Chapter 64
Q. 819. {223} Which are the chief corporal works of mercy?
A. The chief corporal works of mercy are seven: To feed the hungry, to give drink to the thirsty, to clothe the naked, to ransom the captive, to harbor the harborless, to visit the sick, and to bury the dead.
Q. 820. How may we briefly state the corporal works of mercy?
A. We may briefly state the corporal works of mercy by saying that we are obliged to help the poor in all their forms of want.
Q. 821. How are Christians aided in the performance of works of mercy?
A. Christians are aided in the performance of works of mercy through the establishment of charitable inst.i.tutions where religious communities of holy men or women perform these duties for us, provided we supply the necessary means by our almsgiving and good works.
Q. 822. Who are religious?
A. Religious are self-sacrificing men and women who, wis.h.i.+ng to follow more closely the teachings of Our Lord, dedicate their lives to the service of G.o.d and religion. They live together in societies approved by the Church, under a rule and guidance of a superior. They keep the vows of chast.i.ty, poverty and obedience, and divide their time between prayer and good works. The houses in which they dwell are called convents or monasteries, and the societies in which they live are called religious orders, communities or congregations.
Q. 823. Are there any religious communities of priests?
A. There are many religious communities of priests, who, besides living according to the general laws of the Church, as all priests do, follow certain rules laid down for their community. Such priests are called the regular clergy, because living by rules to distinguish them from the secular clergy who live in their parishes under no special rule. The chief work of the regular clergy is to teach in colleges and give missions and retreats.
Q. 824. Why are there so many different religious communities?
A. There are many different religious communities (1) because all religious are not fitted for the same work, and (2) because they desire to imitate Our Lord's life on earth as perfectly as possible; and when each community takes one of Christ's works and seeks to become perfect in it, the union of all their works continues as perfectly as we can the works He began upon earth.
LESSON TWENTIETH.
ON THE MANNER OF MAKING A GOOD CONFESSION.
Q. 825. {224} What should we do on entering the confessional?
A. On entering the confessional we should kneel, make the sign of the Cross, and say to the priest, "Bless me, father"; then add, "I confess to Almighty G.o.d and to you, father, that I have sinned."
Q. 826. {225} Which are the first things we should tell the priest in Confession?
A. The first things we should tell the priest in Confession are the time of our last Confession, and whether we said the penance and went to Holy Communion.
Q. 827. Should we tell anything else in connection with our last confession?
A. In connection with our last confession we should tell also what restrictions--if any--were placed upon us with regard to our occasions of sin, and what obligations with regard to the payment of debts, rest.i.tution, injuries
Q. 828. {226} After telling the time of our last Confession and Communion what should we do?
A. After telling the time of our last Confession and Communion we should confess all the mortal sins we have since committed, and all the venial sins we may wish to mention.
Q. 829. What is a general confession?
A. A general confession is the telling of the sins of our whole life or a great part of it. It is made in the same manner as an ordinary confession, except that it requires more time and longer preparation.
Q. 830. When should a General Confession be made?
A. A general confession (1) is necessary when we are certain that our past confessions were bad; (2) it is useful on special occasions in our lives when some change in our way of living is about to take place; (3) it is hurtful and must not be made when persons are scrupulous.
Q. 831. What are the signs of scruples and the remedy against them?
A. The signs of scruples are chiefly: (1) To be always dissatisfied with our confessions; (2) To be self-willed in deciding what is sinful and what is not. The chief remedy against them is to follow exactly the advice of the confessor without questioning the reason or utility of his advice.
Q. 832. {227} What must we do when the confessor asks us questions?
A. When the confessor asks us questions we must answer them truthfully and clearly.
Q. 833. {228} What should we do after telling our sins?
A. After telling our sins we should listen with attention to the advice which the confessor may think proper to give.
Q. 834. What duties does the priest perform in the confessional?
A. In the confessional the priest performs the duties (1) of a judge, by listening to our self-accusations and pa.s.sing sentence upon our guilt or innocence; (2) Of a father, by the good advice and encouragement he gives us; (3) Of a teacher, by his instructions, and (4) Of a physician, by discovering the afflictions of our soul and giving us the remedies to restore it to spiritual health.
Q. 835. Why is it beneficial to go always if possible to the same confessor?
A. It is beneficial to go always, if possible, to the same confessor, because our continued confessions enable him to see more clearly the true state of our soul and to understand better our occasions of sin.
Q. 836. Should we remain away from confession because we cannot go to our usual confessor?
A. We should not remain away from confession because we cannot go to our usual confessor, for though it is well to confess to the same priest, it is not necessary to do so. One should never become so attached to a confessor that his absence or the great inconvenience of going to him would become an excuse for neglecting the Sacraments.
Q. 837. {229} How should we end our Confession?
A. We should end our Confession by saying, "I also accuse myself of all the sins of my past life," telling, if we choose, one or several of our past sins.
Q. 838. {230} What should we do while the priest is giving us absolution?
A. While the priest is giving us absolution we should from our heart renew the Act of Contrition.
LESSON TWENTY-FIRST.
ON INDULGENCES.
Q. 839. {231} What is an Indulgence?
A. An Indulgence is the remission in whole or in part of the temporal punishment due to sin.
Q. 840. What does the word "indulgence" mean?
A. The word indulgence means a favor or concession. An indulgence obtains by a very slight penance the remission of penalties that would otherwise be severe.
Q. 841. {232} Is an Indulgence a pardon of sin, or a license to commit sin?
A. An Indulgence is not a pardon of sin, nor a license to commit sin, and one who is in a state of mortal sin cannot gain an Indulgence.
Q. 842. How do good works done in mortal sin profit us?
A. Good works done in mortal sin profit us by obtaining for us the grace to repent and sometimes temporal blessings. Mortal sin deprives us of all our merit, nevertheless G.o.d will bestow gifts for every good deed as He will punish every evil deed.
Q. 843. {233} How many kinds of Indulgences are there?
A. There are two kinds of Indulgences--Plenary and Partial.
Q. 844. {234} What is Plenary Indulgence?
A. A Plenary Indulgence is the full remission of the temporal punishment due to sin.
Q. 845. Is it easy to gain a Plenary Indulgence?
A. It is not easy to gain a Plenary Indulgence, as we may understand from its great privilege. To gain a Plenary Indulgence, we must hate sin, be heartily sorry for even our venial sins, and have no desire for even the slightest sin. Though we may not gain entirely each Plenary Indulgence we seek, we always gain a part of each; that is, a partial indulgence, greater or less in proportion to our good dispositions.
Q. 846. Which are the most important Plenary Indulgences granted by the Church?
A. The most important Plenary Indulgences granted by the Church are (1) The Indulgences of a jubilee which the Pope grants every twenty-five years or on great occasions by which he gives special faculties to confessors for the absolution of reserved sins; (2) The Indulgence granted to the dying in their last agony.
Q. 847. {235} What is a Partial Indulgence?
A. A Partial Indulgence is the remission of part of the temporal punishment due to sin.