The Holy Father sent Dominican priests to preach about this indulgence and collect this money. Then Luther, when he found that he, a great preacher, was not appointed, was probably jealous. He first began to preach against the abuses of indulgences: but pride made him go further, and soon he began to preach against the doctrine of indulgences, and thus became a heretic. Then he was condemned by the Pope, and cut off from the Church. Being proud, he would not submit, but began to form a new religion, now called Protestant. But how did he get the people to follow him? Oh, very easily. Then, as now, there were plenty of bad and indifferent Catholics. At that time the Church was rich and had much property and lands; because when rich Catholics died they often left to the Church property for its own support and the support of its inst.i.tutions. Even during their lifetime kings and princes sometimes gave the Church large donations of lands and money. The Church then was supported by these gifts and the income or rents of the lands, and did not need to look for collections from the people, as it has to do now.
Here, then, is how Luther got many to follow him. He told greedy princes that if they came with him they could become rich by seizing the property of all the churches, and the greedy princes, glad of an excuse, went with him. Then he told the people--the bad Catholics--that fasting was too severe; going to confession too hard; hearing Ma.s.s every Sunday too difficult; and if they renounced their faith and embraced his new religion he would do away with all these things: so they also followed him. He himself broke his solemn vows made to G.o.d, and the people easily followed his example.
Those attending the Protestant churches in our times are generally rich and refined people, but you must not think that the first Protestants of three hundred years ago were just like them. No. Many of them were from the lowest and worst--I do not say poorest--cla.s.ses in society; and when they got an excuse, they went about destroying churches and inst.i.tutions, burning beautiful statues, paintings, music, books, and works of art that the Church had collected and preserved for centuries.
This you may read in any of the histories of the Church and times. The Protestants of the present day praise all these works of art now; but if their ancestors had had their way every beautiful work of art would have been destroyed.
Some persons say they would not be members of the Catholic Church because so many poor people attend it. Then they do not want to belong to the Church of Our Lord, because His Church is the Church of both poor and rich. When St. John the Baptist sent his disciples to ask Our Lord if He were really the Messias, Our Lord did not say yes or no, but told them to relate to John what they had heard and seen (Matt. 11:5), namely, that He (Christ) cured the blind, the lame, and the deaf, and preached to the poor. Therefore Our Lord gave preaching to the poor as a proof that He is the true Redeemer; and since Our Lord Himself had the poor in His congregation, the Church everywhere must have the poor among its members, for it must do what Our Lord did. So if you see a church to which the poor people never go, in which they are not welcome, you have good reason to suspect it is not the Church of Our Lord--not the true Church. Again, poverty and riches belong only to this world and make a distinction only here. The one who is poorest in this world"s goods may be richest in G.o.d"s grace. Indeed, if most Protestants studied the early history of their religion they would not be proud, but ashamed of it.
How little they would think of their ancestors who gave up G.o.d for some worldly gain, while the Catholic martyrs gave up everything, even their lives, rather than forsake G.o.d and the true religion.
133 Q. In which church are these attributes and marks found?
A. These attributes and marks are found in the Holy Roman Catholic Church alone.
We have seen that some religions may seem to have one or two of the marks; but the Catholic Church alone has them all, and is consequently the only true Church of Christ. The other religions are not one--that is, united over the world; they give no proof of holiness, never having had any great saints whom G.o.d acknowledged as such by performing miracles for them. They are not catholic, because they have not taught in all ages and nations. They are not apostolic, because established hundreds of years after the Apostles. They are not infallible, for they have now declared things to be false which they formerly declared to be true; they are not indefectible--they are not as Our Lord founded them, for He never founded them; and they are constantly making changes in their beliefs and practices.
The marks of the Church are necessary also because the Church must be a visible Church, that all men may be able to see and know it; for Our Lord said, "He that will not hear the Church, let him be to thee as the heathen and the publican." (Matt. 18:17). Heathens were those who worshipped false G.o.ds. Publicans were men who gathered the taxes from the Jews for the Romans; they were generally very cruel to the people, and were much hated and despised by them. Therefore Our Lord meant: if anyone will not obey the Church, you should avoid him as you avoid the heathens and the publicans, whom you despise. Now no one can be blamed for not obeying a church that is invisible and unknown. Therefore the true Church must be a visible body and easily known to all who earnestly seek it as the Church of Christ. But if some shut their eyes and refuse to look at the light of truth, ignorance will not excuse them; they must be blamed and fall under the sentence of Our Lord.
*134 Q. From whom does the Church derive its undying life and infallible authority?
A. The Church derives its undying life and infallible authority from the Holy Ghost, the spirit of truth, who abides with it forever.
*135 Q. By whom is the Church made and kept One, Holy, and Catholic?
A. The Church is made and kept One, Holy, and Catholic by the Holy Ghost, the spirit of love and holiness, who unites and sanctifies its members throughout the world.
Lesson 13 ON THE SACRAMENTS IN GENERAL
This lesson does not speak of any Sacrament in particular, but upon all the Sacraments taken together. It explains what we find in all the Sacraments.
136 Q. What is a Sacrament?
A. A Sacrament is an outward sign inst.i.tuted by Christ to give grace.
Three things are necessary to make a Sacrament. There must be: (1) "An outward," that is, a visible, "sign"; (2) this sign must have been inst.i.tuted or given by Our Lord; (3) it must give grace. Now, a sign is that which tells us that something else exists. Smoke indicates the presence of fire.
A red light on a railroad tells that there is danger at the spot.
Therefore, the outward signs in the Sacraments tell us that there is in the Sacraments something we do not see and which they signify and impart. For example, the outward sign in Baptism is the pouring of the water on the head of the person to be baptized, and the saying of the words. Water is generally used for cleaning purposes. Water, therefore, is used in Baptism as an outward sign to show that as the water cleans the body, so the grace given in Baptism cleans the soul. It is not a mere sign, for at the very moment that the priest pours the water and says the words of Baptism, by the pouring of the water and saying of the words with the proper intention the soul is cleansed from Original Sin; that is, the inward grace is given by the application of the outward sign. Again, in Confirmation the outward sign is the anointing with oil, the Bishop"s prayer, and the placing of his hands upon us. Now what inward grace is given in Confirmation? A grace which strengthens us in our faith. Oil, therefore, is used for the outward sign in this Sacrament, because oil gives strength and light.
In olden times the gladiators--men who fought with swords as prize-fighters do now with their hands--used oil upon their bodies to make them strong. Oil was used also to heal wounds. Thus in Confirmation the application of this outward sign of strength gives the inward grace of light and strength. Moreover, oil easily spreads itself over anything and remains on it. A drop of water falling on paper dries up quickly; but a drop of oil soaks in and spreads over it. So oil is used to show also that the grace of Confirmation spreads out over our whole lives, and strengthens us in our faith at all times.
Again, in Penance we have the outward sign when the priest raises his hand and p.r.o.nounces over us the words of absolution.
If we did not have these outward signs how could anyone know just at what time the graces are given? We can know now, for at the very moment the outward sign is applied the grace is given; because it is the application of the sign that by divine inst.i.tution gives the grace, and thus the two must take place together.
"Inst.i.tution by Christ" is absolutely necessary because He gives all grace, and He alone can determine the manner in which He wishes it distributed. The Church can distribute His grace, but only in the way He wishes. Hence it cannot make new Sacraments or abolish old ones.
137 Q. How many Sacraments are there?
A. There are seven Sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony.
The life of our soul is in many ways similar to the life of our body.
Our bodies must first be born, then strengthened, then fed. When sick, we must be cured: and when about to die, we must be taken care of. Then there must be someone to rule others, and there must be persons to be governed. In like manner, we are spiritually born into a new life by Baptism, we are strengthened by Confirmation, fed with the Holy Eucharist, and cured of the maladies of our souls by Penance. By Extreme Unction we are helped at the hour of death; by Holy Orders our spiritual rulers are appointed by G.o.d; and by Matrimony families, with a father at the head and children to be ruled, are established. Thus we have our spiritual life similar in many things to our physical or bodily life.
138 Q. Whence have the Sacraments the power of giving grace?
A. The Sacraments have the power of giving grace from the merits of Jesus Christ.
Our Lord died to merit grace for us, and appointed the Sacraments as the chief means by which it was to be given.
*139 Q. What grace do the Sacraments give?
A. Some of the Sacraments give sanctifying grace, and others increase it in our souls.
Baptism and Penance give this sanctifying grace when there is not any of it in the soul. But the other Sacraments are received while we are in a state of grace, and they therefore increase the quant.i.ty of it in our souls.
*140 Q. Which are the Sacraments that give sanctifying grace?
A. The Sacraments that give sanctifying grace are Baptism and Penance; and they are called Sacraments of the dead.
"Of the dead." Not of a dead person; for when a person is dead he cannot receive any of the Sacraments. It is only while we live upon earth that we are on trial, and can do good or evil, and merit grace. At death we receive simply our reward or punishment for what we have done while living. Therefore, Sacraments of the dead mean Sacraments given to a dead soul, that is, to a soul in mortal sin. When grace--its life--is all out of the soul it can do nothing to merit Heaven; and we say it is dead, because the dead can do nothing for themselves. If a person receives--as many do--the Sacrament of Penance while his soul is not in a state of mortal sin, what then? Then the soul--already living--receives an increase of sanctifying grace, that is, greater spiritual life and strength.
*141 Q. Why are Baptism and Penance called Sacraments of the dead?
A. Baptism and Penance are called Sacraments of the dead because they take away sin, which is the death of the soul, and give grace, which is its life.
*142 Q. Which are the Sacraments that increase sanctifying grace in the soul?
A. The Sacraments that increase sanctifying grace in the soul are: Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony; and they are called Sacraments of the living.
*143 Q. Why are Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony called Sacraments of the living?
A. Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony are called the Sacraments of the living because those who receive them worthily are already living the life of grace.
*144 Q. What sin does he commit who receives the Sacraments of the living in mortal sin?
A. He who receives the Sacraments of the living in mortal sin commits a sacrilege, which is a great sin, because it is an abuse of a sacred thing.
"Sacrilege." There are other ways besides the unworthy reception of the Sacraments in which a person may commit sacrilege. You could commit it by treating any sacred thing with great disrespect. For example, by making common use of the sacred vessels used at the altar; by stealing from the church; by turning the church into a market, etc. You could commit it also by willfully killing or wounding persons consecrated to G.o.d, such as nuns, priests, bishops, etc. Therefore sacrilege can be committed by willfully abusing or treating with great irreverence any sacred person, sacred place, or sacred thing.
*145 Q. Besides sanctifying grace, do the Sacraments give any other grace?
A. Besides sanctifying grace, the Sacraments give another grace, called sacramental.
*146 Q. What is sacramental grace?
A. Sacramental grace is a special help which G.o.d gives to attain the end for which He inst.i.tuted each Sacrament.
For example, what was the end for which Penance was inst.i.tuted? To forgive sins and keep us out of sin. Therefore the sacramental grace given in Penance is a grace that will enable us to overcome temptation and avoid the sins we have been in the habit of committing. When a person is ill the doctor"s medicine generally produces two effects: one is to cure the disease and the other to strengthen the person so that he may not fall back into the old condition. Well, it is just the same in the Sacraments; the grace given produces two effects: one is to sanctify us and the other to prevent us from falling into the same sins. Again, Confirmation was inst.i.tuted that we might become more perfect Christians, stronger in our faith. Therefore the sacramental grace of Confirmation will strengthen us to profess our faith when circ.u.mstances require it; or when we are tempted to doubt any revealed truth, it will help us to overcome the temptation. So in all the Sacraments we receive the sacramental grace or special help given to attain the end for which the Sacraments were separately inst.i.tuted.
147 Q. Do the Sacraments always give grace?
A. The Sacraments always give grace, if we receive them with the right dispositions.
"Right dispositions"; that is, if we do all that G.o.d and the Church require us to do when we receive them. For instance, in Penance the right disposition is to confess all our mortal sins as we know them, to be sorry for them, and have the determination never to commit them again. The right disposition for the Holy Eucharist is to be in a state of grace, and--except in special cases of sickness--fasting for one hour.
148 Q. Can we receive the Sacraments more than once?
A. We can receive the Sacraments more than once, except Baptism, Confirmation, and Holy Orders.
Baptism is so important that if we do not receive it we cannot receive any other of the Sacraments. Now, to administer Baptism validly, that is, properly, everything must be done exactly as Our Lord intended and the Church teaches. The proper kind of water and all the exact words must be used. Also, the water must touch the body, that is, the head if possible. Now persons not knowing well how to baptize might neglect some of these things, and thus the person would not be baptized. The Church wishes to be certain that all its children are baptized; so when there is any doubt about the first Baptism, it baptizes again conditionally, that is, the priest says in giving the Baptism over again: If you are not baptized already, I baptize you now. Therefore if the person was rightly baptized the first time, the second ceremony has no effect, because the priest does not intend to give Baptism a second time. But if the first Baptism was not rightly given, then the second takes effect.
In either case Baptism is given only once; for if the first was valid, the second is not given; and if the first was invalid, the second is given.