the Blessed Virgin, in the infallibility of the Pope, and so on, till we write an act of faith twenty pages long, and yet it would all be contained in the words: I believe all God has revealed and the Catholic Church teaches. Hence we find in prayerbooks and catechisms acts of faith differing in length and words, but they are all the same in substance and have the same meaning. The act of faith in our Catechism gives a few of the chief truths revealed, that it may be neither too short nor too long, and that all may learn the same words.

AN ACT OF HOPE

O my God! relying on Thy almighty power and infinite goodness and promises, I hope to obtain pardon of my sins, the help of Thy grace, and life everlasting, through the merits of Jesus Christ, my Lord and Redeemer.

The substance of this act is: I hope for Heaven and the means to obtain it. The means by which I will obtain it are the pardon of my sins by God, and the grace which He will give me in the reception of the Sacraments and in prayer, by which grace I will be able to know Him, love Him, and serve Him, and thus come to be with Him forever. Here again we could make a long act by mentioning all the things we hope for; viz., a good death, a favorable judgment, a place in Heaven, etc.

AN ACT OF LOVE

O my God! I love Thee above all things, with my whole heart and soul because Thou art all-good and worthy of all love. I love my neighbor as myself for the love of Thee. I forgive all who have injured me, and ask pardon of all whom I have injured.

The substance of this act is: I love God above all things for His own goodness, and my neighbor as myself for the sake of God. An act of love and an act of charity are the same thing with different names. We are accustomed to call such things as the giving of alms or help to the poor, the doing of some good work that we are not bound to do for another, charity. Surely there are many motives that may induce persons to help others in their distress; but what is the chief Christian motive, if it be not the love we bear our brother-man because he is, like ourselves, a child of God, and the desire we have to obey God, who wishes us to help the needy? The sufferings of others excite our pity, and the more we love them the more sorry are we to see them suffer. Thanks to God for all His mercies to us; He might have made us, instead of this man, poor and in suffering, but He has spared us and afflicted him; we know not why God has done so, and therefore we help him, moved by these considerations even when we feel he is not deserving of the help, because we know his unworthiness will not prevent God from rewarding our good intention. We may be charitable to our neighbor by saying nothing hurtful about him, by never telling his faults without necessity, etc. Therefore real charity, in its widest sense, and love are just the same.

AN ACT OF CONTRITION

O my God! I am heartily sorry for having offended Thee, and I detest all my sins, because I dread the loss of Heaven and the pains of Hell, but most of all because they offend Thee, my God, Who art all-good and deserving of all my love. I firmly resolve, with the help of Thy grace, to confess my sins, to do penance, and to amend my life.

The substance of this act is: O my God! I am very sorry for all my sins, because by them I have offended Thee, and with Thy help, I will never sin again. It is well to know what the acts contain in substance, for we can use these short forms as aspirations during the day, when we probably would not think of saying the long forms. A fuller explanation of the qualities of our contrition will be given in Lesson Eighteen.

THE BLESSING BEFORE MEALS

Bless us, O Lord, and these Thy gifts which we are to receive from Thy bounty, through Christ our lord. Amen.

GRACE AFTER MEALS

We give Thee thanks for all Thy benefits, O Almighty God, Who livest and reignest forever. And may the souls of the faithful departed, through the mercy of God, rest in peace. Amen.

"Grace" means thanks. We saw in the explanation of the Our Father how God provides us with all we need, and most frequently with food. It is the least we can do, therefore, to thank Him for it, when it is just placed before us. We should thank Him also after we have eaten it and found it good, pleasing, and refreshing. When God provides us with food He thereby makes a kind of promise that He will allow us to live awhile longer and give us strength to serve Him. How shameful it is, then, to turn God's gifts into a means of offending Him, as some do by the sin of gluttony! Again, it is very wrong to murmur and be dissatisfied with what God gives us. He does not owe us anything, and need not give unless He wishes. What would you think of a beggar of this kind? He comes to your door hungry, and you, instead of simply giving him some bread to appease his hunger, take him into your house and give him a good dinner, new clothing, and some money. Now, instead of being thankful, suppose he should complain because you did not give him a better dinner, finer clothing, and more money, and should look cross and dissatisfied; what would you think of him? Would you not be tempted to turn the ungrateful fellow out of your house, with an order never to come again, telling him he deserved to starve for his ingratitude? We are not quite as ungrateful as the beggar when we neglect grace at meals, because in saying our daily prayers we thank God for all His gifts, our food included, and hence it is not a sin to neglect grace at meals. But do we not show some ingratitude when we murmur, complain, and are dissatisfied with our food, clothing, or homes? God, even when we are ungrateful, still gives; hence His wonderful goodness and mercy to us.

THE MANNER IN WHICH A LAY PERSON IS TO BAPTIZE IN CASE OF NECESSITY

Pour common water on the head or face of the person to be baptized, and say while pouring it: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

N.B. Any person of either sex who has reached the use of reason can baptize in case of necessity.

CATECHISM

Questions marked * are not in No. 1 Catechism.

A catechism is any book made up in question and answer form, no matter what it treats of. We have catechisms of history, of geography, etc. Our Catechism is a book in the same form treating of religion. It is a little compendium of the truths of our religion, of all we must believe and do. It contains, in the simplest form, all that a priest learns during his many years of study. The theology he learns is only a deeper and fuller explanation of the Catechism. A whole book might be written on almost every question. For example, might we not write a book on each of the first three questions--the World, God, and Man? There is consequently much meaning in the Catechism, which must be made known to us by explanation. You should therefore learn the Catechism by heart now, even when you do not fully understand it; because afterwards, when you read books on religion or hear sermons, all these questions and answers will come back to your mind. Sermons will help you to understand the questions, or the questions will help you to understand the sermons.

Lesson 1 ON THE END OF MAN

The end of a thing is the purpose for which it was made. The end of a watch is to keep time. The end of a pen is to write, etc. A thing is good only in proportion to the way it fulfills the end for which it was made. A watch may be very beautifully made, a very rare ornament, but if it will not keep time it is useless as a watch. The same may be said of the pen, or of anything else. Now for what purpose was man made? If we discover that, we know his end. When we look around us in the world, we see a purpose or end for everything. We see that the soil is made for the plants and trees to grow in; because if there was no need of things growing, it would be better to have a nice clean solid rock to walk upon, and then we would be spared the trouble of making roads, and paving streets. But things must grow, and so we must have soil. Again, the vegetables and plants are made for animals to feed upon; while the animals themselves are made for man, that they may help him in his work or serve him for food. Thus it is evident everything in the world was made to serve something else. What then was man made for? Was it for anything in the world? We see that all classes of beings are created for something higher than themselves. Thus plants are higher than soil, because they have life and soil has not. Animals are higher than plants, because they not only have life, but they can feel and plants cannot. Man is higher than animals, because he not only has life and can feel, but he has also reason and intelligence, and can understand, while animals cannot. Therefore we must look for something higher than man himself, but there is nothing higher than man in this world, and so we must look beyond it to find that for which he was made. And looking beyond it and considering all things, we find that he was made for God--to know Him, to love Him, and to serve Him both in this world and in the next. Again, we read in the Bible (Gen. 1) that at the creation of the world all things were made before man, and that he was created last. Therefore, if all these things could exist without man, we cannot say he was made for them. The world existed before him and can exist after him. The world goes along without any particular man, and the same may be said of all men. Neither was man made to stay here awhile to become rich, or learned, or powerful, because all do not become rich--some are very poor; all are not learned--some are very ignorant; all are not powerful--some are slaves. But since all men are alike and equal in this, that they have all bodies formed in the same way, and all souls that are immortal, they should all be made for the same end. For example, you could not make a pen like a watch if you want it to write. Although pens differ in size, shape, etc., they have all one general form which is essential to them. So, although men differ in many things, they are all alike in the essential thing, viz., that they are composed of body and soul, and made to the image and likeness of God. Hence, as pens are made only to write with, so all men must have only one and the same end, namely, to serve God.

1 Q. Who made the world? A. God made the world.

The "world" here means more than the earth--more than is shown on a map of the world. It means everything that we can see--sun, moon, stars, etc.; even those things that we can see only with great telescopes. Everything, too, that we may be able to see in the future, either with our eyes alone, or aided by instruments, is included in the word "world." We can call it the universe.

2 Q. Who is God? A. God is the Creator of Heaven and earth, and of all things.

3 Q. What is man? A. Man is a creature composed of a body and soul, and made to the image and likeness of God.

"Creature," i.e., a thing created. Man differs from anything else in creation. All things else are either entirely matter, or entirely spirit. An angel, for example, is all spirit, and a stone is all matter; but man is a combination of both spirit and matter--of soul and of body.

*4 Q. Is this likeness in the body or in the soul? A. This likeness is chiefly in the soul.