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QUESTIONS AND OBJECTIONS
CONCEHNING
CATHOLIC DOCTRINE
* AND PRACTICES:
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ANSWERED BY
V*% JOHN JOSEPH LYlJCH,
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AKCnBISIIOP OF TOPtONTO.
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" Thy testimonies are wonderful ; therefore, my soul hath sought
them.— Psalm cxviii.
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\;? DUBLIl^: "^Xv
M. H. OILL & SON, 50 UP. SACKVILLE-ST. \/
1878. J
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CONTENTS.
/
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/
DUBLIN.
Dedication .......
1 . Why do Catholics believe what they don't understand ?
2. Why do Catholics not make the Bible their rule of Faith as the
Ptotostantis do T . . . .
3. Must there not be many men of many minds I
4. What is the true rule of Faith ? . • •
5. Arc Catholics prohibited to read the Bible ? .
G. Did not Christ command his Disciples to search the Scriptures f
7. By what means can the true Church be known J
8. Why is the Catholic Church called Roman ? .
9. Why do so many poor belong to the Catholic Church ?
10. Is it true that no matter what Church a man belong to, if he bo
honest, he will be saved ? . . . .
11. Why is the Catholic Church not progressive ?
12. What is the difference between the Catholic and Protestant
loligions? ......
13. Did not the Catholic Church fall into error ?
14. Are not all denomiuatious branches of the true Church of
Christ ?......
15. Do Catholics believe that all who die outside of their com-
munion are lost ? .
16. Objection—As there are many roads leading to a city, &c.
17. What is the meaning of councils ; . . . .
18. What is the meaning of the Infallibility of the Pone ?
19. What is the meaning of Papal Supremacy . .
20. Objection— Is not the Pojie only a Bishop ' . .
21. What means the Hierarchy of the Church ?
22. Who are the Cardinals .' . . . .
23. How are the Popes elected ? . . . .
24. Why do not Catholics attend Protestant worship ? 2'). Why do Catholics hold so strongly to tradition .' 20. Whom do Catholics worship .' .
27. Do not Catholics worship the Virgin Mary and the Saints .'
28. Was not the Virgin Mary a mere ordinary woman .' .
29. Do they not give her too much honour ? .
30. What is the meaning of the Immaculate Conception, and what
Scripture does it rest on ?
31. Do Catholics worship images of Christ and his Saints .'
32. Docs it not insult Christ to pray to the Saints J
33. How can the Saints hear our prayers ? .
34. Does not the Catholic Church suppress the second command-
ment T ..... .
35. What is the meaning of the Commimion of Saints ? . 30. Do Catholics woft;hip sShd pray to relics of the Saints '
37. Do we" read in the Bible anything about relics .'
38. Are the religious orders sects or divisions of the Church .'
39. Why do monks and nuns make vows ' .
40. What do- Catholics believe respecting good works ?
41. Have miracles ceased in the Church J
42. Do Catholics place any faith in holy wells and fountains .*
43. What belief do Catholics hold concerning I'urgatory J
44. Why do Catholics fast J . . . . .
45. Why «* not Catholics e&t meat on Fridays 7
46. What 18 the meaning of rosaries and beads, scapulars, &c.
47. Why dc Catholics make the sign of the cross ?
48. 'Why do Catholics have their children baptised T
49. Is baptism necessary for salvation I . . .
50. What becomes of children who die without baptism 7 .
h\. Is it necessary to be immersed, &c. 7 • • .
rAUB
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8 10 10 11 11 13 14 14
15 10
16 18
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22 22 23 24 2.-> 25 25 20 27 27 28 2!» 29 29
30 30 32 33
34 30 36 36 37 28 38 39 39 40 41 42 42 43 44 44 44 45
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PAGE*
. 45
. 40
. 4»
. 49
. 50
. 50
. 50
. 51
. 51
52. "What is confirmation T . . .
53. Why do Catholics confess to tlio priest ? .
54. Can the priest as pian forgive sins ?
55. Uocs not confession encourage sinners, &C. I
56. Is confession absolutely necessary ? . . .
67. Arc ther« any exceptions to the law of confession ? .
68. Objection— 1)0 we not read, &c. ? .
69. Can the priest for^ve the sins of anyone ho pleases ?
60. Is it not blaspheming to say that man can forgive sins 1
61. Is the Catholic mode of obtaining forgiveness more difficult
. than the Protestant ? . . . . .51
C2. Objection— From St. James, 1-9 . . . .61
63. Did the first Christians confess their sins ? . . .52
64. Was confession continued to be practised in the Church ? . 62
65. Objection — Was it not introduced by the Council of Lateran ? . 52
66. Is not confession practised in some Protestant Churches I . 52
67. Do the married clergy in the Greek Church hear confessions 1 . 52
68. What is the meaning of indulgence^ I . . .53
69. When sin is forgiven, is there a temporary punishment besides
required { . . . . . ,53
70. By what authority does the Church grant indulgences ? . 54
71. What is the Mass I . . . . .54
72. If Christ was once offered on the cross, why offered every day in
the Mass ?. . . . . . .56
73. Ojection— Is it not contrary to common sense to say that
Dread is the body of Christ J .... 56
74. How could Christ hold Himself in his hands ? . .56
75. Why is the Mass performed in Latin I . • .57
76. Why does the priest use such strange vestments 1 . .58
77. Why so many colours used in the vestments J . . 59
78. Why are lighted candles used on the altar during services ? . GO
79. Why is incense used in the church J . . .GO
80. Objection — Does it not resemble Jewish worship ? . . . GO
81. Why docs the Church make use of so many ceremonies; did
Christ use them ? . . . . .61
82. Why do Catholics genuflect in their churches ? . .61
83. Why use holy water .' . . . . .62
84. Why do Catholics communicate under one kind 1 . .62
85. Objection to this practice . . . . .63
86. What do Catholics mean by the sacred ministry, or the priest-
hood I . . . . . .64
87. Why do not priests marry ? . . . .05
88. Is it possible for men and women to live chastely without being
married? . . . . . .06
89. Why are the priests called fathers? . . .67
90. What do Catholics believe of Christian marriage ? . .07
91. Why does not the Church permit divorces? . . . 68
92. Objection— But did not Christ permit divorces in certain cases ? 68
93. Why does not the Catholic Church approve of marriages be-
tween Protestants and Cfttholics ? . . .68
94. Why are priests sent for to anoint the sick ? . .69
95. Was this anointing to continue in the Church? . .69
96. Does belief in one's own predestination ensure salvation ? 70
97. Has Ood destined some people for heaven and others for hell ? 70
98. Will all be saved on account of the death of Christ ? . .71
99. What will become of those who never heard of Christ, or re-
demption through Uim ? . . . .71
too. What do you think of those who say ** there is no God ?" * 72
fO THE QBRATBR HOKOVB AMD OLORT OF OOP.
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1 68 60 69 70 70
171
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^jebicatton io om ^rotcstiuit Jfrhnbs,
My Dear Friends, — During a missionary career of over thirty years, from the Gulf of Mexico to Lake Ontario, we have met with many estimable persons, who were most anxious to acquire the knowledge of truth which would lead them most securely to eternal life. They believed in our Lord Jesus Christ as their Bedeemer, but were afraid to join any of the modern religious denominations, lest they might not find in them all that Christ taught. They respected all, be- lieving that they contained many pious people ; yet, distrusting their own powers of exuminiug and pronouncing which wad the true or which was the false, they hesitated to join any.
We asked those persons if they ever examined the doctrines of the Catholic Church, acknowledged by all to be the first; they said no ; they were taught and belieyed from their infancy that that Church was most corrupt in its doctrines and prac- tices. We inquired from what source they drew their infor- mation, from its friends or enemies ; they said, that they had never spoken to a Catholic Priest before, or read a Catholic book. Then, we replied, would you not like, as a just man, before pronouncing judgment, to give fair play, and hear the other side of the question ? We further remarked that there were a great many respectable and good-living Catholics who would leave that Church, if it were so corrupt as they sup- posed. We, certainly, would not belong to it ; that, in fact, if it were so corrupt and pernicious, the country should rise up and petition the Government to have the Catholics removed from it.
We found so much misconception concerning Catholic doc- trines, and consequently prejudices, that we considered it due to truth and honour to explain. 1st. What was tiot the faith of Catholics ; and, 2nd, what thev do actually believe. The knowledge of truth must do good. By tlie force of a good principle implanted in our hearts by our Divine Lord we yearn after it; when we find it our souls rejoice; and, again, Avhen we are delivered from a false impression or idea we find relief. " Thou shalt not bear false witness against thy neigh- bour," is one of the commandments of a just God, wno wills that we be respected not only in our property but also in our reputation. Many bear false witness (we hope unwittingly) to the faith and practices of the Catholic Church. If we
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contribute a raj of truth to minds anxioua to acquire it, we shall have spent tlie few days of our convalescence well. Our Protestant friends who know us, we think, can bear testimony of our kindly feelings towards persons of all denominations. We acknowledge that the precept of loving our neighbour as ourselves, extends beyond our relations and church associates. Christ has made no distinction, neither should we. All man- kind are our brethren. Trusting to a reciprocal feeling on the part of our Protestant friends, we dedicate to them this little work as a testimony of our good- will and interest in them.
We put the questions and objections concerning the Catholic Church as nearly as we could recollect, in the very words used by our Protestant interrogators. They meant no offence in those questions, and did not take it ill to be rightly informed, though the information might shock their old convictions. This is an age of immense religious activity. The true faith is spreading and gaining ground in many places ; it is also com- bating, with increasing success, the indifferentism and infi- delity which appear to gain the ascendency amongst a certain class of would-be philosophers. Christianity has been on its trial since its founder was judged by the world and con'lemned ; but Christianity, like its author, reigns from the cross. It conquers in great humiliations and public calamities. Our Lord has his elect everywhere, and is continually bringing them together. " And other sheep I have that are not of this fold ; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd" (John, x. IG). " That they all may be one as Thou, Father in me, and I in Thee ; that they also may be one in us, that the world may believe that Thou hast sent me" (John, xvii. 21). There are trials and tribulations in store for those who embrace and follow the truth, but St. Paul consoles them when he says : •'For that which is at present momentary and light of our tribulations worketh for us above measure, exceedingly, an eternal weight of glory" (2 Cor. iv. 17).
With an earnest prayer to our Divine Saviour for the Glory of his Kingdom, and " for peace on earth to men of good- will" (Luke, ii. 14),
i?
We are, yours faithfully in Christ,
li^i JOHN JOSEPH LYNCH,
Archbishop of Toronto,
QUESTIONS AND OBJECTIONS
CO>'CEIlNIXG
Catj^olit §atixm mxb ]^xM\m,
CIIAPTEIl I.
Question. Why do Catholics believe in what they do not understand ?
Answer. Because God requires of them to do so. Faith is a supernatural gift, or liglit from God, by which we believe most firmly all that He has revealed, though above our com- prehension. Faith is to believe that which we cannot understand, relying on the authority of God who reveals. *' Now, faith is the substance of things to be hoped for, the evidence of things that aj)pear not" (Heb. xi. 1). We are finite beings ; our memory, will, and judgment faulty, God requires a submission of our judgment as an homage to his infinite wisdom and majesty. " Blessed are they that have not seen and have believed" (John, xx. 29). St. Augustine, one day walking by the sea-shore, saw a little child making a hole with its tiny hand in the sand. The saint asked him what he was doing. The child answered, " that he was about to pat all the water in the ocean in that space." ** Im- possible,*' said the saint. ** It is just as impos-
8
Bible," eaid the child, " for this hole to contain the ocean as for your head to contain the thought that now occupies it — God.*'
People believe on the word of learned men what they do not understand. They believe that the sun stands still, though to the eye it appears to move, and that they are surrounded by an immense weight of atmosphere and yet not crushed. All this they believe, and yet refuse to believe truths on the word of God, because forsooth they do not understand them.
Q. Why do Catholics not make the Bible their rule of faith as the Protestants do ?
A. 1. Because the Bible nowhere tells them to do so, and yet St. Paul says : " Without faith it is impossible to please God '' (Heb. xi. 6).
2. Because such a rule would be impossible to the generality of Christians.
3. Because it would be changeable according to the interpretation that each individual would choose to put on the text, as his learning, pre- judice, ignorance, or previous training would induce him.
4. Because until the Bible was written and possessed by each individual who could read and rightly interpret it, there could be no rule of faith ; and yet before the New Testament was entirely written, sixty-three years after Christ, the true faith was spread throughout the entire world without this rule of faith ; and again, the Scriptures were not selected from the Apocry- pha and approved of by a Council in Eome till the year 494, under Pope Galatius, and conse- quently could not be the rule of faith. More- over, until the invention of printing, in 1442, it
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would be impossible that the Bible could be in the hands, except of a few, and even at the present time, notwithstanding the spread of education, the illiterate, who form a great mass of the people, and the children who cannot read so as to understand it fairly, would be without a rule of faith.
6. Protestants themselves do not take the Bible alone as their Rule of Faith, as each denomination has its peculiar creed. The Presbyterians have their Confession of Faith, usually called the " Westminster." The Church of England has its "Thirty-nine Articles." The Baptists, Methodists, and other denomina- tions of Christians have their own peculiar tenets of belief. If any member of the various denominations should interpret the Bible in a different sense from that recognised by the whole body, he would be told to retire from the church. If the words of Christ : " This is ihy body," be taken in their literal sense by a Pro- testant, he would be charged with Romanising, or believing Catholic doctrine. Those words of Christ have been interpreted in a hundred different ways by Protestant writers.
6. The Bible interpreted by individuals has given rise over to five hundred sects and denomi- nations, and new ones are forming every day, all disagreeing in their views and beliefs of various texts of the Scriptures, and yet making the Bible the corner-stone of their religion, *' and are tossed about by every wind of doctrine " (Eph. iv. 14).
7. A Rule of Faith being so necessary ought to be easily understood, but St. Peter says.
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speaking of the Epistles of St. Paul : " That certain things are hard to be understood which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruc- tion '^ (2 Pet. iii. IG).
Q. Must there not be many men of many minds ?
A. Yes ; but not in matters of faith and morality, for St. Paul says: "Nevertheless, whereunto we are come that we be of the same mind let us also continue in the same rule " (Phil. iii. 16); also, *' Careful to keep the unity of the Spirit in the bond of peace. One body, one Spirit, as you are called in one liope of your calling; one Lord, one faith, one baptism" (Eph. iv. 3, 4, 5).
Q. What, therefore, is the true Rule of Faith, or by whose authority are articles of faith to be defined ?
A. The Presbyterians and Methodists say by the authority of their General Assembly or Conference. The Church of England has to acknowledge that the royal authority must settle its Eule of Faith, but none claim infalli- bility for these authorities, therefore they have no infallible rule of faith, and all are liable to error, according to themselves.
The true Eule of Faith ordained by Jesus Christ is his word, interpreted by his infallible Church, which He established on earth to act in his stead : " Hear the Church, and he that will not hear the Church let him be considered as a heathen and publican" (Matt, xviii. 17). And again : " He that hears you hears Me, and he that despiseth you despiseth Me, and he that
11
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despiseth Me despiseth Him who sent Me ^' (Luke, X. 16). "Behold I am with you all days unto the consummation of the world" (Matt, xxviii. 20). The Cliurch is an infallible guide. Christ could not tell us to obey any other. He promised infallibility to his Churoli. " And He said to Peter, thou art a rock, and upon this rock I will build my Church, and the gates of hell shall not prevail against it " (Matt. xvi. 18).
Q. Which is the more reasonable rule : the word of God intei*preted by an infallible Church, or the same word by a body of men who are fallible, and whose creeds may be formed or reformed by other men ?
A. Certainly the "Word of God, interpreted by an infallible church — the Church of Christ.
Q. Are Catholics prohibited to read the Bible?
A. No ; Bibles are sold in all Catholic book stores, and there are few Catholics who are able to procure the Bible that have not one. It is an old calumny, having for its foundation, that Catholics are prohibited from interpreting the Bible according to individual fancies. Inter- preting the Bible by individuals has been the source of a multitude of errors, false doctrines, and so-called religions. A respectable Pro- testant publisher in this city informs us that in one year he sold one thousand Catholic Bibles. Every Sunday at Mass, throughout the entire world, Catholic Priests read and explain the Gospel and Epistle of the day to the people.
Q. Did not Christ command his disciples to search the Scriptures ?
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A. No ; in the first place He could not com- mand them to search the New Testament because it was not written ; nor could the com- mand be general, for the Old Testament was only in the hands of the priests of the Old Law, and a few of the laity. Christ said to the Scribes : " You search the Scriptures, they give testimony of Me."
Before Protestantism commenced, there were upwards of twenty versions of the Scriptures into all the modern languages.
The first use printing was put to was to publish Catholic Bibles. First at
Mentz
Bender's at Augsburg . .
Entire Bible, Belgic, Cologne
Delft Edition . .
Gonda Edition
Four versions mentioned by Beau-
sobre (Hist, de la Reformation,
libre iv.) printed before Bruccioli's Italian Malermi's Italian Four Gosples, Belgic . . Julian's
Ferrier's Spanish Des Mouliu's French . . Antwerp and Louvian . .
Anno 1402 1467 1475 1477 1479
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1522 1532 1471 1472 1477 1478 1490 1578
E.UILY PIlOTEST^V^'T VERSIONS.
Luther's New Testament Tpdairs,, InrstBelgic „
Luther's Old Testament Tyndale's Pentateuch , . Aliles Coverdale's Olivetan's Old Testament First Italian . .
Anno 1552 1526 1527 1530 1530 1535 1637 1562
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)m- ent )m- was aw, the jive
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CATHOLIC MS |
. VERSION |
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Whole Bible, English . , |
Anno 1200 |
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Anglo-Saxon (about) . , |
„ 1300 |
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German (about) |
„ 800 |
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Italian |
„ 1270 |
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Spanish French |
„ 1280 |
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„ 1204 |
Q. By what marks and signs can the true Church be known from the numerous churches that spring into existence ?
A. 1. The true Church must have been in- stituted by Christ and continued by his apostles and their lawful successors, under the presi- dency of St. Peter and his successors in office.
2. It must be Catholic as to time as well as to place ; spread throughout the entire world from the apostolic times.
3. It must teach the same doctrines.
4. It must be holy in its doctrines, sacra- ments, and in the large numbers of its members, though some may be only so in name.
5. It must be infallible, that is it never can teach error. Now the Catholic Church has all these marks. Outside the Catholic Church we do not find these marks. Other churches did not commence in the times of the apostles ; this history can show. Their founders are well known, in different times and countries. Luther, Calvin, Lollard, Knox, Wesley, Irving, Sweden- borg, &c. They are not universal as regards time. Other clmrches do not possess unity of faith, disagreeing among themselves on essi^tial points ; witness their various articles and con- fessions of faith, and their attempts to improve on them, and the divisions in their respective
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bodies. There are many sects among the Methodists, Presbyterians, and also parties in the Church of England. They fail in the sanc- tity of doctrine, allowing divorces against the command of our Lord Himself, who said : " Whom God hath joined together let not man put asunder " (Matt. xix. (5). Divorces open the doors to numerous sins and scandals. The Protestant Churches deny the necessity of good works, affirming that faith alone is all-sufficient, consequently a man may live all his life without any works of charity. They do not furnish the great means of sanctification instituted by Christ, viz., the Sacraments, especially Penance, and the true body of Christ. They do not pre- tend to infallibility, and consequently are liable to lead their followers astray ; and yet to pro- nounce which Scriptures are to be received as the word of God, and which are Apocryphal, requires infallibility, otherwise the true may be pronounced false.
Q. Why is the Catholic Church called " Roman Cjitliolic ?'*
A. Because the head of the Church on earth under Christ is the Bishop of Rome, successor of Peter in that see. The Episcopal Church is called the English Church because its head is the Queen of England, and so with the Russian Church. The Wesley ans. Congregational. ^"*., take their names from their founders, or - ^ some peculiarity in their faith or discipline.
Q. Why do so many poor belong to the Catholic Church ?
A. Christ came to evangelise the poor (Luke, iv. 18). ^* The Spirit of the Lord is upon me :
I
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led
tth
^or
is
is
in
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le
v.'hei*efore He hath anointed me, to preach the Gospel to the poor." And He said ; ** The poor you will always have with you/' The early Christians were nearly all poor ; the generality of the rich were too fond of ease and the honours of the world to embrace the religion of Jesus Christ, and too many at the present day are following their example. Riches form no sign of the true faith, for Jesus has said : " Woe to you that are filled : for you shall hunger " (Luke, vi. 2o). '* Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven."
Jesus Christ did not promise riches to his followers ; on the contrary, He predicted for them many trials and tribulations ; and if the rich enter the kingdom of heaven, they must be poor in spirit — that is humble and lovers of the poor — for Jesus Christ has sai ^ that : " Blessed are the poor in spirit, for V .3 is the kingdom of heaven'' (Matt. v. 3). "Hearken, my dearest brethren : .Hath not God chosen the poor heirs of the kingdom which God hath promised to them that love Him?" (James, ii. 5).
Q. Is it true to say that no matter what chmxh a man belongs to, if he is honest and well-conducted, he will be saved ?
A. Persons who care very little about any religion, and those holding ridiculous doctrines sometimes say this. Would it be of any use for Christ to establish a church on earth if people were not obliged to belong to it, or were left to make up a religion of their own fancy ? The truth announced by Christ should not be a matter of indifference to us, as it is not to God
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Himself, who will condemn the unbeliever. He who belie veth not shall be damned (Mark, xvi. 16, also Matt, xviii. 17 ; Luke, x. 15).
Q. Can a man be honest in all respects with- out practising the religion which our Lord came on earth to establish, and which was to give grace and strength to keep God's command- ments ? Again, is a man honest in all respects when he merely pays his debts and is just to his neighbour and most unjust to God ?
A. Our Lord said : " Thou shalt love the Lord thy God with thy whole heart, with all thy mind, and with all thy strength, and thy neigh- bour as thyself." Tliis love and service to God is our first duty, our second duty is the love of our neighbour. Men who are honest to their neighbour but who pay no worship or honour to God, pride themselves on being upright, wherein they only perform half their duty.
Q. Why is the Catholic Church not pro- gressive ?
A. Because the Catholic Church was founded by Christ Himself, who with iiifiuite wisdom gave it laws and doctrines ; therefore there can be no improvement made. The Catholic Church has been always the same from the beginning and will be the same to the end of time. But the Catholic Church is constantly urging on her children to greater progress in virtue, in charity, humility, sobriety, &c.
Q. What is the difference between the Catho- lic and Protestant Keligions.
A. 1st. The Catholic religion was instituted by Christ in the beginning, and the Protestant religion only lately by individuals, as is seen
17
from their histories and the "Book of Religions/' by John Hayward and others. 2nd. In the Catholic religion there are seven sacraments, the Protestants have only two, and some deno- minations none. They also deny sacramefital grace. 3rd. The Catholics acknowledge nine books of Sacred Scripture and parts of others more than the Protestants, viz., Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, two books of Machabees, and two of Esdras, &c. 4th. The Catholics acknowledge one head in their Church, the Pope, successor of St. Peter ; the Protestants as many heads as there are denominations, and sections of denominations. The English and Russian Churches acknowledge the sovereign as head, though Christ did not appoint kings to rule his Church. 5th. Protestants say they can interpret the Bible as they please, the Catholics receive the interpretation of the Bible from the Church, i.e., from the body of the Bishops in conjunction with the Pope's teaching. 6th. The priests of the Catholic Church are ordained by a sacrament instituted by Christ, and are commissioned to preach and dispense the sacraments b}'- proper authority. The Pro- testants do not acknowledge the sacrament of Holy Orders, they do not consider a divine mission necessary, hence, their ministers are looked upon as not differing by any sacerdotal character from the laymen of their church. They are married and attend to their wives and fami- lies, as well as to their congregations. 7th. Protestants admit women to preach, contrary to the order of St. Paul : "Let women keep silence in the churches, for it is not permitted them to
18
speak in the cliurch. ... It is a shame for a woman to speak in the church." (1 Cor. xiv. 34, 35). The Catholic Church does not permit di- vorces, the Protestant Churches do. 8th. The Catiiolic Church obliges her children to fast after the example of Christ and his apostles, and obliges the priests and those who receive Holy Communion to fast before receiving it. The Protestants do not enjoin any fasting, except per- haps one day in the year, holdiug that it is at any rate pleasing to God. 9th. Catholics profess to have the true body of Christ and a true sacri- fice to God in the Blessed Eucharist; Protestants have only the symbol of it, mere bread and wine, and no sacrifice. 10th. The Catholics venerate the saints and pray to them ; the Protestants do neither. 11th. The Catholic Church is one, all her children believe the same truths, receive the same sacraments, and are governed by one head on earth, under Christ the great Head, Christ Jesus in heaven. The Protestant Churches are many, believing in different doctrines, have not the same sacraments, and are not under one head — in fine, they are forming new churches and creeds every day as though Christ founded no church, but left everyone free to form his own church, and make up a confession of faith and code of discipline to please his own fancy. The Catholic Church also has the other marks which we have mentioned elsewhere, namely, it is one, Holy, Catholic, Apostolic, and Infallible.
Q. Did not the Catholic Church fall into error ?
A. Certainly not ; unless you are prepared to say that the promises of Christ uncondition-
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ally made on several occasioDs have not been fulfilled, which would make Christ out a false teacher, and consequently not the Son of God or our Redeemer, which no Christian wiJl say. Bad churchmen and their followers fell inta error and were out off from the very times of the apostles. ** Heresies will come'' (2 Tim. iii. 13). " In the last time some shall depart from the faith, giving heed to the spirits of error and doc- trines of devils, speaking lies in hypocrisy " (1 Tim. iv. 1, 2). There were no parties holding false doctrine tolerated in the Apostolic Church. Opinions in matters of discipline were tolerated. The fall into heresy of many former Catholics, does not prove that the entire Church fell away. There was a large defection from the Church in the times of the so-called Reformation, but tlie conversions in other countries largely made up for the loss in Europe.
The Catholics of the world number, according to the best authority {Scientific Miscellany), two hundred and tweuty-five millions, Protestants of all denominations taken collectivelj^ sixty- five millions, less than one-fifth of all calling themselves Christians : Schismatics, Greek, and Russian are sixty millions. Those never as- sume or receive the titlf^ of Catholics, though they say in their creed, ** I believe in the Holy Catholic Church."
Q. Are not all denominations branches of the true Church of Christ ?
A. There is no foundation for this assertion in the Bible ; Christ established his own Church over eighteen hundred years ago, and the various denominations have established their churches
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only within the last few hundred years, and are daily increasing their number. All heresies and «ects are condemned in the New Testament (Gal. V. 20, 21, and also Titus, iii. lOj. Sects are continually producing sects, and each receding from the parent stock as not having all truth in it. The Church of Christ is like unto a king- dom having its ruler, laws, and constitution, but the various sects and denominations differ from one another as the kingdom of England differs from that of the United States. There were no parties holding false doctrines tolerated in the Apostolic Church. The Holy Spirit can- not be the Author of contradictory doctrines held by the several denominations, consequently Christ cannot be their Author. St. Paul said : ** That in the last times some shall depart from the faith, giving heed to the spirit of error and doctrines of devils (I Tim. iv. 1) ; and again: **Know all this, that in the last days shall come on dangerous times . . . men corrupted in mind, reprobate in faith." (See the whole chapter, 2 Tim. iii.) And St. Peter : " There shall be amongst you lying teachers who shall bring in sects of perdition " (2 Peter, ii. 1). And Christ Himself said : " But yet the Son of Man, when He cometh, shall He find, think you, faith on earth ?" (Luke, xviii. 8). Many persons join religious denominations with far less thought and care than they take to buy a horse. The affair of salvation is the most serious busi- ness of earth. *' What will it profit a man to gain the whole world and lose his own soul ?" Again, many have grave doubts concerning their Church and its doctrine, but dismiss them
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carelessly lest they might lose friendship or some worldly advantage by a change of religion. Those people are not safe in conscience. A friend of mine heard a gentleman say : " I must have some religion. I think I will join Eev.
's church. It is a fashionable church ; and
very little is required to be a member of it be- yond paying a heavy pew rent.*'
Q. Do Catholics believe that all who die out- side of their communion are lost ?
A. Catholics believe that all are not Protes- tants who are considered so. They believe that all who live and die protesting against the truths revealed by our Lord, which they could hav3 known by using ordinary diligence, and who live disobeying his commandments, are lost. From this category are excluded : 1 st. All bap- tised children who die before they embrace error and are free from other sins. 2nd. All baptised adults, who are in good faith and free from mortal sin, and who believe in the principal doctrines of Christianity, but through no negli- gence, indifference, or malice, had not sufficient means of knowing the whole truth, which they would have embraced could they have discovered it. These, though apparently attached to some sect, in reality belong to the soul of the true Church ; but persons who, through human re- spect and worldly motives, do not embrace the true Church are not of this number. Many belong merely to the body of the Catholic Church and are counted as members, but who do not belong to its soul. To belong to the soul of the Church one must be, besides being bap- tised, free from mortal sin, believe implicitly at least all the doctrines of Christ. When occa-
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sions present theraselves, we exhort all Chris- tians to make an act of faith in all the revealed truths of the Bible, in the meaning intended by the Holy Spirit, and not in the false sense of erring man, and to pray in the language of the ^apostles, "Lord, increase our faith" (Luke, xvii. 5).
ObJ, As there are many roads leading to a oity, so there are many roads leading to heaven.
A. There are man}^ roads leading by a city also, and cross-roads leading to many places besides. ** The road to heaven is one straight and narrow, and few thei'e are that find it " (Matt. vii. 14). "To enter heaven we must keep the commandments," said our Lord (^latt. xix. 17). Tliis makes the road so narrow.
Q. What is the meaning of councils ?
A. General or partial assemblies of bishops for the remedying of abuses, settling dispute?, defining matters of faith brought recently into dispute. Bishops are placed by the Holy Grhost as overseers to feed the Church of God (Acts, XX.' 28), and also to watch over perverse men ivlio try to introduce false doctrines into the Church. ** I know that after my departure, ravening wolves will enter in among you, not sparing the flock '* (Acts, xx. 29).
General councils alone with the Pope at their head are infallible in their decrees ; particular councils of bishops are not.
Christ would not have said to his apostles, *^ He that heareth you heareth Me, and he that despiseth you despiseth Me" (Luke, x. 1 6), if the pastors of the Church as a body could lead the people into error.
Again, St. Paul, in his epistle to the Hebrews,
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chap. viii. 17, says: "Obey your Prelates, and be subject to them. For they watch as l3eing to render an account of your souls ; that they may do this with joy and not with grief," &o.
Councils cannot invent any new doctrine ; they only can define what was the belief of the Church from the beginning, and define it as a dogma of Catholic faith, to be explicitly be- lieved. They make, however, new decrees of discipline according to the exigencies of the times.
Councils are held by denominations outside the Catholic Church, but tlieir decrees are not considered even by themselves irreformable or binding in conscience.
Q. What is meant by the infallibility of the Pope?
A. It means that the Roman Pontiff, when he speaks c.v cathedra^ that is when in discharge of the office of Pastor and Doctor of all Ciiris- tians by virtue of his supreme apostolic au- thority, he defines a doctrine regarding faith or morals to be held by the Universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the Divine Redeemer willed that this Church should be endowed for defining doc- trines regarding faith and morals: and that, therefore, such definitions of the Roman Pontiff are irreformable of themselves and not from the consent of the Church.
In every well-ordered society or government there must be a final tribunal at which all dis- putes must be settled. It is meet that in the Church of God there should be such a tribunal.
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Now, as the teaching Church, that is the Bishops of the Church conjoined to the Fope as their head, form an infallible council, so the Pope, as head of the Church, must enjoy that infalli- bility, but only in certain cases when exercising his prerogatives as universal doctor and teacher. That infallibility Christ has conferred on Peter and his successors for the proper direction of his Church. The words of Christ to Peter are : ** And I say to thee, thou art a rock, and upon this rock I will build my Church, and the gates of hell shall not prevail against it" (Matt. xvi. 18, and Luke, xxii. 32). *' But I have prayed for thee that thy faith fail not ; and thou being once converted confirm thy brethren." The Pope is not impeccable, he can commit sin like other people, nor is he infallible in his private capacity, in his discourses, or in his govern- ments.
Q. What is the meaningof Papal Supremacy ?
A. It means that the Pope, as successor of St. Peter, who was made head of the Church by Christ Himself, is supreme Bishop of all the other Catholic Bishops of the Church. Christ expressly said to Peter: *' Thou art a rock, and upon this rock I will build my Church" (Matt. xvi. 12). Again, "Feed my lambs, feed my sheep" (John, xxi. 15, &c.) The lambs are the people, and the sheep the pastors. If St. Peter were not made superior to the other apostles, he would not have received from Christ the keys of the kingdom of heaven. Keys denote the master. Feeding the people and the pastors denotes one superior in authority ; feeding here means goveming and directing.
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Q. Is not the Pope only a Bishop ?
A. The Pope is Bishop by ordination, but a universal Bishop respecting jurisdiction.
Q. What means the Hierarchy of the Church ?
A. It means its sacred government, and is composed of — 1st. The Pope as head and general governor under Christ of the whole Church. 2nd. Under him, Patriarchs or Primates who preside over the councils of Archbishops and Bishops of a nation or country. 3rd. The Arch- bishops who preside over the deliberations of the Bishops of a province in a certain country or nation. 4th. Bishops who preside over a diocese or district in the Archiepiscopate. 5th. Priests who preside over parishes or missions in the diocese. 6th. Deacons, Subdeacons, and other ministers who assist the priest. This is con- sidered the most perfect organisation on earth for the maintenance of the true faith, handed down from the apostles, and the upholding of ecclesiastical discipline.
Q. Who are the Cardinals ?
A. They are a body of men composed of Bishops, Priests, and Deacons. Their duties are : First, to elect the Pope ; second, to assist him in the general government of the Church. Cardinals are parish-priests of Home, taking their titles from the most ancient churches. There are also seven Cardinal Deacons attached to Roman Churches ; these, from the very be-
f inning, concurred with the priests to elect the *opes, and continue to do so still, though Arch- bishops and Bishops outside of Eome are fre- quently named by the Pope, first, parish-priests of those churches and then Cardinals.
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They form twelve congregations or com- mittees to advise the Pope m the principal matters connected with the government of the Cliurch. 1st, and most important is, to advise the Pope on the appointment of Patriarchs, Archbishops, and Bishops. 2nd. To revise writ- ings on religious subjects, and to see that no error slips into the composition of Catholic authors ; also to condemn anti-Christian works, and that no ecclesiastic holding heretical opinions shall retain office in the Church. 3rd. A congregation for revising the decrees of par- ticular councils. 4th. The supervision of all matters connected with the religious orders. 5th. For the direction and supervision of the affairs of the churches of the Oriental rite. There are congregations and committees to re- port on sacred rites, ceremonies, indulgences, and relics; examination of candidates for the episcopacy, &c.
Q. How are the Popes elected ?
A. After the death of the Pope, nine days are given to perform the obsequies. Then the (Cardinals are called together and locked up. In latter times the Quirinal Palace was used, where temporary accommodation is prepared for them, with a chapel for each Cardinal, who celebrates Mass every morning, a bedroom, a small sitting-room, together with rooms for his chaplain and domestic. Physicians also attend when necessary.
These Cardinals are shut out from all inter- course with the outside world until the Pope is elected. They take an oath, when entering, on the Sacred Gospels to vote only for the most
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fitting candidate in their opinion to govern the Church. After Mass every morning they as- semble to deliberate, when a ballot is taken — two- thirds vote is necessary, consequently the balloting may continue for many days, often months. When any one gets the two-third vote, his consent is first asked to assume the Pontificate. If he absolutely refuses, the ballot- ing is continued. If he consent, and be one of the Cardinals in the Conclave, he is named at once from the balcony of the palace, which is watched wdth intense anxiety by the people ; if he does not belong to the Consistory, many days may be passed in finding the Pope, and an- nouncing to him his election, &c.
Q. WJiy do not Cathelics attend Protestant meetings and revivals ?
A. Because Catholics firmly believe that in their Church is tlie true worship of God, and they disbelieve the Protestant doctrines pro- j)ounded at their meetings, and consequently they do not wish to participate in religious ser- vices in which tliey do not believe. It would be hypocrisy to do so.
Q. Why do Catholics hold so strongly to tra- dition ?
A. Because the Holy Scripture orders them to do so. St. Paul says : *' Stand fast, and hold the traditions you have learned, whether by word or by our epistle" (2 Thess. ii. 14) ; *' and we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw your- selves from every brother walking disorderly, and not according to the tradition they have received of us." Not, however, every tradition.
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but such as are handed down from the apostolic times, through the constant teaching and councils of the Church and the approved writ- ings of the Holy Fathers. Protestants them- selves believe in many traditions : 1st. In the keeping of the Sunday, not the Sabbath, but the first day of the week. 2nd. The eating of blood, though forbidden in the first council of Jerusalem (Acts, xv. 29). That you abstain from things sacrificed to idols and from blood. All that Christ and his apostles said and did have not been recorded ; were they, the world would not contain all the books that should be written (John, xxi. 25).
Q. What do the Catholics worship ?
A. God alone, one God in three Divine Per- sons.
God the Pather, God the Son, and God the Holy Ghost. Three distinct persons, having from eternity the same divine nature, but one Godhead only. It would be damnable sin of idolatry to give to any creature, even to the Mother of God, the sovereign worship due to God alone.
When we say, his worship the Mayor, or her most excellent majesty the Queen, we do not mean sovereign worship, or most excellent majesty, such as we attribute to God. There are endearing expressions applied by mothers to their childen, such as, *' my life," " my hope," " my all," &c. ; when such expressions are used towards the Blessed Virgin, they are understood in their restricted sense as expressions of the love of children to their parents, and vice versa.
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Words have conventional meanings, extended or restricted by usage.
Q. Do Catholics worship the Virgin Mary and the saints ?
A. No. They pay divine worship only to- God. They reverence the saints as friends of God, and highly honoured by Him. " But to me thy friends, 0 God ! are made exceedingly honourable ; their principality is exceedingly strengthened '' (Psalm cxxxviii. 17) ; and our Lord Himself says, " The glory which thou hast given to Me I have given to them" (St. John,, xvii. 22).
Q. Was not the Virgin Mary a mere ordinary woman ?
A. By no means ; she was not an ordinary woman of whom the Scripture says, *' that all nations shall call her blessed" (Luke, i. 48). She alone is called, and is in reality, the Mother of Jesus Christ the Son of God (Luke, i. 43). She was no ordinary woman to whom an arch- angel was sent from heaven and addressed in the most honourable title of " full of grace," whom the Son of God obeyed and loved above all other women, as every good son will love his own mother. In fine, God's mother is no ordinary woman.
Q. Do not the Catholics give her too much honour ?
A. They would if they adored her, or con- fided in her more than in Christ their only Ee- deemer ; but when they only beg of her to pray to her Son for them, and treat her as a mere creature, yet the most favoured, they do not honour her too much.
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One embrace or act of obedience from her Infant Son did her more honour and pleased her more than the honour paid her by all the angels of heaven or men on earth. You do not please the Son by dishonouring his mother.
Q. What means the Immaculate Conception of the Blessed Virgin ?
A. It means that the Blessed Virgin, when her soul and body were first joined and united, was preserved from the sin which all the other children of Adam inherit. This was done by a singular grace and privilege of an omnipotent God, in virtue of the merits of Christ, who for his own honour and glory, saved in advance from sin his future dear mother.
Q. Is there Scripture for this ?
A. In Genesis, iii. 15: **Iwill put enmities between thee and the woman, and thy seed and her seed, and she will crush thy head, and thou fihalt lie in wait for her heel.'*
Now the enmities would not be complete if the mother of God would be stained by original Bin.
Q. Do Catholics worship images of Christ and his saints ?
A. No ; but they cherish and honour them as representatives and memorials. All civilised people cherish and honour mementoes of their dearest friends, such as busts, pictures, and photographs, &c. To dishonour or spit upon the pictures of royr4ty, or the flag of a nation, would be consid* >: -^d a ^ ievous insult to the sovereign or j iKiy God Himself ordered images to b L^it^ ;^Num. xxi. 8). And the Xiord said to -:;iose!i, ' ' Make a brazen serpent
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and set it up for a sign, whosoever being struck shall look on it shall live." He also ordered cherubims to be made and placed around the ark of the covenant.
In Catholic countries, images of Christ cru- cified, and of his Blessed Mother and saints are erected in churches, on the highways, and mountains, as an open Bible to remind the people of the love of Christ and his saints for us, and to urge us to love them and imitate their example. Pictures and images tend to raise the mind to think more earnestly on the original or person represented; hence, the picture of Christ crucified in churches and private houses. How culpable people are to have lascivious pic- tures in their houses to inflame the evil thoughts of poor, weak mortals. Tliose who incite others to sin are agents of the devil, who uses them to destroy souls for whom Christ died. " Woe to those who give such scandals " (Matt, xviii. 7).
In Protestant countries a different order is followed ; we find statues of patriots, generals, and poets adorn the highways. Which custom tends most to raise our thoughts to heaven ?
In the House of Lords and Commons in Eng- land, and also in the Parliament of Canada, members bend the knee or bow the head in passing the throne, as an act of loyalty and reverence towards the authority or sovereign who sits, or is supposed to sit tliere. There is a great difference between the adoration due to God and the reverence due to his servants. It would be a damnable idolatry to adore any but God ; but to pay the reverence of bowing to sacred images is not idolatry. We bow every
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day to our friends in the streets, but don't adore them. To respect the Sacred Scriptures, because the letters in it represent God's word, to kiss pictures of St. Peter, St. Paul, &c., are acts of reverence to God or to his saints. Would it be idolatry in a mother to kiss the picture of her darling child whom she knows to be in hea- ven ? The Emperor Leo, the image-breaker, asked St. Stephen, Bishop and Martyr, whether he believed that men trampled on Christ by trampling on his image. " God forbid," said the martyr. Then, taking a piece of money in his hand, he asked *'what treatment he should de- serve who should stamp upon that image of the emperor.'' The assembly cried out that he ought to be severely punished. " Is it then," said the saint, " so great a crime to insult the image of an emperor of the earth, and none to cast into the fire that of the King of heaven ?"
Some days after, the emperor commanded that he should be scourged to death. Certain courtiers stirred up a mob of impious wretches, who, running to the prison, seized the martyr, dragged him through the streets of the city Avith his feet tied with cords, and many struck him with stones and staves, till one dispatched him by dashing out his brains with a club.
Q. Does it not insult Christ our only Mediator to pray to the saints ?
A. Christ is our only great and primary Mediator with the Father, but secondary medi- ators or intercessors offer no insult to Christ; when we pray for one another we are secondary mediators, or intercessors. If Catholics pray to the saints for mercy and salvation, expecting
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tliem directly from them, then it would be an insult to Christ, but they do not ; they only ask the saints to pray to Christ for them, consider- ing the prayers of the glorified saints in heaven to be more powerful than those of sinners on earth. St. Paul recommended himself to the prayers of his brethren, the Christians. And writing to the Philippians, lie says, 1st chap., 19th verse : *' I know that this will turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ." St. Stephen, first martyr, prayed for his persecutors, that is, mediated for their pardon. This privilege of .mediation is not lost by death, because it pro- ceeds from love, and love does not die. Faith and hope will pass away with earth ; but love enters into the portals of heaven, nay, even de- scends into hell. The rich man died and was buried in hell ; he loved even there his brothers, and prayed Abraham to send Lazarus to warn them of the punishment awaiting their crimes if they did not repent (Luke, xvi.) Christ has said, ** in heaven the just shall be as angels of Grod'' (Mark, xii. 25). And the angels pray and intercede for us (Zach. i. 12). Prayers of the saints are offered up before the throne of God in heaven (Apoo. v. 8) : " Four-and-twenty ancients fell down before the Lamb, having every one of them harps and golden vials full of odours, wliich are the prayers of the saints."
Q. How can the saints, who are so far away in heaven, hear our prayers ?
A. Heaven is not far away, it is where God is, and " God is nigh unto us" (Phil. iv. 5). The saints in heaven see God, and know Him
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as they are known. God hears and sees us, and the angels and saints in heaven can know the mind of God, and through it know what passes on earth as far as God permits. In heaven we shall see God face to face. " Now I know in part, but then I shall know even as I am known" (1 Cor. xiii. 12, and 2 Cor. iii. 18). The angels rejoice upon the conversion of a sinner, though this conversion may be deep in the sinner's heart, not expressed in words. There shall be joy before the angels of God upon one sinner doing penance (Luke, xv. 10).
Q. Does not the Catholic Church suppress the second commandment ? " Thou shalt not. make unto thyself any graven thing or image.''
A. No. All agree, both Protestant and Catholic, that the commandments are ten in number, but they don't agree in the division of them. The Catholics divide the command- ments according to the sense or object of each, for instance, the first commandment concerns the worship of God ; of this commandment the Protestants make two, the Catholics only one. The second forbids to profane the holy name of God, &c. ; this the Protestants say is the third, the Catholics hold that it is the second. Eespecting the division of the other commandments, Protestants agree with the Ca- tholics up to the ninth and tenth, and of them the Protestants make only one — the prohibition of coveting the neighbour's house, ox, ass, and wife. Of these commandments the Catholics make two, because the coveting of a wife is a different object from the coveting of a house, an ox, an ass ; for Christ has said, " the coveting of
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thy neighbour's wife is equal to adultery" (Matt. V. 28). In the Book of Deuteronomy, 5th chaj)., where the commandments are again enumerated, the coveting of the wife is put before the covet- ing of the house, the ox, and the ass. The Protestants, by making ono commandment of our ninth and tenth, falsely make the coveting of the wife, the house, the ox, and ass, the same or equal sin. The Catholics, therefore, do not suppress the second commandment, but truly say, that it is comprised in the first, namely, " Thou shalt not have strange gods before Me ; thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above or on the earth beneath, nor of those things that are in the waters under the earth," i^c. Here it is evident tliat the worship of the true God is intended, and the worship of false gods prohibited, and the making of images for the purpose of adoration. The mere makiup: of an image is not here forbidden, otherwise all sculptors and painters could not practise their arts, and the image of the sovereign could not bo stamped on the coins of the realm. The Queen of England has a remarkable devotion to her late husband, and takes great pleasure in exhibiting him to the love and veneration of her English subjects. "When his statue is unveiled, the people uncover their heads to express their es- teem, and give loud hurrahs. It is not to tho marble or bronze the honour is given, but to the prince and the queen. Are religious people to be blamed and called idolaters when they ex- press their esteem for Christ and his saints by an occasional bow of the head ?
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Q. What is tho meaning of the " Communion of Saints/' which we profess in the Apostles' Creed >
A. It means a common union, such as exists in firms and companies on earth, by which mem- bers of the same body partake of earnings and advantages of the body. Christ is the head of all good Christians ; and as the root and body of the vine give life and fecundity to the branches, so Christ gives grace and mercy to his true followers (John, xv. 4). All true Christians in like manner communicate to each other a share of their merits and prayers, so we, being many, are one body in Christ, and every one members one of another (llom. xii. 5). Chris- tians in the state of mortal sin, and excommu-. nicated persons, are dead members, and do not communicate in its good works and prayers, though they can obtain the grace of repentance through the merits of Christ and the prayers of the Church.
Q. Do Catholics worship or pray to relics of the saints ?
A. No. But they hold them in reverence as belonging to tlie saints. Protestants have their relics : in the Tower of London we find relics of kings, queens, &c. At AVashington, many things used by General Washington, such as his clothes, kitchen utensils, &c., are preserved with great care.
Q. Do we read in the Bible anything about relics ?
A, Yes, we read that miracles were wrought by their touch. The cloak of the Prophet Elias, in the hands of Eliseus, divided the waters of
37
the Jordan (4 Kings, ii. 13), and the bones of the same prophet raised from tlie dead a man that was thrown into the saint's sepulchre (4 Kings, xiii. 21). The handkerchief and apron that touched the body of the great St. Paul the Apostle cured the sick and drove away evil spirits (Acts, xix. 12). The hem of the gar- ment of Christ cured the poor woman (Matt. ix. 20). The Bethesda, or washing-pool at Jerusalem, when stirred by an angel, cured the first diseased person that was thrown into it. The arm of the Lord is not shortened, and miracles have not ceased amongst his own true followers and believers. Had we now amongst us any of those sacred relics of the apostles, we do not doubt that all wlio believe in Christ and his holynvord, would reverence them with great devotion and respect. The cross upon which our Lord suffered, and which was stained Avith his blood, retained, as a loadstone does attraction, virtue in a higher degree than did the handkerchief of St. Paul to cure diseases. We have seen with our own eyes miraculous cures effected by the touch of the wood of the real cross of Christ. The shadow of St. Peter cured the sick upon whom it fell (Acts, v. 15).
Q. Are the religious orders, such as Jesuits, Dominicans, Franciscans, Nuns, and Sisters of Charity, sects or divisions in the Church ?
A. No. They are certain companies to per- form peculiar offices in the vineyard of our Lord ; all believing the entire doctrines of the Church, and subject to the Pope as its head, and to the Bishops of the dioceses in which they live in the exercise of their ministry amongst
3d
the people. As there are in countries corpora- tions for certain purposes, such as railroad, steamship, insurance, and others, so there are various orders in the Church of God, for peculiar offices or duties, such as superintendiug colleges, giving missions, attending hospitals, writing books, &c. The early Christians had all things in common (Acts, ii. 44). So have our religious orders at the present day. If some have fallen from their high state, so did Judas. The apostles are not to be despised on account of one apostate.
Q. Why do monks and nuns make vows ?
A. Because a vow is an act of religion to God ; the persons binding themselves by vows to the service of God are more acceptable in his sight than others. *' Offer to God the sacrifice of praise ; and pay thy vows to th^ Most High" (Ps. xlix, 14). Those who live holily in religi- ous orders, with ^he vows of chastity, poverty, and obedience, follow Christ more strictly than any others. He was pure, He was chaste, and obedient unto death. St. Bernard says of those who live in religious orders : " They live more purely, fall less frequently, rise sooner, walk with greater precaution, are refreshed more fre- quently with heavenly comforts, repose with greater security, die with greater confidence, are sooner purified, and are more gloriously re- compensed.''
Q. What do Catholics believe respecting good works ? Do they think fasting, prayer, alms, and mortifications will save them independent of the merits of Jesus Christ ?
A. The Catholics believe no fluoh thing. They believe that good works, being the effects
39
les corpora- is railroad, 0 there are for peculiar ng colleges, lis, writing ,d all things uv religious have fallen Che apostles ne apostate. ke vows ? fionto God; vows to the in his sight sacrifice of iost High" ly in religi- ty, poverty, trictly than chaste, and ays of those y live more oner, walk d more fre- jepose with confidence, riously re- acting good lyer, alms, [dependent
ich thing, the effects
of the grace of God operating in their souls, are meritorious when joined with the merits of Christ, for atoning for their sins. St. Peter tells the Christians " to labour the more, that by good works you may make sure of your call- ing and election" (2 Pet. i. 10). Christ on the last day will reward the good and punish the wicked, according as their works are good or evil. *^ Come, ye blessed of my Father," &c. (Matt. XXV. 'd\) ; and also, " Depart from me, ye cursed, into everlasting fire" (Matt. XXV. 41). See, also, St. James, 2nd, 17th, and following verses : *' Faith without good works is dead, and what is dead profiteth nothing."
Q. Have miracles ceased in the Church ?
A. No; for Christ has said (John, xiv. 12), *' Amen, amen, I say to you, he that believeth in Me, the works that I do he also shall do ; and greater than these shall he do." Eemark the word belie vers^ not only apostles but believers. Miracles not mentioned in the Bible are not objects of divine faith. Authenticated miracles of the present day are believed upon the testi- mony of respectable witnesses. It would be folly and temerity to reject them all.
Q. Do Catholics place any faith in holy wells and fountains ?
A. They hold these in reverence which God has by evident miracles blessed with curative powers. He did so in the case of the pool of Bethesda. " And an angel of the Lord de- scended at certain times into the pond and the water was moved, and he that went down first into the pond, after the motion of the water, was made whole of whatever infirmity he lay
40
i<
I
]
under" (John, v. 4). The arm of God is not shortened, and He is with his Church to the end of the world ; and can attach his graces to whatever objects He pleases. He has imparted curative powers to the herbs and minerals of the earth, so can He do with any- thing else. But faith and hope are necessary to obtain miraculous cures, so that God is the ultimate source of all graces and mercies. Witness the wonderful cures at the fountain of our Lady of Lourdes, which no sane man can deny. Some Protestants bring water from the river Jordan, in which Christ was baptised, and they hold it in reverence.
Q. What belief do Catholics hold concerning purgatory ?
A. That it is a place or state of punishment, in which persons who have not fully satisfied the justice of God on account of their sins com- mitted during life suffer for a time before entering into heaven. Purgatory is the Limbo or third place spoken of by St. Peter (1 Peter, iii. 19) ; where the souls of the just were detained, and to whom Christ went to preach again. "Be at agreement with thy adversary betimes, whilst thou art in the way with him ; lest perhaps the adversaty deliver thee to the judge, and the judge deliver thee to the ofl&cer and thou be cast irito prison^* (Matt. v. 25) ; and St. Paul say?^ : " That the good works of every man will be tried of what sort they are," &o. <S:o., and the man himself shall be saved yet so as by fire (1 Cor. iii. 15).
And the Second Book of Machabees says, '^ that it is a holy and a wholesome thought to pray
41
for the dead that they may be loosed from their sins." This book is not allowed by Protestants to be canonical ; but even taking it as a history, it proves that the Jews ofiPered sacrifices for the dead, and were not reproved for these practices by Christ. Few pass out of this world so very pure as to enter at once into the Beatific Vision of God ; the very wicked go to hell and the very good go to heaven, but tepid Christians go to purgatory. The Catholic, therefore, believes that the family of Christ, as members of his mystic body, is composed of the saints reigning in heaven, the true Christians obeying his laws on earth, and the souls in purgatory ; all can assist each other by their prayers and merits. It is want of due appreciation of the infinite sanctity of God, and the purity of those who shall enter into his glory, to suppose, for in- stance, that there is only one step for the criminal from the gallows into heaven. There is an example of the thief on the cross, *' one that none may despair, and only one that all may fear."
Q. Why do Catholics fast ?
A. To imitate Christ, the true model of all Christians. He fasted to show us an example ; the apostles fasted and prayed when they were about to perform any great action, such as the ordaining of their assistants and successors (Acts, xiii. 2). " And as they were ministering to the Lord, and fasting^ the Holy Ghost said to them ; Separate me, Saul and Barnabas, for the work whereunto I have taken them." In many places of Sacred Scriptures we are coun- seled to fast (Matt. xvii. 20). **But this kind
42
!! i!
of spirit is not cast out but by prayer and fast- ing." Fasting subdues the flesh and brings it under subjection, and takes away the stimulant of revolt (Rom. viii. 13). '* For if you live according to the flesh, you shall die ; but if by the spirit you mortify the deeds of the flesh, you shall live."
Q. Why do not Catholics eat meat on Fri- days ?
A. Christ predicted, when He would be taken away from his disciples they would fast (Matt. ix. 15). *^ But the days will come when the bridegroom shall be taken away from them, and then they shall fast." So Friday, being the day on which He died, it is meet that his fol- lowers should mortify themselves by abstain- ing from the most nutritious food. Since He suffered death for our sins on a Friday, we should mortify the flesh for them also on that day. It is a custom, dated back to the earliest days of the world, that on the anniversary of the fathers death children fasted; nothing is more agreeable to afl'ection and love of departed friends than such a remembrance.
Q. Did not Christ say : " It is not that which goeth into the mouth that defile th a man ?"
A. That is true. It was not the apple that defiled the soul of Adam, but his disobedience in eating it.
Q. What is the meaning of rosaries or beads ?
A. They are a mode of reckoning prayers ; but yet, on account of their use, are blessed and held in veneration as reminders of the mysteries of the love and sufferings of Jesus Christ com- mejaorated by the prayers counted on them.
43
U. What are Bcapulars ?
A. They are badges worn in honour of Jesus Christ and the Blessed Virgin. There are various orders in the world — the Grarter, Golden Fleece, Bath, &c. Knights invested in these orders wear a badge to remind them of their more dutiful loyalty to the Sovereign ; so there are scapulars worn by persons who join confraternities who oblige themselves to perform certain prayers and duties in honour of God and the saints, promising more strict fidelity in obeying the commands of their Divine Master, and perform works of charity and mercy.
Q. Why do Catholics frequently make the sign of the cross ?
A. Because, with St. Paul, they glory in the cross of our Lord Jesus Christ (Gal. vi. 14). In forming that holy sign, they profess their be- lief in the Blessed Trinity by saying : In the name of the Father, and of the Son, and of the Holy Ghost. In the beginning of all im- portant undertakings, as well as at the termi- nation, the sign of the cross is invariably made to show that all our hopes depend on the Ador- able Trinity, and upon the merits of Jesus Christ who died on the cross. Making the sign of the cross commenced in the earliest age of the Church. TertuUian, a father of the second century, writes that, ** the Christians formed the sign of the cross on their foreheads when they came in or went out, at meals, and before going to rest." The cross is the glory and the ensign on our churches, on the crowns of sovereigns, and on the flags of Christian States. Hence we have the cross of St. George, St. Andrew, &c.
;*;
44
Some Christians have a prejudice against the symbol of salvation, but without valid reason. A "weathercock symbolises change.
Q. Why do Catholics have their children baptised ? Did not Christ say to his apostles, ** Go and teach, and then baptise ; " but chil- dren are incapable of being ^^ ''ight, consequently they are not capable of being baptised ?
A. Christ ordered his apostles to teach, of course such as were capable of being taught ; but children who are not capabL:) of instruction should be baptised for the r>nj»Soion of original sin, in which we are all alike bor/i. David the prophet says, in Psalm 1. 7: " A-mi. ' ; sin did my mother conceive me.'' St . ?ai:l v,phati- cally says: "We are born children of ,vxi;ih*' (Enh. ii. 3). Sin is remitted in baptism. St. Peter, in his first sermon, says (Acts, ii. 38) : " Do penance and be baptised every one of you, in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost." And Ananias said to St. Paul, when converted on his way to Damascus : *' Rise up and be baptised, and wash away thy sins, invoking his name" (Acts, xxii. 16).
Q. Is baptism absolutely necessarj^ to enter the kingdom of God ?
A. Yes ; Christ has said so. " Unless a person be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Baptism of desire at least is necessarj^ A person should wish to perform everj^thing enjoined by our Lord.
Q. What become of children who die with- out baptism ?
45
A. Of these there has been no revelation in Scripture ; but from the texts above quoted they are excluded from the Beatific Vision of God, inasmuch as they have not been engrafted on Christ, and made partakers of redemption through Him. And Christ Himself said : " Ex- cept a person be born again of water and the Holy Ghost, he cannot enter the kingdom of heaven" (!John, iii. 5). Hence, the Catholics are so anxious to have their children baptised as soon as possible after birth.
Q. Will mere pouring the water on the per- son to be baptised suffice for baptism ?
A. No. The person baptising must say at the same timr : ** I baptise you in the name of the Father, and of the Son, and of the Holy Ghost,^' and have the intention of doing what Christ intended (Matt, xxviii. 19).
Q. Is it necessary for the person to be bap- tised to be put completely under the water ?
A. No. Altliough this is a valid form ; the pouring of the water on the person signifies the washing of his soul from sin, and is the outward sign of the inward grace of the sacrament. St Peter says : ^' It is not the exterior washing of the body, but the internal washing of the con- science that remits sin" (1 Peter, iii. 21). " Where- uuto baptism, being of the like form, now saveth you also : not the putting away of the filth of the flesh, but the examination of a good con- science towards God oy the resurrection of Jesus Christ."
Q. "What is the meaning of confirmation ? A. Confirmation is the imparting of the Holy Ghost by the imposition of the hands of the
3^
\
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Bishop, and by prayers and anointing the fore- head with holy chrism. This sacrament was fiven by the apostles, and whatever was done y the apostles is continued yet in the Church (Acts, viii. 14, 15, 16). St. Paul says: " Who also hath sealed us and given the pledge of the Spirit in our hearts " (2 Cor. i. 22). And also, ** Having heard these things they were baptised in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues, and prophesied" (Acts, xix. 5, 6). The graces received from the Holy Ghost in confirmation are seven. " And the spirit of the Lord shall rest upon him : the spirit of wisdom and of un- derstanding, the spirit of counsel and fortitude, the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears '* (Isaias, xi. 2, 3). We know the effects of the descent of the Holy Ghost upon the apostles and early Christians by their being filled with the Spirit of God, and were endowed with fortitude to confess Jesus Christ. In the combat with the enemy of our salvation through life, we frail mortals require all the graces and mercy from God, through Christ and through the sacraments established in his Church, to enable us to triumph over the enemies of salvation.
Q. Why do Catholics confess their sins to the priest ?
A. Because they are ordered to do so by the Sacred Scriptures (James, v. 16). ** Confess
47
the fore- lent was vas done ) Church : " Who je of the .nd also, baptised len Paul y Ghost tongues, 3 graces rmation rd shall
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to the e know
Ghost y their i were Christ, vation
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your sins one to another, and pray for one another that you may be saved." And if we are told to confess our sins one to another, for greater reason, we should confess to the priests who have the power from Christ to forgive sins. Our Redeemer, on the very day of his resur- rection, breathed on his apostles, and said : ** Eeceiveye the Holy Ghost : whose sins you shall forgive they are forgiven '' (John, xx. 22, 23). Now, in breathing on them, he said : ** Receive ye the Holy Ghost ;" and the purpose for which the Holy Ghost was given was for the remission of sins.
God made use of the same ceremony of breath- ing in infusing a living soul into the body of Adam. *' He breathed on his face the breath of life, and he became a living soul" (Gen. ii. 7). It is universally admitted by all Christians that Christ came into the world for the destruc- tion of sin, with full power from his eternal Father for this purpose. It was most conform- able to his wisdom and mercy to transmit the power of forgiving sins to the ministers who were to continue his divine work of propagating his Gospel. Besides, if the apostles received the power of remitting sins, there was a cor- relative obligation on the part of those who wished to have their sins forgiven, that they should confess them. It is one of the most merciful institutions of Christ, yet most repug- nant to the pride of man, but pride excludes from the kingdom of heaven. God resists the proud and gives grace to the humble. *' If we say that we have no sin, we deceive ourselves, and the truth is not in us " (John, i. 8).
48
ill
U
The confession, with the absolution of sins, has been the means of the sanctification of the frail followers of Christ, •* for we all sin in many things." No sin, however, can be forgiven with- out true repentance, purpose of amendment, change of life, and a sincere desire to make satisfaction for past sins. It is a calumny to accuse the priest of forgiving sins for money — on occasion of confession he can take no money. When money is offered to a priest on the occa- sion of baptisms, performing marriages, or cele- brating Mass, the money is not tlie price of sacraments, which are bej^ond all price, but a contributing towards his support, as a collection is taken up in a Protestant church, not to pay for the sermon, but for the support of the ministers of the church, or some other charitable object.
Christ lias given to the pastors of his Church *' the ministry of reconciliation" (2 Cor. v. 18, 19, 20). They are also called ''the dispensers of the mysteries of God " (1 Cor. iv. 1). *' Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.'' But this ministry of reconciliation is for the benefit of sinners who wish to become reconciled to God ; and Christ has said to those ministers : " Whatsoever you shall loose on earth shall be loosed in heaven " (Matt, xviii. 18). This ministry is most consoling for the repentant sinner, for there is a natural yearning in the heart of man when he sincerely repents, to confess his sins.
At the hour of death how many Protestants have called for the ministrations of the Catholic
49
priests. "We do not hear of a Catholic calling for a Protestant minister to assist him in his passage to eternity.
The secret of the confession can never be vio- lated, hence, the people have the most unbounded confidence in declaring tlieir sins in confession and finding a remedy for them. Some bad priests have been dismissed from the Church, but none, through the mercy of God, have re- vealed sins heard in confession.
Q. Can the priest, as man, by his own power, forgive sins ?
A. No. This power is delegated from Christ, and this forgiveness of sins must be ultimately ratified in heaven, because Christ has said: *' Whatsoever you shall loose on earth shall be loosed in heaven^' (Matt, xviii. 18), always sup- posing the proper dispositions of true repentance on the part of the penitent. There are two tribunals, one on earth and the other in heaven. The heavenly tribunal must finally pronounce the sentence ; were a priest to give absolution to an unworthy penitent, this absolution would not be ratified in heaven. The priest who gives absolution must be rightly ordained and com- missioned by the Pope or Bishop to hear con- fessions and absolve.
Q. Does not this confession encourage the sinner to commit more crimes ?
A. No. Any penitent who goes to confession with this intention has no contrition for his sins, and every Catholic child knows that he cannot receive forgiveness of the sins confessed with- out contrition. Many Catholics unfortunately keep away from confession through the dread
M
<•
50
of relapsing into the same sins. An amend- ment of life is a necessary adjunct of confession.
Q. Is the confession of sins always absolutely necessary for the forgiveness of sins ?
A. No. God can forgive sins when and how He pleases. If a sinner have perfect contrition, but had not an opportunity of confession, such as in shipwrecks or sudden deaths, then his sins will be forgiven him ; but if he despises the sacrament of penance, instituted by Christ, or is too proud to submit to it, he will not obtain the pardon of his sins, because he has no true contrition.
Q. Are there any exceptions to the law of confession ?
A. No, whenever it is possible. The Pope, Bishops, Priests, as well as other Catholics, are bound by the law of confession. They approach the tribunal of penance with a spirit of faith, which tells them that it is a divine institution, and the priest or confessor is the official judge who acts on the part of Christ, whose absolu- tion is Christ's, as baptism is Christ's, though a man administers it. The clergy make as much preparation for confession as the ordinary people do, and perform their penance exactly.
Q. But, do we not read in Scripture, Who can forgive sins but God alone? (Luke, v. 21).
A. Yes, but who said it ? The Scribes and Pharisees. "When Jesus said to the man sick of the palsy : " Son, be of good heart, thy sins are forgiven thee," some of the Scribes, whose ex- ample you do nut wish to follow, said within themselves, He blasphemeth ; who can forgive sins but God alone. Then our Lord Jesus, see-
51
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ing their thoughts, said : " Why do you think evil in your hearts," and cured the paralytic to prove that the Son of Man, that is Christ, as man, had the power to forgive sins (Matt. ix. 6; Luke, V. 21).
Q. Can a priest forgive the sins of any one he pleasef ^
A. No. I'he penitent must always bring to the tribunal of penance true contrition, sincere confession, and condign satisfaction. If the priest knowingly pronounces absolution on an insincere penitent, he as well as the hypocritical penitent commits the grievous sin of sacrilege.
Q. Is it not blaspheming to say that a man can forgive sins ?
A. It would, if the person saying so meant that man, by his own innate power, forgave the sins, but ' he mean that man, as minister of God, in ] jame, and by his delegation, for- gives sins, then, indeed, there would be no blas- phemy. Sin is committed against God, and God must ultimately forgive the sin.
Q. Then the Catholic mode of obtaining for- giveness of sin is much more difficult than the Protestant mode, which is confessing to God alone ?
A. Yes. But confessing to God alone is only a disguised way of confessing to one's self, who too easily pardons. God knows the sin already. Catholics confess to God also, but in the hearing of the priest who acts in God's name. St. Paul says : ** Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God " (1 Cor. iv. 1).
Q. But do we not read : " If we confess our sins, He is faithful and just to forgive us our
3
:!
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sins, and to cleanse us from all iniquity ?" (1 James, i. 9).
A. We do. But we do not read : " If we confess our sins to God alone. He is faithful and just to forgive us," but simply : If we confess.
Q Did the first Christians confess their sins ?
A. Yes. '* Many who believed came confess- ing and showing their deeds, magic, and read- ing bad books " (Acts, xix.)
Q. Was confession continued to be practised in the Church ?
A. Yes. If it were not of divine institution the practice is so repugnant to the pride of human nature that no Pope nor Bishop could have introduced it.
Q. But was it not introduced by the Council of La teran ?
A. N^. But the Council of Lateran made confefc ■ 1 obligatory at least once a year.
Q. Is not confession practised in some Pro- testant churches ?
A. There is a kind of confession or telling experiences in the Methodist Church. The Bitualists are trying to introduce it into the Church of England, which creates much dis- turbance, such as would have happened in the Catholic Church were a Pope or Bishop to try to introduce it into it for the first time.
Q. Do the married clergy of the Catholic Greek Church hear confessions ?
A. The people have a great repugnance to confess to a married priest, but as there is a vast number of monasteries of friars or un- married clergy in that Church, the people most frequently address themselves to them for con- fession.
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Cobfession is one of the most merciful of God's institutions where justice and mercy meet. We received many persons into the Catholic Church, both in health and in sickness, and we have found that it was the desire to confess their sins and to obtain absolution for them before appearing at the tribunal of God in the next life, that induced the majority of them to be- come Catholics. The English Church minister exhorts the dying person to confess if he has anything weighty to disturb his conscience, and he pronounces the very words of absolution, still retained in his book of Common Prayer, condensed from our Eitual. Even where there is an uncertainty of obtaining pardon, yet in cases of doubt, and in the last moments of life, a pru- dent person would have recourse to confession.
Q. W.hat is the meaning of Indulgences ?
A. An indulgence does not mean forgiveness of sins, nor permission to commit sin, nor not to pay one's honest debts, but it means the re- mission of canonical penances or other tempo- rary punishments due to sin when the guilt of it has already been forgiven by the sacrament of penance. A magistrate often commutes im- prisonment into a fine ; so in the Catholic Church fasting and other penitential works are sometimes commuted into alms, and other good works.
ObJ. Protestants say that when the sin is for- given there is no temporal punishment due.
A. They do not hold this in practice. If a man be forgiven the crime of stealing or wound- ing, the obligation is not usually remitted of making restitution, or paying the doctor s bill, or the like. God acts thus ; though the sin of Adam was forgiven, he had still to suffer tern-
w
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poral death, and many other miseries. King David was punished for his crime by the death of his son, though he was assured, by the prophet Nathan, that his sins were forgiven (2 Kings, xii. 13). Notwithstanding that Christ died on the cross for all mankind, yet even the just suffered temporal losses, sickness, death, and the like, as punishments for their sins, though for- given. St. Paul says : " That he made up in his flesh that which was wanting in the suffer- ings of Christ" (Collos. i. 24).
Q. By what authority does the Church grant indulgences ?
A. By the authority of Christ Himself (Matt. xvi. 19). " And I will give to thee the keys of the kingdom of heaven : and whatsoever also thou shalt bind upon earth it shall be bound in heaven : and whatsoever thou shalt loose on earth shalt be loosed also in heaven." Binding and loosing is remitting or not remitting what- ever will exclude from the kingdom of heaven, but sin and its punishment alone exclude from the kingdom of heaven. The Church exercised this power when St. Paul granted an indulgence to the incestuous Corinthian (2 Cor. x.), forgiving as he says, "in the person of Christ,*' the penitent on account of his extraordinary grief. There must be a just and proper cause for granting these indulgences. The penitent must perform many acts of reparation ; and the sin must be always forgiven by a hearty and true repentance before an indulgence can be gained.
Q. What is the Mass ?
A. It is the same offering Jesus Christ made of Himself to his Eternal Father, when, after his Last Supper, He took bread, and blessed
55
and broke it, and said : " This is My body, which is given for you : do this for a commemoration of me" (Luke, xxii. 19) ; and, taking the chalice. He said : " This is My blood of the New Testa- ment, which is shed for many for the remission of sins" (Protestant Translation, Matt. xxvi. 28). Christ says that He changed bread into his body, and that it was given for the redemp- tion of the world, and He changed wine into his blood which is also shed for the remission of sins. Now, the body that was given, and the blood that was shed for the remission of sins, were the real body and blood of Christ that were miraculously there and then offered to his Eternal Father. This is the unbloody sacrifice called the Mass ; a true, real, propitia- tory sacrifice, anticipating the bloody sacrifice which He offered of Himself on the cross. He told his disciples : '* Do this in remembrance of Me," and the priest at the altar does what Christ ordered to be done. He also takes bread in the name and by the commission of Jesus Christ, blesses it and pronounces the word of consecra- tion over it ; likewise he takes the chalice and does what Jesus Christ did. The separate con- secration of the bread and the wine into the body and blood of Christ makes the sacrificial act. Christ, at his Last Supper, exercised his priestly ofiice of Melchisedech, who used bread aud wine in sacrifice, and Christ, being a priest of that order, uses also bread and wine, and changes them into his own body and blood, thus making a sacrifice of Himself by an act of his sovereign will to his Eternal Father. He who changed water into wine, multiplied loaves and tshes, raised the dead to life, and created the
5Q
world out of nothing, can change bread into his body and wine into his blood.
This great sacrifice is as a fountain placed on a hill, from which flowed, from the beginning of the world, all graces for man. " And all drank the same spiritual drink : and they drank of the spiritual rock that followed them ; and the rock was Christ" (1 Cor. x. 4). There is no past, present, or future, in the mind of God ; Christ to-day and for ever is the cause of sal- vation to all who obey Him (Heb. v. 9).
Q. Christ was once offered on the cross : why offered every day in the Mass ?
A. Jesus Christ was once offered in a bloody manner, but now that offering is renewed in an unbloody nianner that we may have a con- tinual sacrifice to offer to Grod, and perennial means of grace for ourselves. Tlie prophecy of Malachias must be fulfilled. " From the rising of the sun even to the going down. My name is great among the Gentiles, and in every place there is sacrifice, and there is offered to My name a clean offering : for My name is great among the Gentiles, saith the Lord of Hosts'* (Mai. i. 11). We see, therefore, that every grace be- stowed upon man from the beginning of the world was through the foreseen merits of Jesus Christ. " For there is no other name whereby we may be saved " (Acts, iv. 12).
OhJ, Is it not contrary to common sense to say tliat bread could be the body of Christ ?
A. Yes. But Catholics do not believe this, but believe that Christ changed bread into his body. Catholics do not adore bread.
ObJ. How could Christ hold his body in his own hands ?
57
to
lis, his
bis
A. How could He multiply loaves and fishes, and grain in the earth, but by his almighty power. This wonderful action of Christ at his Last Supper far transcends the comprehension of man. But the love of God for his creatures, being infinite, induced Him to do what finite love cannot comprehend. A God who would become man and die on a cross for his creatures would descend to incomprehensible depths to gain their love.
Q. Why are the Mass and Liturgies of the Church performed in Latin ?
A. Many nations retain in their worship the original language in which the Gospel was preached to them by their first apostles or apos- tolic missionaries. The Greeks retain the old Greek ; the Bulgarians, Copts, Armenians, and other Oriental Churches, do the same respecting the original language. The Jews perform their services in the old Hebrew. There must be, therefore, very significant reasons for not chang- ing language in the sacred services. The Ca- tholic Church, being spread throughout all ages and nations, considered it wise to retain the Latin language in her sacred Liturgy. Almost every village in France, Spain, Italy, and Germany, and other places in Europe, have their peculiar dialect or patois. It would be most inconvenient and almost impossible to adapt the Liturgy to suit all these people ; be- sides it would lessen very much the dignity of worship, as expressions, that may be polite in one time and country, would be very vulgar in another, and perhaps lose their signification. We could not use to-day the language spoken in the time of Queen Elizabeth.
58
The people have their prayer-books in their own language, in which are translated the prayers used at Mass and in administering the sacraments, and can follow the priest when he celebrates. Priests always preach in the lan- guage of the people, and recite other prayers before Mass, and at different times. The prac- tice was found most convenient of having an universal language in the Church at the late council at the Vatican, where over 800 Bishops and prelates of the Church spoke and held their debates in Latin. The Latin language was the language of the learned, in which all his- tories and works of art were written in Europe up to the close of the middle ages, therefore, at least up to that time, the Liturgy of the Church should be in Latin. The Latin lan- guage is not an unknown language by any means; all higlily educated gentlemen, and many ladies in Europe and America, know this language. A Catholic is at home in every Catholic Church of the world ; he finds in China the same language, vestments of the priests, and ceremonies, as he will find in his own country or in Rome.
Q. Why does the priest use such strange vestments when he is celebrating ?
A. They are strange because ancient ; they are worn by priests of the Catholic Church in the various countries of the world. By the order of Q-od Himself (Exodus, xxix. 5), in the Old Law the priests wore especially consecrated vestments. This was to add dignity to the priest, and to the worship of God, and to in- spire the people with reverence. Now, great monarohs, and, we might add, respectable
59
mge
people, have their servants dressed in livery to do honour, not to the servants, but to the master ; military men have their livery, and so have the judges and other dignitaries of the State. It is quite becoming that the priests, servante of God, when performing divine ser- vices should wear sacred ornaments to honour their august Master; and also to impress the people with awe and reverence. The vestments which the priest uses at Mass have reference to the garments worn by Christ during his last days of suffering. Tlie alb represents the white garment with which He was clothed at the court of Herod, and mocked as a fool (Luke, xxiii. 11). The larger outer vestment signifies the seamless garment for which the soldiers cast lots. These are most appropriate, inasmuch as the Mass is the commemoration of the sufierings and death of Jesus Chrislr.
Q. Why do priests wear a variety of colour in their vestments ?
A. It is to mark the festivals. White is used on the joyous festivals of our Lord and his Blessed Mother, and of the saints and angels. Bed, on the feasts of the Holy Ghost, comme- morative of his descent on the apostles in the form of tongues of fire, and also on feasts of the apostles and martyrs. Purple, a penitential colour, is used in Lent and Advent. Green, on the ordinary Sundays and Ferias of the year. Green signifies immortality, always fresh. Black, the sign of mourning, is used on Good Friday, the anniversary of the death of our Lord, and at Masses for the dead.
A bell is rung ocoasionally during certain solemn portions of the Mass to remind the
r
60
people to excite a greater fervour and devo- tion.
Q. Why are lighted candles used on the altar during Mass ?
A. Light signifies joy, hope, and sacrifice. Lamps were lit by order of God Himself, and kept burning in the Temple (2 Pari. iv. 20). It was the custom in the East to light torches or candles to honour great personages on their Visits.
The torchlight processions of modern times are also in this spirit. The candles on the altar signify the light of faith and hope, they also remind us of the darkness which overspread the earth for three hours at the death of Christ, when lights were required. They remind us again of the sacrifice of the Mass offered up in the Catacombs under the earth, when the early Christians dare not worship in the light of the sun. Lights are very beautiful ornaments, and are employed to adorn the altar of God, together with flowers, "nature's offering.''
Q. Why is incense used in the Church ?
A. Incense was offered to God from the very beginning of worship, "and burnt upon the altar as the Lord had commanded Moses" (Exod. xl. 25). There was an especial altar of incense in the Old Law. St. John saw in- cense offered in heaven, "and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel" (Apoo. viii. 4). The burning of incense was offered as a sacrifice of sweet odour, and was used in the Catholic Church in the earliest ages. It was taken from the vision of St. John.
To offer incense to idols was always an act
61
of idolatry. To offer incense to God was always that of worship. Incense is offered to the Blessed Sacrament as an act of worship. David asked that his prayer might ascend to God as incense. "Let my prayer be directed as incense in thy sight," &c. (Ps. cxl. 2).
Q. Why does the Church make use of so many ceremonies ?
A. ** Because everything is to be done de- cently, and according to orders'' (1 Cor. xiv. 40) ; and St. Paul, also, giving directions about cele- brating the Lord's Supper, said, *'and the rest I will set in order when I come" (1 Cor. xi. 34). No polite society is without its ceremonies ; witness such as are performed at the court of every monarch, at tribunals and in private houses. Ceremonies are manifestations of re- spect which should be used in divine services.
Q. Did Christ use ceremonies ?
A. Yes ; when He wet clay with his spittle, and spread it on the eyes of the blind man, and sent him to wash in Siloam (John, ix. 6, 7) ; also when He put his fingers into the ears of the deaf and dumb man, and cured him, " and spit- ting, He touched his tongue'' (Mark, vii. 33) ; and when He breathed on his apostles and said : " Eeceive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained" (John, XX. 22, 23).
Q. Why do Catholics genuflect when they enter their churches ?
A. To adore our Lord Jesus Christ. In the tabernacle of their churches is generally pre- served the Most Blessed Sacrament or conse-
4
n
9
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crated host for the communion of the sick. All Catholics believe that our Lord Jesus Christ is really present in the Blessed Sacrament, hence they direct their minds to Him, and genuflect to adore Him.
Q. Why does the priest bless water and sprinkle it on the people before Mass on Sundays ?
A. Water can be blessed and sanctified as well as any other creature that Grod has made (St. Paul, 1 Tim. iv. 4, 5 ). " For every creature of God is good, and nothing to be rejected that I is received with thanksgiving ; for it is sanctified by the Word of God and prayer." The Word of God and prayers are used over the water for its consecration, hence it is sprinkled over the people. In the Old Law, Moses sprinkled the | altar and the people with the blood of victims, typifying the blood of Christ. So the priest sprinkles the people with holy water. It re- minds them of the blood of Jesus Christ by I which they are sanctified, and also of baptism, | when they become children of God.
Q. Why do Catholics only receive communion under one kind, that is under the form of bread ?
A. Because under that form, Christ has de-i clared that He is whole and entire ; body and blood, soul and divinity. *'I am the living bread that came down from heaven " (John, vi.f 51, also verses 52, 59). "If any man eat ofl this bread he shall live for ever, and the bread [ that I will give is my flesh, for the life of the world. This is the bread that came down from] heaven. Not as your fathers did eat manna,! and are dead. He that eateth this bread shall live for ever." And the apostles themselves practised this form of communion (Acts, ii. 42).
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" And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers." The prac- tice was continued in the primitive Church. Communion of one kind was invariably given to the martyrs. They were even permitted to carry the consecrated Host about their person to receive it when suddenly arrested. It was also given under one kind to children, and to the sick. However, in the year 443, Pope Leo I. issued a precept that all should receive com- munion under both kinds, but this was to oppose the doctrine of the Manichcoans, which the Pope dreaded might enter the Church. The Manichseans believed that wine was the product of the devil. It is a matter of discipline to give communion in one kind. The many incon- veniences attending the communion under both kinds formed a sufficient reason for dispensing with one, inasmuch as it was not essential. The priests always receive under both kinds, for when Jesus Christ instituted this adorable sacrament. He told his apostles to receive the cup : " Drink you all of this ;" but that command was not given to the faithful in general.
Ohj. But did not Christ say, " except you eat the flesh of the Son of Man and drink his blood, you cannot have life in you,'' therefore you must partake of the cup.
A. In partaking of the Blessed Eucharist, either under the form of bread or under the form of wine, communicants partake of the true body and blood of Christ under each species. It is a miraculous partaking of the body and blood of Christ. It is a mystery above our comprehension. If Christ says, " this is my
i
G4
body and this is my blood," it is not for us to contradict Him and say that it is not his body and blood.
Q. What do Catholics mean by the sacred ministry or the priesthood ?
A. They understand that the Eternal Father ordained his Son Jesus Christ to be the great High-Priest, to ofiPer sacrifice to Him, and to be the cause of the salvation of the world. " So Christ also did not glorify Himself that He might be made a High-Priest, but He that said unto Him : Thou art my Son, this day I have begotten Thee ; Thou art a priest for ever ac- cording to the order of Melchisedech. And being consummated, He became to all that obey Him the cause of eternal salvation " (Heb. v. 5, 0, 9). But our Lord Jesus Christ selected and ordained twelve apostles, and, moreover, seventy- two disciples, and gave the apostles the powers that He received from his Eternal Father. **A11 power is given to Me in heaven and on earth, going, therefore, teach ye all nations," &c. (Matt, xxviii. 18, 19). " As the Father sent Me so I also send you " (John, xx. 21). He gave his apostles the commission to transmit their power to their successors; hence they selected and ordained Matthias in the place of Judas Iscariot (Acts, i. 24). They also ordained St. Paul (Acts, xiii. 3). St. Paul ordained Timothy and Titus. "I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands " (2 Ti\n. i. 6). *' For this cause I left thee in Crete, that thou shouldst set in order the things that are want- ing, and shouldst ordain priests in every city, as I also appointed thee '' (Titus, i. 5).
Go
St. Paul himself, though miraculously con- verted, would not assume the apostleship with- out regular ordination (Acts, xiii. 2, 3), and this also was proclaimed hy himself, where he said: "IIow can they preach unless they be sent '* (Eom. x. 15 ; see also Hebrews, v. 4). Christ established his Church as a kingdom, and provided for its government by lawfully or- dained rulers and ministers. **The Iloly Spirit has appointed you Bishops to govern the Church of God, which He hath purchased with his own blood " (Acts, xx. 28). The apostolio succession, therefore, means that the Pope, Bishops, and priests of the present day in the Catholic Church, were ordained by senior Bishops, and they by their predecessors in re- gular succession back to the apostles, and they were ordained by Christ Himself. This ordina- tion confers on them all power necessary that Christ gave to his apostles for the salvation of the people. It was not in their individual capacity they received this power, but as a cor- porate body which was to last to the end of time, for Christ came to save and to transmit the means of salvation to the people of every country and of every age ; to the Americans as well as to those to whom the apostles preached in persor ' .st has promised to co-operate
wit^^ hi- > when He emphatically says :
" 1 oiu, ar with you all days, even to the con^ immation of the world '' (Matt, xxviii. 20). Christ 0^ orates all good in us, gives grace through his sacrameii administered by the Bishops and priests of o Church.
Q. Why do not pi ts marry ?
A. Because the Hoj Scriptures counsel celi-
66
bacy. Priests want to be free to take greatei care of the spiritual interests of their peoplej and to attend to the sick and dying, often ol contagious diseases, &c. St. Paul sa3^s, *' a mai who hath a wife is divided*' (1 Cor. vii. 33).| **Por I would that all men were as myself, butj every one hath his proper gift from God, one! after this manner, and another after that."! " But I say to the unmarried, and to the widows, it is good for them if they so continue even as I '' (1 Cor. vii. 7, 8). " But I would have you to be without solicitude ; he that is without a wife is solicitous for the things of the Lord, how he may please God. But he that is with a wife is solicitous for the things of the world, how he may please his wife; and he is divided" (I Cor. vii. 32, 33).
Q. Is it possible for men and women to live chastely without being married ?
A. Yes — otherwise it would be impossible for all unmarried men and women, widowers and widows, who live in the world without their wives and husbands to live chaste. "VVe find an immense number of this class in the army and navy and in all walks of life living chastely. Secondly, priests from their youth choose this state of celibacy, and none are promoted to holy orders except those who have the gift of chastity from God. Our Lord Jesus Christ says : " All do not receive this word but they to whom it is given" (Matt. xix. 11). Those to whom it appears to be given are chosen to become priests. Thirdly, priests, by reason of their office, at- tend and anoint the sick in contagious diseases, and, like St. Paul, choose to live unmarried, that they may more worthily perform the works of
0 take greater ■ their people, lying, often of [ says, *' a man L Cor. vii. 33). as myself, but from God, one r after that." 1, and to the ley so continue ' But I would de ; he that is le things of the But he that is 5 things of the rife; and he is
. women to live
be impossible
non, widowers
d without their
e. We find an
the army and
ving chastely.
th choose this
moted to holy
ift of chastity
st says : " All
to whom it is
|e to whom it
ecome priests.
eir office, at-
Igious diseases,
married, that
the works of
67
God, and take a more lively interest in the sal- vation of the people. The world would be very low indeed if the love of God did not reign in many souls superior to the love of marriage or creatures. " For I would that all men were even as myself," &c. (St. Paul). In the early Church, men who were married were chosen by Christ Himself as apostles, but we know that tliey abandoned their wdves and left them as widows, and the deacons were ordained to look after them. " And in those days, the number of the disciples increasing, there arose a mur- muring of the Greeks against the Hebrews, for that their widows were neglected in the daily ministration" (Acts, vi. 1). This, however, is only a point of discipline. In the Greek Church at the present time, priests who have been married are allowed to be ordained, but are not allow^ed to marry after their ordination. Those who break their vows and abandon the Church are very few indeed — mere exceptions.
Q. AVhy are the priests called fathers ?
A. Because they were so named in the apos- tolic times, '' For if you have ten thousand in- structors in Christ, yet not many fathers. For in Christ Jesus by the Gosj^el I have begotten you" (1 Cor. iv. 15). "Men, brethren, and fathers, hear ye the account which I now give unto you" (Acts, xxii. 1).
Q. What do the Catholics believe of Christian marriage ?
A. That it is a sacrament instituced by Christ to give grace to the man and wife to lead pure lives in the married state. *^This is a great sacrament, but I speak in Christ, and in the Church" (Eph. v. 32). It elevates natural love
^^
}
68
to a supernatural one, and gives grace also to bring up children for heaven. It is an indis- soluble contract to end only by the death of one of the parties (Matt. xix. 6 ; St. Paul, 1 Cor. vii. 39).
Q. Why does not the Church permit divorce ?
A. Because Christ has forbidden it, saying : * * Whom God has joined together let no man put asunder." Christ restored marriage in his new law to its original contract, such as it was in the terrestrial paradise.
Q. But did not Christ permit a man to put away his wife for adultery ?
A. Yes ; but He does not say that he can marry another ; on the contrary, He says that, ** He who marrieth the woman so put away commits adultery," which he would not do if the woman was released from her husband. St, Paul, who could not preach any doctrine but that of Christ, expressly says : " That a man or woman is bound to his wife or her husband as long as either lives." " A woman is bound by the law as long as her husband liveth, but if her husband die, she is at liberty ; let her marry to whom she will, only in the Lord" (1 Cor. vii. 39).
Q> Why does not the Catholic Church ap- prove of marriages between Protestants and Catholics ?
A. Because they introduce a subject of great discord between man and wife, lieligion is a point upon which people feel very strongly^ When the wife goes in one direction and the husband in another, they are generally divided. There is also a subject of constant dispute about the education of their children, and as the Catholic Churcli aims at peace and good will,
69
it discourages those of different religious creeds to unite in matrimony. Daily experience proves the wisdom of the Catholic Church.
Q. Why do Catholics invariably call for the priest to anoint them when they are dying ?
A. Because in our Bible they are commanded to do so, and they follow, word for word, the injunction of St. James : ''Is any man sick amongst you. Lst him bring in the priests of the Church, and let them pray over him, anoint- ing him with oil in the name of the Lord. And the prayer of faith shall save the sick man, and the Lord shall raise him up ; and if he be in sins they shall be forgiven him" (James, v. 14, 15). "We see here the advantages of this sacra- ment. The relieving of the sick person, and if he has been in sins they are forgiven. Many sick persons are deprived of the use of speech when dying, and cannot confess their sins; but if they have real sorrow for them in their hearts, God forgives them, through the merits of his Son Jesus Christ infused into the soul through this sacrament. If ever the poor sinner requires strength from above it is when the gates of eternity are opening upon him, and here a merciful Grod steps in to reconcile the sinner on earth before the time of reconciliation has passed. The Church, from the very beginning, admin- istered this sacrament; the Catholic Church alone retains all the merciful institutions of Jesus Christ ; no other church even pretends to it.
OhJ. Was not this anointing only to cure the body, and a mere ceremony that was to be dis- continued ?
A. We do not read so in the Bible, for St. James says : " If the sick person be in sin, it will
70
be forgiven him," which does not refer to the cure of the body.
Besides, the command of St. James is positive : *' If there be any sick amongst you." What was ordained for the first Christians ought to be good for the present. This sacrament of anoint- ing was continued in the Church from the com- mencement, and in every country.
Q. Is it anywhere mentioned in Sacred Scrip- tures that earnest belief in one's own predesti- nation for the kingdom of heaven ensures sal- vation ?
A. Such a doctrine is nowhere to be found, but the contrary can be seen in many places in the Bible. St. Paul advises the Philippians to work out their salvation with fear and trembl- ing (Phil. ii. 12), which need not be done if salvation were certain ; and the Book of Eccle- siastes says : *' No man knoweth whether he is worthy of love or hatred" (ix. 1). "And if the just man shall scarcely be saved, where shall the ungodly and the sinner appear ?" (1 Peter, iv. 18). " Wherefore, brethren, labour the more that by good works you may make sure your calling and election " (2 Peter, i. 10). " Where- fore he that thinketh himself to stand, let him take heed lest he fall " (1 Cor. x. 12). We must entertain strong hopes of salvation through the merits of Jesus Christ, and keep his command- ments. A certainty of salvation, wi -oh no man can have, might lead to carelessness and its con- sequence.
Q. Has God destined some people for heaven, others for hell ?
A. No. It would be the greatest blasphemy to suppose that a God so infinitely just and
t refer to the
[nes is positive:
you.'' What
ins ought to he
nent of anoint-
from the com-
y
1 Sacred Scrip- own predesti- in ensures sal-
e to he found, many places in Philippians to ir and trenihl- not he done if Book of Eccle- whether he is 1). *'And if ed, where shall ar?"(l Peter, ahour the more ake sure your 0). "Where- stand, let him 2). We must n through the his command- wi *ch no man ss and its con- pie for heaven,
lest hlasphemy litelyjust and
merciful could act thus. The most cruel earthly tyrants can torture their enemies, hut they can- not create them for torture. God gives to all his creatures means to gain heaven ; if they do not use them it is their own fault, not the fault of G-od. God predestined for heaven those whom He foreknows will freely keep his com- mandments. It would he unworthy of God to force any man to love and ohey Him. Hence He endowed him with a free will to ohey or not to ohey, to love or not to love. It is also a most honourahle condition for man to he free and not a forced slave.
Q. As Christ died and paid the ransom for all mankind, will not all he saved no matter what they do ?
A. No; Christ ransomed all, and called them from bondage ; hut all, though ransomed, do not accept the call. " Many are called, hut few are chosen,'* because they do not choose to keep God's law. " If you will enter into life, says Christ, keep my commandments" (Matt. xix. 17).
Q. What will become of those who never heard of Christ or redemption through Him ?
A. God is a good Father, and will not punish those who had not the advantage of knowing his holy will. If these persons keep the laws of God written on their own consciences by nature herself, and do the best they know, God will be merciful to them. But how few will do this, unaided by the grace of our Lord Jesus Christ ; hence, the necessity of sending to those people missionaries to preach to them the true doctrines of Christ, and to administer to them baptism, and the other sacraments instituted
I
)
i
II
t
72
by our Divine Redeemer for especial help ta salvation. " For this 'is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of truth" (1 Tim. ii. 3, 4).
Q. What do you think of those who say " there is no God ?"
A. There are some people who wish to pro- claim that there is no God. This is nothing new. David in his Psalms says : *' The fool said in his heart there is no God ;^' but these fools believe in themselves, and always think they are some great people. Now who are those who believe in God ? They are the wise, the reli- gious, and best instructed, and most numerous the world ever saw. All those certainly cannot be considered misled. Those who deny the existence of God are to be severely punished for their sins, if God exist, and hence they wish to deny his existence altogether. They acknow- ledge that they exist themselves, and that they did not create themselves, and that the first man and woman certainly must have been created. They could not make themselves. The Dar- winian theory, the most absurd that ever was invented, has no foundation whatsoever to rest on, except on the ravings of a disorganised brain. There is no real proof of his system. In the geology of the world, all the discoveries prove the Darwinian theory to be an hallucina- tion. Fossils have been found in the strata and drift of every age of the world, but no incipient man, in his state of transition from a monkey, has been discovered, nor any animals in their transient condition from atom to animal.
/ HIS GRACE TO HER QRAC^.
N
The iitrayinic« of n vol nine ^Uh ArehbUhop l.rncli'ii antosmph from lineal IIiiIIk lo u Yoiise street iiecoit«l«linnd store.
His Grace, Archbishop Lynch, besides being a pleasing pulpit orator, is also a graceful and erudite author when he is tcel- inir prettj' well.
The production of his scholarly pon that has the largest circulation and is mostJ|widt;ly read is an entertaining brochure with paper covers, ent'tled " A 8horter Catechism," — price five cents, — which is highly spoken of by the pupils of the Separate schoo's, and is regarded by all {'air-mimied critics as a dis- tinct addition to our scanty Canadian litera- ture.
It will be remembered that during his last visit to Europe the eminent prelate whose palace is on Church street w^as presented to her Maj sty in all the glory of £];audiest ecclesiastical array. He also mingled airahly with tlie peerage ; and as a delicate at- tention to the Duchess of Marlborough, and likely to excite appreciation, his Grace presented to her Grace a handsomely bound copy of the before-mentioned volume, the fruits of his elegant leisure. The volumr* had gilt edges, and on the fly-leaf was a touching inscription from the Archbishop.
That volume was discovered quite re- cently on the dusty shelves of a Yonge- £itri et dealer in second-hand books and curious and rare volumes. It is to bo hoped that punishment will overtake the despoiler who bore from ducal halls a volume which the Duthe^s of Marl- borough must often have thumbed with much interest. And if the Duchess sighs in the gloaming and lets her thoughts follow sadly across the unplumbed depths of ocean as she brushes from her eyes the tears that well up from the depth of her despair, who is there who will not grieve with her ?