Chapter IV: Part 4

Q. 568. Does the Church, by defining certain truths, thereby make new doctrines? A. The Church, by defining, that is, by proclaiming certain truths, articles of faith, does not make new doctrines, but simply teaches more clearly and with greater effort truths that have always been believed and held by the Church.

Q. 569. What, then, is the use of defining or declaring a truth an article of faith if it has always been believed? A. The use of defining or declaring a truth an article of faith, even when it has always been believed, is: (1) To clearly contradict those who deny it and show their teaching false; (2) To remove all doubt about the exact teaching of the Church, and to put an end to all discussion about the truth defined.

Q. 570. {133} In which Church are these attributes and marks found? A. These attributes and marks are found in the Holy Roman Catholic Church alone.

Q. 571. How do you show that Protestant Churches have not the marks of the true Church? A. Protestant Churches have not the marks of the true Church, because:

(1) They are not one either in government or faith; for they have no chief head, and they profess different beliefs; (2) They are not holy, because their doctrines are founded on error and lead to evil consequences; (3) They are not catholic or universal in time, place or doctrine. They have not existed in all ages nor in all places, and their doctrines do not suit all classes; (4) They are not apostolic, for they were not established for hundreds of years after the Apostles, and they do not teach the doctrines of the Apostles.

Q. 572. {134} From whom does the Church derive its undying life and infallible authority? A. The Church derives its undying life and infallible authority from the Holy Ghost, the spirit of truth, who abides with it forever.

Q. 573. {135} By whom is the Church made and kept One, Holy, and Catholic? A. The Church is made and kept One, Holy, and Catholic by the Holy Ghost, the spirit of love and holiness, who unites and sanctifies its members throughout the world.

LESSON THIRTEENTH. ON THE SACRAMENTS IN GENERAL.

Q. 574. {136} What is a Sacrament? A. A Sacrament is an outward sign instituted by Christ to give grace.

Q. 575. Are these three things, namely: An outward or visible sign, the institution of that sign by Christ, and the giving of grace through the use of that sign, always necessary for the existence of a Sacrament? A. These three things, namely: An outward or visible sign, the institution of that sign by Christ, and the giving of grace through the use of that sign, are always necessary for the existence of a Sacrament, and if any of the three be wanting there can be no Sacrament.

Q. 576. Why does the Church use numerous ceremonies or actions in applying the outward signs of the Sacraments? A. The Church uses numerous ceremonies or actions in applying the outward signs of the Sacraments to increase our reverence and devotion for the Sacraments, and to explain their meaning and effects.

Q. 577. {137} How many Sacraments are there? A. There are seven Sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony.

Q. 578. Were all the Sacraments instituted by Our Lord? A. All the Sacraments were instituted by Our Lord, for God alone has power to attach the gift of grace to the use of an outward or visible sign. The Church, however, can institute the ceremonies to be used in administering or giving the Sacraments.

Q. 579. How do we know there are seven Sacraments and no more or less? A. We know there are seven Sacraments and no more or less because the Church always taught that truth. The number of the Sacraments is a matter of faith, and the Church cannot be mistaken in matters of faith.

Q. 580. Why have the Sacraments been instituted? A. The Sacraments have been instituted as a special means through which we are to receive the grace merited for us by Christ. As Christ is the giver of the grace, He has the right to determine the manner in which it shall be given, and one who refuses to make use of the Sacraments will not receive God's grace.

Q. 581. Do the Sacraments recall in any way the means by which Our Lord merited the graces we receive through them? A. The Sacraments recall in many ways the means by which Our Lord merited the graces we receive through them. Baptism recalls His profound humility; Confirmation His ceaseless prayer; Holy Eucharist His care of the needy; Penance His mortified life; Extreme Unction His model death; Holy Orders His establishment of the priesthood, and Matrimony His close union with the Church.

Q. 582. Give, for example, the outward sign in Baptism and Confirmation. A. The outward sign in Baptism is the pouring of the water and the saying of the words of Baptism. The outward sign in Confirmation is the anointing with oil, the saying of the words of Confirmation and the placing of the bishop's hands over the person he confirms.

Q. 583. What is the use of the outward signs in the Sacraments? A. Without the outward signs in the Sacraments we could not know when or with what effect the grace of the Sacraments enters into our souls.

Q. 584. Does the outward sign merely indicate that grace has been given, or does the use of the outward sign with the proper intention also give the grace of the Sacrament? A. The outward sign is not used merely to indicate that grace has been given, for the use of the outward sign with the proper intention also gives the grace of the Sacrament. Hence the right application of the outward sign is always followed by the gift of internal grace if the Sacrament be administered with the right intention and received with the right dispositions.

Q. 585. What do we mean by the "right intention" for the administration of the Sacraments? A. By the right intention for the administration of the Sacraments we mean that whoever administers a Sacrament must have the intention of doing what Christ intended when He instituted the Sacrament and what the Church intends when it administers the Sacrament.

Q. 586. Is there any likeness between the thing used in the outward sign and the grace given in each Sacrament? A. There is a great likeness between the thing used in the outward sign and the grace given in each Sacrament; thus water is used for cleansing; Baptism cleanses the soul; Oil gives strength and light; Confirmation strengthens and enlightens the soul; Bread and wine nourish; the Holy Eucharist nourishes the soul.

Q. 587. What do we mean by the "matter and form" of the Sacraments? A. By the "matter" of the Sacraments we mean the visible things, such as water, oil, bread, wine, &c., used for the Sacraments. By the "form" we mean the words, such as "I baptize thee," "I confirm thee," &c., used in giving or administering the Sacraments.

Q. 588. Do the needs of the soul resemble the needs of the body? A. The needs of the soul do resemble the needs of the body; for the body must be born, strengthened, nourished, healed in affliction, helped at the hour of death, guided by authority, and given a place in which to dwell. The soul is brought into spiritual life by Baptism; it is strengthened by Confirmation; nourished by the Holy Eucharist; healed by Penance; helped at the hour of our death by Extreme Unction; guided by God's ministers through the Sacrament of Holy Orders, and it is given a body in which to dwell by the Sacrament of Matrimony.

Q. 589. {138} Whence have the Sacraments the power of giving grace? A. The Sacraments have the power of giving grace from the merits of Jesus Christ.

Q. 590. Does the effect of the Sacraments depend on the worthiness or unworthiness of the one who administers them? A. The effect of the Sacraments does not depend on the worthiness or unworthiness of the one who administers them, but on the merits of Jesus Christ, who instituted them, and on the worthy dispositions of those who receive them.

Q. 591. {139} What grace do the Sacraments give? A. Some of the Sacraments give sanctifying grace, and others increase it in our souls.

Q. 592. When is a Sacrament said to give, and when is it said to increase, grace in our souls? A. A Sacrament is said to give grace when there is no grace whatever in the soul, or in other words, when the soul is in mortal sin. A Sacrament is said to increase grace when there is already grace in the soul, to which more is added by the Sacrament received.

Q. 593. {140} Which are the Sacraments that give sanctifying grace? A. The Sacraments that give sanctifying grace are Baptism and Penance; and they are called Sacraments of the dead.

Q. 594. {141} Why are Baptism and Penance called Sacraments of the dead? A. Baptism and Penance are called Sacraments of the dead because they take away sin, which is the death of the soul, and give grace, which is its life.

Q. 595. May not the Sacrament of Penance be received by one who is in a state of grace? A. The Sacrament of Penance may be and very often is received by one who is in a state of grace, and when thus received it increases--as the Sacraments of the living do--the grace already in the soul.

Q. 596. {142} Which are the Sacraments that increase sanctifying grace in our soul? A. The Sacraments that increase sanctifying grace in our souls are: Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony; and they are called Sacraments of the living.

Q. 597. What do we mean by Sacraments of the dead and Sacraments of the living? A. By the Sacraments of the dead we mean those Sacraments that may be lawfully received while the soul is in a state of mortal sin. By the Sacraments of the living we mean those Sacraments that can be lawfully received only while the soul is in a state of grace--i.e., free from mortal sin. Living and dead do not refer here to the persons, but to the condition of the souls; for none of the Sacraments can be given to a dead person.

Q. 598. {143} Why are Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony called Sacraments of the living? A. Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony are called Sacraments of the living because those who receive them worthily are already living the life of grace.

Q. 599. {144} What sin does he commit who receives the Sacraments of the living in mortal sin? A. He who receives the Sacraments of the living in mortal sin commits a sacrilege, which is a great sin, because it is an abuse of a sacred thing.

Q. 600. In what other ways besides the unworthy reception of the Sacraments may persons commit sacrilege? A. Besides the unworthy reception of the Sacraments, persons may commit sacrilege by the abuse of a sacred person, place or thing; for example, by wilfully wounding a person consecrated to God; by robbing or destroying a Church; by using the sacred vessels of the Altar for unlawful purposes, &c.

Q. 601. {145} Besides sanctifying grace do the Sacraments give any other grace? A. Besides sanctifying grace the Sacraments give another grace, called sacramental grace.

Q. 602. {146} What is sacramental grace? A. Sacramental grace is a special help which God gives, to attain the end for which He instituted each Sacrament.

Q. 603. Is the Sacramental grace independent of the sanctifying grace given in the Sacraments? A. The Sacramental grace is not independent of the sanctifying grace given in the Sacraments; for it is the sanctifying grace that gives us a certain right to special helps--called Sacramental grace--in each Sacrament, as often as we have to fulfill the end of the Sacrament or are tempted against it.

Q. 604. Give an example of how the Sacramental grace aids us, for instance, in Confirmation and Penance. A. The end of Confirmation is to strengthen us in our faith. When we are tempted to deny our religion by word or deed, the Sacramental Grace of Confirmation is given to us and helps us to cling to our faith and firmly profess it. The end of Penance is to destroy actual sin. When we are tempted to sin, the Sacramental Grace of Penance is given to us and helps us to overcome the temptation and persevere in a state of grace. The sacramental grace in each of the other Sacraments is given in the same manner, and aids us in attaining the end for which each Sacrament was instituted and for which we receive it.

Q. 605. {147} Do the Sacraments always give grace? A. The Sacraments always give grace, if we receive them with the right dispositions.

Q. 606. What do we mean by the "right dispositions" for the reception of the Sacraments? A. By the right dispositions for the reception of the Sacraments we mean the proper motives and the fulfillment of all the conditions required by God and the Church for the worthy reception of the Sacraments.

Q. 607. Give an example of the "right dispositions" for Penance and for the Holy Eucharist. A. The right dispositions for Penance are: (1) To confess all our mortal sins as we know them; (2) To be sorry for them, and (3) To have the determination never to commit them or others again. The right dispositions for the Holy Eucharist are: (1) To know what the Holy Eucharist is; (2) To be in a state of grace, and (3)--except in special cases of sickness--to be fasting from midnight.

Q. 608. {148} Can we receive the Sacraments more than once? A. We can receive the Sacraments more than once, except Baptism, Confirmation, and Holy Orders.

Q. 609. {149} Why can we not receive Baptism, Confirmation, and Holy Orders more than once? A. We cannot receive Baptism, Confirmation, and Holy Orders more than once, because they imprint a character in the soul.

Q. 610. {150} What is the character which these Sacraments imprint in the soul? A. The character which these Sacraments imprint in the soul is a spiritual mark which remains forever.

Q. 611. {151} Does this character remain in the soul even after death? A. This character remains in the soul even after death; for the honor and glory of those who are saved; for the shame and punishment of those who are lost.

Q. 612. Can the Sacraments be given conditionally? A. The Sacraments can be given conditionally as often as we doubt whether they were properly given before, or whether they can be validly given now.

Q. 613. What do we mean by giving a Sacrament conditionally? A. By giving a Sacrament conditionally we mean that the person administering the Sacrament intends to give it only in case it has not been given already or in case the person has the right dispositions for receiving it, though the dispositions cannot be discovered.

Q. 614. Give an example of how a Sacrament is given conditionally. A. In giving Baptism, for instance, conditionally--or what we call conditional Baptism--the priest, instead of saying absolutely, as he does in ordinary Baptism: "I baptize thee," &c., says: "If you are not already baptized, or if you are capable of being baptized, I baptize thee," &c., thus stating the sole condition on which he intends to administer the Sacrament.

Q. 615. Which of the Sacraments are most frequently given conditionally? A. The Sacraments most frequently given conditionally are Baptism, Penance and Extreme Unction; because in some cases it is difficult to ascertain whether these Sacraments have been given before or whether they have been validly given, or whether the person about to receive them has the right dispositions for them.

Q. 616. Name some of the more common circumstances in which a priest is obliged to administer the Sacraments conditionally. A. Some of the more common circumstances in which a priest is obliged to administer the Sacraments conditionally are: (1) When he receives converts into the Church and is not certain of their previous baptism, he must baptize them conditionally. (2) When he is called--as in cases of accident or sudden illness--and doubts whether the person be alive or dead, or whether he should be given the Sacraments, he must give absolution and administer Extreme Unction conditionally.

Q. 617. What is the use and effect of giving the Sacraments conditionally? A. The use of giving the Sacraments conditionally is that there may be no irreverence to the Sacraments in giving them to persons incapable or unworthy of receiving them; and yet that no one who is capable or worthy may be deprived of them. The effect is to supply the Sacrament where it is needed or can be given, and to withhold it where it is not needed or cannot be given.

Q. 618. What is the difference between the powers of a bishop and of a priest with regard to the administration of the Sacraments? A. The difference between the powers of a bishop and of a priest with regard to the administration of the Sacraments is that a bishop can give all the Sacraments, while a priest cannot give Confirmation or Holy Orders.

Q. 619. Can a person receive all the Sacraments? A. A person cannot, as a rule, receive all the Sacraments; for a woman cannot receive Holy Orders, and a man who receives priesthood is forbidden to receive the Sacrament of Matrimony.

LESSON FOURTEENTH. ON BAPTISM.

Q. 620. When was baptism instituted? A. Baptism was instituted, very probably, about the time Our Lord was baptized by St. John, and its reception was commanded when after His resurrection Our Lord said to His Apostles: "All power is given to Me in heaven and in earth. Going, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 621. {152} What is Baptism? A. Baptism is a Sacrament which cleanses us from original sin, makes us Christians, children of God, and heirs of heaven.

Q. 622. What were persons called in the first ages of the Church who were being instructed and prepared for baptism? A. Persons who were being instructed and prepared for baptism, in the first ages of the Church, were called catechumens, and they are frequently mentioned in Church history.

Q. 623. What persons are called heirs? A. All persons who inherit or come lawfully into the possession of property or goods at the death of another, are called heirs.

Q. 624. Why, then, are we the heirs of Christ? A. We are the heirs of Christ because at His death we came into the possession of God's friendship, of grace, and of the right to enter heaven, provided we comply with the conditions Our Lord has laid down for the gaining of this inheritance.

Q. 625. What conditions has Our Lord laid down for the gaining of this inheritance? A. The conditions Our Lord has laid down for the gaining of this inheritance are: (1) That we receive, when possible, the Sacraments He has instituted; and (2) That we believe and practice all He has taught.

Q. 626. Did not St. John the Baptist institute the Sacrament of Baptism? A. St. John the Baptist did not institute the Sacrament of Baptism, for Christ alone could institute a Sacrament. The baptism given by St. John had the effect of a Sacramental; that is, it did not of itself give grace, but prepared the way for it.

Q. 627. {153} Are actual sins ever remitted by Baptism? A. Actual sins and all the punishment due to them are remitted by Baptism, if the person baptized be guilty of any.

Q. 628. That actual sins may be remitted by baptism, is it necessary to be sorry for them? A. That actual sins may be remitted by baptism it is necessary to be sorry for them, just as we must be when they are remitted by the Sacrament of Penance.

Q. 629. What punishments are due to actual sins? A. Two punishments are due to actual sins: one, called the eternal, is inflicted in hell; and the other, called the temporal, is inflicted in this world or in purgatory. The Sacrament of Penance remits or frees us from the eternal punishment and generally only from part of the temporal. Prayer, good works and indulgences in this world and the sufferings of purgatory in the next remit the remainder of the temporal punishment.

Q. 630. Why is there a double punishment attached to actual sins? There is a double punishment attached to actual sins, because in their commission there is a double guilt: (1) Of insulting God and of turning away from Him; (2) Of depriving Him of the honor we owe Him, and of turning to His enemies.

Q. 631. {154} Is Baptism necessary to salvation? A. Baptism is necessary to salvation, because without it we cannot enter into the kingdom of heaven.

Q. 632. Where will persons go who--such as infants--have not committed actual sin and who, through no fault of theirs, die without baptism? A. Persons, such as infants, who have not committed actual sin and who, through no fault of theirs, die without baptism, cannot enter heaven; but it is the common belief they will go to some place similar to Limbo, where they will be free from suffering, though deprived of the happiness of heaven.

Q. 633. {155} Who can administer Baptism? A. A priest is the ordinary minister of baptism; but in case of necessity anyone who has the use of reason may baptize.

Q. 634. What do we mean by the "ordinary minister" of a Sacrament? A. By the "ordinary minister" of a Sacrament we mean the one who usually does administer the Sacrament, and who has always the right to do so.

Q. 635. Can a person who has not himself been baptized, and who does not even believe in the Sacrament of baptism, give it validly to another in case of necessity? A. A person who has not himself been baptized, and who does not even believe in the Sacrament of baptism, can give it validly to another in case of necessity, provided: (1) He has the use of reason; (2) Knows how to give baptism, and (3) Intends to do what the Church intends in the giving of the Sacrament. Baptism is so necessary that God affords every opportunity for its reception.

Q. 636. Why do the consequences of original sin, such as suffering, temptation, sickness, and death, remain after the sin has been forgiven in baptism? A. The consequences of original sin, such as suffering, temptation, sickness and death, remain after the sin has been forgiven in baptism: (1) To remind us of the misery that always follows sin; and (2) To afford us an opportunity of increasing our merit by bearing these hardships patiently.

Q. 637. Can a person ever receive any of the other Sacraments without first receiving baptism? A. A person can never receive any of the other Sacraments without first receiving baptism, because baptism makes us members of Christ's Church, and unless we are members of His Church we cannot receive His Sacraments.

Q. 638. {156} How is Baptism given? A. Whoever baptizes should pour water on the head of the person to be baptized, and say, while pouring the water: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 639. If water cannot be had, in case of necessity, may any other liquid be used for baptism? A. If water cannot be had, in case of necessity or in any case, no other liquid can be used, and the baptism cannot be given.

Q. 640. If it is impossible, in case of necessity, to reach the head, may the water be poured on any other part of the body? A. If it is impossible, in case of necessity, to reach the head, the water should be poured on whatever part of the body can be reached; but then the baptism must be given conditionally; that is, before pronouncing the words of baptism, you must say: "If I can baptize thee in this way, I baptize thee in the name of the Father," &c. If the head can afterward be reached, the water must be poured on the head and the baptism repeated conditionally by saying: "If you are not already baptized, I baptize thee in the name," &c.

Q. 641. Is the baptism valid if we say: "I baptize thee in the name of the Holy Trinity," without naming the Persons of the Trinity? A. The baptism is not valid if we say: "I baptize thee in the name of the Holy Trinity," without naming the Persons of the Trinity; for we must use the exact words instituted by Christ.

Q. 642. Is it wrong to defer the baptism of an infant? A. It is wrong to defer the baptism of an infant, because we thereby expose the child to the danger of dying without the Sacrament.

Q. 643. Can we baptize a child against the wishes of its parents? A. We cannot baptize a child against the wishes of its parents; and if the parents are not Catholics, they must not only consent to the baptism, but also agree to bring the child up in the Catholic religion. But if a child is surely dying, we may baptize it without either the consent or permission of its parents.

Q. 644. {157} How many kinds of Baptism are there? A. There are three kinds of Baptism: Baptism of water, of desire, and of blood.

Q. 645. {158} What is Baptism of water? A. Baptism of water is that which is given by pouring water on the head of the person to be baptized, and saying at the same time, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 646. In how many ways was the baptism of water given in the first ages of the Church? A. In the first ages of the Church, baptism of water was given in three ways, namely, by immersion or dipping, by aspersion or sprinkling, and by infusion or pouring. Although any of these methods would be valid, only the method of infusion or pouring is now allowed in the Church.

Q. 647. What are the chief ceremonies used in solemn baptism, and what do they signify? A. The chief ceremonies used in solemn baptism are: (1) A profession of faith and renouncement of the devil to signify our worthiness; (2) The placing of salt in the mouth to signify the wisdom imparted by faith; (3) The holding of the priest's stole to signify our reception into the Church; (4) The anointing to signify the strength given by the Sacrament; (5) The giving of the white garment or cloth to signify our sinless state after baptism; and (6) The giving of the lighted candle to signify the light of faith and fire of love that should dwell in our souls.

Q. 648. Should one who, in case of necessity, has been baptized with private baptism, be afterwards brought to the Church to have the ceremonies of solemn baptism completed? A. One who, in case of necessity, has been baptized with private baptism should afterwards be brought to the Church to have the ceremonies of solemn baptism completed, because these ceremonies are commanded by the Church and bring down blessings upon us.

Q. 649. Is solemn baptism given with any special kind of water? A. Solemn baptism is given with consecrated water; that is, water mixed with holy oil and blessed for baptism on Holy Saturday and on the Saturday before Pentecost. It is always kept in the baptismal font in the baptistry--a place near the door of the Church set apart for baptism.

Q. 650. {159} What is Baptism of desire? A. Baptism of desire is an ardent wish to receive Baptism, and to do all that God has ordained for our salvation.

Q. 651. {160} What is Baptism of blood? A. Baptism of blood is the shedding of one's blood for the faith of Christ.

Q. 652. What is the baptism of blood most commonly called? A. The baptism of blood is most commonly called martyrdom, and those who receive it are called martyrs. It is the death one patiently suffers from the enemies of our religion, rather than give up Catholic faith or virtue. We must not seek martyrdom, though we must endure it when it comes.

Q. 653. {161} Is Baptism of desire or of blood sufficient to produce the effects of Baptism of water? A. Baptism of desire or of blood is sufficient to produce the effects of the Baptism of water, if it is impossible to receive the Baptism of water.

Q. 654. How do we know that the baptism of desire or of blood will save us when it is impossible to receive the baptism of water? A. We know that baptism of desire or of blood will save us when it is impossible to receive the baptism of water, from Holy Scripture, which teaches that love of God and perfect contrition can secure the remission of sins; and also that Our Lord promises salvation to those who lay down their life for His sake or for His teaching.

Q. 655. {162} What do we promise in Baptism? A. In Baptism we promise to renounce the devil, with all his works and pomps.

Q. 656. What do we mean by the "pomps" of the devil? A. By the pomps of the devil we mean all worldly pride, vanities and vain shows by which people are enticed into sin, and all foolish or sinful display of ourselves or of what we possess.

Q. 657. {163} Why is the name of a saint given in Baptism? A. The name of a saint is given in Baptism in order that the person baptized may imitate his virtues and have him for a protector.

Q. 658. What is the Saint whose name we bear called? A. The saint whose name we bear is called our patron saint--to whom we should have great devotion.

Q. 659. What names should never be given in baptism? A. These and similar names should never be given in baptism: (1) The names of noted unbelievers, heretics or enemies of religion and virtue; (2) the names of heathen gods, and (3) nick-names.

Q. 660. {164} Why are godfathers and godmothers given in Baptism? A. Godfathers and godmothers are given in Baptism in order that they may promise, in the name of the child, what the child itself would promise if it had the use of reason.

Q. 661. By what other name are godfathers and godmothers called? A. Godfathers and godmothers are usually called sponsors. Sponsors are not necessary at private baptism.

Q. 662. Can a person ever be sponsor when absent from the baptism? A. A person can be sponsor even when absent from the baptism, provided he has been asked and has consented to be sponsor, and provided also some one answers the questions and touches the person to be baptized in his name. The absent godfather or godmother is then said to be sponsor by proxy and becomes the real godparent of the one baptized.

Q. 663. With whom do godparents, as well as the one baptizing, contract a relationship? A. Godparents, as well as the one baptizing, contract a spiritual relationship with the person baptized (not with his parents), and this relationship is an impediment to marriage that must be made known to the priest in case of their future marriage with one another. The godfather and godmother contract no relationship with each other.

Q. 664. What questions should persons who bring a child for baptism be able to answer? A. Persons who bring a child for baptism should be able to tell: (1) The exact place where the child lives; (2) The full name of its parents, and, in particular, the maiden name, or name before her marriage, of its mother; (3) The exact day of the month on which it was born; (4) Whether or not it has received private baptism, and (5) Whether its parents be Catholics. Sponsors must know also the chief truths of our religion.

Q. 665. {165} What is the obligation of a godfather and a godmother? A. The obligation of a godfather and a godmother is to instruct the child in its religious duties, if the parents neglect to do so or die.

Q. 666. Can persons who are not Catholics be sponsors for Catholic children? A. Persons who are not Catholics cannot be sponsors for Catholic children, because they cannot perform the duties of sponsors; for if they do not know and profess the Catholic religion themselves, how can they teach it to their godchildren? Moreover, they must answer the questions asked at baptism and declare that they believe in the Holy Catholic Church and in all it teaches; which would be a falsehood on their part.

Q. 667. What should parents chiefly consider in the selection of sponsors for their children? A. In the selection of sponsors for their children parents should chiefly consider the good character and virtue of the sponsors, selecting model Catholics to whom they would be willing at the hour of death to entrust the care and training of their children.

Q. 668. What dispositions must adults or grown persons, have that they may worthily receive baptism? A. That adults may worthily receive baptism: (1) They must be willing to receive it; (2) they must have faith in Christ; (3) they must have true sorrow for their sins, and (4) they must solemnly renounce the devil and all his works; that is, all sin.

Q. 669. What is the ceremony of churching? A. The ceremony of churching is a particular blessing which a mother receives at the Altar, as soon as she is able to present herself in the Church after the birth of her child. In this ceremony the priest invokes God's blessing on the mother and child, while she on her part returns thanks to God.

LESSON FIFTEENTH. ON CONFIRMATION.

Q. 670. {166} What is Confirmation? A. Confirmation is a Sacrament through which we receive the Holy Ghost to make us strong and perfect Christians and soldiers of Jesus Christ.

Q. 671. When was Confirmation instituted? A. The exact time at which Confirmation was instituted is not known. But as this Sacrament was administered by the Apostles and numbered with the other Sacraments instituted by Our Lord, it is certain that He instituted this Sacrament also and instructed His Apostles in its use, at some time before His ascension into heaven.

Q. 672. Why is Confirmation so called? A. Confirmation is so called from its chief effect, which is to strengthen or render us more firm in whatever belongs to our faith and religious duties.

Q. 673. Why are we called soldiers of Jesus Christ? A. We are called soldiers of Jesus Christ to indicate how we must resist the attacks of our spiritual enemies and secure our victory over them by following and obeying Our Lord.

Q. 674. May one add a new name to his own at Confirmation? A. One may and should add a new name to his own at Confirmation, especially when the name of a saint has not been given in Baptism.

Q. 675. {167} Who administers Confirmation? A. The bishop is the ordinary minister of Confirmation.

Q. 676. Why do we say the bishop is the "ordinary minister" of Confirmation? A. We say the bishop is the ordinary minister of Confirmation because in some foreign missions, where bishops have not yet been appointed, the Holy Father permits one of the priests to administer Confirmation with the Holy Oil blessed by the bishop.

Q. 677. {168} How does the bishop give Confirmation? A. The bishop extends his hands over those who are to be confirmed, prays that they may receive the Holy Ghost, and anoints the forehead of each with holy chrism in the form of a cross.

Q. 678. In Confirmation, what does the extending of the bishop's hands over us signify? A. In Confirmation, the extending of the bishop's hands over us signifies the descent of the Holy Ghost upon us and the special protection of God through the grace of Confirmation.

Q. 679. {169} What is holy chrism? A. Holy chrism is a mixture of olive-oil and balm, consecrated by the bishop.

Q. 680. What do the oil and balm in Holy Chrism signify? A. In Holy Chrism, the oil signifies strength, and the balm signifies the freedom from corruption and the sweetness which virtue must give to our lives.

Q. 681. How many holy oils are used in the Church? A. Three holy oils are used in the Church, namely, the oil of the sick, the oil of catechumens, and holy chrism.

Q. 682. What constitutes the difference between these oils? A. The form of prayer or blessing alone constitutes the difference between these oils; for they are all olive oil, but in the Holy Chrism, balm is mixed with the oil.

Q. 683. When and by whom are the holy oils blessed? A. The holy oils are blessed at the Mass on Holy Thursday by the bishop, who alone has the right to bless them. After the blessing they are distributed to the priests of the diocese, who must then burn what remains of the old oils and use the newly blessed oils for the coming year.

Q. 684. For what are the holy oils used? A. The holy oils are used as follows: The oil of the sick is used for Extreme Unction and for some blessings; the oil of catechumens is used for Baptism and Holy Orders. Holy Chrism is used at Baptism and for the blessing of some sacred things, such as altars, chalices, church-bells, &c., which are usually blessed by a bishop.

{T.N.: The above answer omits that Holy Chrism is used also at Confirmation. See Q. 677.}

Q. 685. {170} What does the bishop say in anointing the person he confirms? A. In anointing the person he confirms the bishop says: "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 686. {171} What is meant by anointing the forehead with chrism in the form of a cross? A. By anointing the forehead with chrism in the form of a cross is meant that the Christian who is confirmed must openly profess and practice his faith, never be ashamed of it; and rather die than deny it.

Q. 687. When must we openly profess and practice our religion? A. We must openly profess and practice our religion as often as we cannot do otherwise without violating some law of God or of His Church.

Q. 688. Why have we good reason never to be ashamed of the Catholic faith? A. We have good reason never to be ashamed of the Catholic Faith because it is the Old Faith established by Christ and taught by His Apostles; it is the Faith for which countless Holy Martyrs suffered and died; it is the Faith that has brought true civilization, with all its benefits, into the world, and it is the only Faith that can truly reform and preserve public and private morals.

Q. 689. {172} Why does the bishop give the person he confirms a slight blow on the cheek? A. The bishop gives the person he confirms a slight blow on the cheek, to put him in mind that he must be ready to suffer everything, even death, for the sake of Christ.

Q. 690. Is it right to test ourselves through our imagination of what we would be willing to suffer for the sake of Christ? A. It is not right to test ourselves through our imagination of what we would be willing to suffer for the sake of Christ, for such tests may lead us into sin. When a real test comes we are assured God will give to us, as He did to the Holy Martyrs, sufficient grace to endure it.

Q. 691. {173} To receive Confirmation worthily is it necessary to be in the state of grace? A. To receive Confirmation worthily it is necessary to be in the state of grace.

Q. 692. {174} What special preparation should be made to receive Confirmation? A. Persons of an age to learn should know the chief mysteries of faith and the duties of a Christian, and be instructed in the nature and effects of this Sacrament.

Q. 693. Why should we know the chief mysteries of faith and the duties of a Christian before receiving Confirmation? A. We should know the Chief Mysteries of Faith and the duties of a Christian before receiving Confirmation because as one cannot be a good soldier without knowing the rules of the army to which he belongs and understanding the commands of his leader, so one cannot be a good Christian without knowing the laws of the Church and understanding the commands of Christ.

Q. 694. {175} Is it a sin to neglect Confirmation? A. It is a sin to neglect Confirmation, especially in these evil days when faith and morals are exposed to so many and such violent temptations.

Q. 695. What do we mean by "these evil days"? A. By "these evil days" we mean the present age or century in which we are living, surrounded on all sides by unbelief, false doctrines, bad books, bad example and temptation in every form.

Q. 696. Is Confirmation necessary for salvation? A. Confirmation is not so necessary for salvation that we could not be saved without it, for it is not given to infants even in danger of death; nevertheless, there is a divine command obliging all to receive it, if possible. Persons who have not been confirmed in youth should make every effort to be confirmed later in life.

Q. 697. Are sponsors necessary in Confirmation? A. Sponsors are necessary in Confirmation, and they must be of the same good character as those required at Baptism, for they take upon themselves the same duties and responsibilities. They also contract a spiritual relationship, which, however, unlike that in Baptism, is not an impediment to marriage.

LESSON SIXTEENTH. ON THE GIFTS AND FRUITS OF THE HOLY GHOST.

Q. 698. {176} Which are the effects of Confirmation? A. The effects of Confirmation are an increase of sanctifying grace, the strengthening of our faith, and the gifts of the Holy Ghost.

Q. 699. {177} Which are the gifts of the Holy Ghost? A. The gifts of the Holy Ghost are Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and Fear of the Lord.

Q. 700. {178} Why do we receive the gift of Fear of the Lord? A. We receive the gift of Fear of the Lord to fill us with a dread of sin.

Q. 701. {179} Why do we receive the gift of Piety? A. We receive the gift of Piety to make us love God as a Father, and obey Him because we love Him.

Q. 702. {180} Why do we receive the gift of Knowledge? A. We receive the gift of Knowledge to enable us to discover the will of God in all things.

Q. 703. {181} Why do we receive the gift of Fortitude? A. We receive the gift of Fortitude to strengthen us to do the will of God in all things.

Q. 704. {182} Why do we receive the gift of Counsel? A. We receive the gift of Counsel to warn us of the deceits of the devil, and of the dangers to salvation.

Q. 705. How is it clear that the devil could easily deceive us if the Holy Ghost did not aid us? A. It is clear that the devil could easily deceive us if the Holy Ghost did not aid us, for just as our sins do not deprive us of our knowledge, so the devil's sin did not deprive him of the great intelligence and power which he possessed as an angel. Moreover, his experience in the world extends over all ages and places, while ours is confined to a few years and to a limited number of places.

Q. 706. {183} Why do we receive the gift of Understanding? A. We receive the gift of Understanding to enable us to know more clearly the mysteries of faith.

Q. 707. {184} Why do we receive the gift of Wisdom? A. We receive the gift of Wisdom to give us a relish for the things of God, and to direct our whole life and all our actions to His honor and glory.

Q. 708. {185} Which are the Beatitudes? A. The Beatitudes are:

1. Blessed are the poor in spirit, for theirs is the kingdom of heaven. 2. Blessed are the meek, for they shall possess the land. 3. Blessed are they that mourn, for they shall be comforted. 4. Blessed are they that hunger and thirst after justice, for they shall be filled. 5. Blessed are the merciful, for they shall obtain mercy. 6. Blessed are the clean of heart, for they shall see God. 7. Blessed are the peacemakers, for they shall be called the children of God. 8. Blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven.

Q. 709. What are the Beatitudes and why are they so called? A. The Beatitudes are a portion of Our Lord's Sermon on the Mount, and they are so called because each of them holds out a promised reward to those who practice the virtues they recommend.

Q. 710. Where did Our Lord usually preach? A. Our Lord usually preached wherever an opportunity of doing good by His Words presented itself. He preached at times in the synagogues or meeting-houses but more frequently in the open air--by the seashore or on the mountain, and often by the wayside.

Q. 711. What is the meaning and use of the Beatitudes in general? A. (1) In general the Beatitudes embrace whatever pertains to the perfection of Christian life, and they invite us to the practice of the highest Christian virtues; (2) In different forms they all promise the same reward, namely, sanctifying grace in this life and eternal glory in the next; (3) They offer us encouragement and consolation for every trial and affliction.

Q. 712. What does the first Beatitude mean by the "poor in spirit"? A. The first Beatitude means by the "poor in spirit" all persons, rich or poor, who would not offend God to possess or retain anything that this world can give; and who, when necessity or charity requires it, give willingly for the glory of God. It includes also those who humbly submit to their condition in life when it cannot be improved by lawful means.

Q. 713. Who are the mourners who deserve the consolation promised in the third Beatitude? A. The mourners who deserve the consolation promised in the third Beatitude are they who, out of love for God, bewail their own sins and those of the world; and they who patiently endure all trials that come from God or for His sake.

Q. 714. What lessons do the other Beatitudes convey? A. The other Beatitudes convey these lessons: The meek suppress all feelings of anger and humbly submit to whatever befalls them by the Will of God; and they never desire to do evil for evil. The justice after which we should seek is every Christian virtue included under that name, and we are told that if we earnestly desire and seek it we shall obtain it. The persecuted for justice' sake are they who will not abandon their faith or virtue for any cause.

Q. 715. Who may be rightly called merciful? A. The merciful are they who practice the corporal and spiritual works of mercy, and who aid by word or deed those who need their help for soul or body.

Q. 716. Why are the clean of heart promised so great a reward? A. The clean of heart, that is, the truly virtuous, whose thoughts, desires, words and works are pure and modest, are promised so great a reward because the chaste and sinless have always been the most intimate friends of God.

Q. 717. What is the duty of a peacemaker? A. It is the duty of a peacemaker to avoid and prevent quarrels, reconcile enemies, and to put an end to all evil reports of others or evil speaking against them. As peacemakers are called the children of God, disturbers of peace should be called the children of the devil.

Q. 718. Why does Our Lord speak in particular of poverty, meekness, sorrow, desire for virtue, mercy, purity, peace and suffering? A. Our Lord speaks in particular of poverty, meekness, sorrow, desire for virtue, mercy, purity, peace and suffering because these are the chief features in His own earthly life; poverty in His birth, life and death; meekness in His teaching; sorrow at all times. He eagerly sought to do good, showed mercy to all, recommended chastity, brought peace, and patiently endured suffering.

Q. 719. {186} Which are the twelve fruits of the Holy Ghost? A. The twelve fruits of the Holy Ghost are Charity, Joy, Peace, Patience, Benignity, Goodness, Long-suffering, Mildness, Faith, Modesty, Continency, and Chastity.

Q. 720. Why are charity, joy, peace, &c., called fruits of the Holy Ghost? A. Charity, joy, peace, &c., are called fruits of the Holy Ghost because they grow in our souls out of the seven gifts of the Holy Ghost.

LESSON SEVENTEENTH. ON THE SACRAMENT OF PENANCE.

Q. 721. {187} What is the Sacrament of Penance? A. Penance is a Sacrament in which the sins committed after Baptism are forgiven.

Q. 722. Has the word Penance any other meaning? A. The word Penance has other meanings. It means also those punishments we inflict upon ourselves as a means of atoning for our past sins; it means likewise that disposition of the heart in which we detest and bewail our sins because they were offensive to God.

Q. 723. How does the institution of the Sacrament of Penance show the goodness of Our Lord? A. The institution of the Sacrament of Penance shows the goodness of Our Lord, because having once saved us through Baptism, He might have left us to perish if we again committed sin.

Q. 724. What are the natural benefits of the Sacrament of Penance? A. The natural benefits of the Sacrament of Penance are: It gives us in our confessor a true friend, to whom we can go in all our trials and to whom we can confide our secrets with the hope of obtaining advice and relief.

Q. 725. {188} How does the Sacrament of Penance remit sin, and restore to the soul the friendship of God? A. The Sacrament of Penance remits sin and restores the friendship of God to the soul by means of the absolution of the priest.

Q. 726. What is Absolution? A. Absolution is the form of prayer or words the priest pronounces over us with uplifted hand when he forgives the sins we have confessed. It is given while we are saying the Act of Contrition after receiving our Penance.

Q. 727. Does the priest ever refuse absolution to a penitent? A. The priest must and does refuse absolution to a penitent when he thinks the penitent is not rightly disposed for the Sacrament. He sometimes postpones the absolution till the next confession, either for the good of the penitent or for the sake of better preparation--especially when the person has been a long time from confession.

Q. 728. What should a person do when the priest has refused or postponed absolution? A. When the priest has refused or postponed absolution, the penitent should humbly submit to his decision, follow his instructions, and endeavor to remove whatever prevented the giving of the absolution and return to the same confessor with the necessary dispositions and resolution of amendment.

Q. 729. Can the priest forgive all sins in the Sacrament of Penance? A. The priest has the power to forgive all sins in the Sacrament of Penance, but he may not have the authority to forgive all. To forgive sins validly in the Sacrament of Penance, two things are required: (1) The power to forgive sins which every priest receives at his ordination, and (2) the right to use that power which must be given by the bishop, who authorizes the priest to hear confessions and pass judgment on the sins.

Q. 730. What are the sins called which the priest has no authority to absolve? A. The sins which the priest has no authority to absolve are called reserved sins. Absolution from these sins can be obtained only from the bishop, and sometimes only from the Pope, or by his special permission. Persons having a reserved sin to confess cannot be absolved from any of their sins till the priest receives faculties or authority to absolve the reserved sin also.