Roman Catechism, Part II, The Sacrament of Penance : It Should Be Supreme

It Should Be Supreme

Qualities of Sorrow for Sin

That sorrow for sins committed should be so profound and supreme that no greater sorrow could be thought of will easily appear from the considerations that follow.

Perfect contrition is an act of charity, emanating from what is called filial fear; hence it is clear that the measure of contrition and of charity should be the same. Since, therefore, the charity which we cherish towards God, is the most perfect love, it follows that contrition should be the keenest sorrow of the soul. God is to be loved above all things, and whatever separates us from God is therefore to be hated above all things. It is also worthy of note that to charity and contrition the language of Scripture assigns the same extent. Of charity it is said: Thou shalt love the Lord thy God with thy whole heart.' Of contrition the Lord says through the Prophet: Be converted with your whole heart.

Secondly, it is true that of all objects which deserve our love, God is the supreme good, and it is not less true that of all objects which deserve our execration sin is the supreme evil. The same reason, then, which prompts us to confess that God is to be loved above all things, obliges us also of necessity to acknowledge that sin is to be hated above all things. That God is to be loved above all things, so that we should be prepared to sacrifice our lives rather than offend Him, these words of the Lord clearly declare: He that loveth father or mother more than me, is not worthy of me; He that will save his life shall lose it.

Further, it should be noted that since, as St. Bernard says, there is no limit or measure to charity, or to use his own words, as the measure of loving God is to love Him without measure, there should be no limit to the hatred of sin.


Roman Catechism, Part II, The Sacrament of Penance : Sorrow For Sin Should Be Intense

Sorrow For Sin Should Be Intense

Besides, our contrition should be not only the greatest, but also the most intense, and so perfect that it excludes all apathy and indifference; for it is written in Deuteronomy: When thou shalt seek the Lord thy God, thou shalt find him: yet so if thou seek him with all thy heart, and all the affliction of thy soul, and in Jeremias.: Thou shalt seek me and shalt find me, when thou shalt seek me unto all thy heart; and I will be found by thee, saith the Lord.

If, however, our contrition be not perfect, it may nevertheless be true and efficacious. For as things which fall under the senses frequently touch the heart more sensibly than things purely spiritual, it sometimes happens that persons feel more intense sorrow for the death of their children than for the grievousness of their sins.

Our contrition may also be true and efficacious, although unaccompanied by tears. Penitential tears, however, are much to be desired and commended. On this subject St. Augustine has well said: The spirit of Christian charity lives not within you, if you lament the body from which the soul has departed, but lament not the soul from which God has departed. To the same effect are the words of the Redeemer above cited: Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long since done penance, in sackcloth and ashes. To establish this truth it will suffice to recall the well-known examples of the Ninivites, of David, of the woman who was a sinner, and of the Prince of the Apostles, all. of whom obtained the pardon of their sins when they implored the mercy of God with abundant tears.


Roman Catechism, Part II, The Sacrament of Penance : Sorrow For Sin Should Be Universal

Sorrow For Sin Should Be Universal

The faithful should be earnestly exhorted and admonished to strive to extend their contrition to each mortal sin. For it is thus that Ezechias describes contrition: I will recount to thee all my years in the bitterness of my soul. To recount all our years is to examine our sins one by one in order to have sorrow for them from our hearts. In Ezechiel also we read: If the wicked do penance for all his sins, he shall live. In this sense St. Augustine says: Let the sinner consider the quality of his sins, as to time, place, variety and person.

In this matter, however, the faithful should not despair of the infinite goodness and mercy of God. For since God is most desirous of our salvation, He will not delay to pardon us. With a father's fondness, He embraces the sinner the moment he enters into himself, turns to the Lord, and, having detested all his sins, resolves that later on, as far as he is able, he will call them singly to mind and detest them. The Almighty Himself, by the mouth of His Prophet, commands us to hope, when He says: The wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness.


Roman Catechism, Part II, The Sacrament of Penance : Conditions Required for Contrition

Conditions Required for Contrition

From what has been said we may gather the chief requisites of true contrition. In these the faithful are to be accurately instructed, that each may know the means of attaining, and may have a fixed standard by which to determine, how far he may be removed from the perfection of this virtue.


Roman Catechism, Part II, The Sacrament of Penance : Detestation Of Sin

Detestation Of Sin

We must, then, in the first place, detest and deplore all out sins. If our sorrow and detestation extend only to some sins, our repentance is not salutary, but feigned and false. Whosoever shall keep the whole law, says St. James, but offend in one point, is become guilty of all.


Roman Catechism, Part II, The Sacrament of Penance : Intention Of Confession And Satisfaction

In the next place, our contrition must be accompanied with a desire of confessing and satisfying for our sins. Concerning these dispositions we shall treat in their proper place.


Roman Catechism, Part II, The Sacrament of Penance : Purpose Of Amendment

Purpose Of Amendment

Thirdly, the penitent must form a fixed and firm purpose of amendment of life. This the Prophet clearly teaches in the following words: If the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living Ice shall live, and shall not die: I will not remember all his iniquities which he hath done. And a little after: When the wicked turneth himself away from his wickedness which he hath wrought, and doth judgment and justice, he shall save his soul alive. Still further on he adds: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your transgressions, by which you have transgressed, and make yourselves a new heart and a new spirit. To the woman taken in adultery Christ our Lord commanded the same thing: Go thy way, and sin no more; and also to the lame man whom He cured at the pool of Bethsaida: Behold, thou art made whole, sin no more.


Roman Catechism, Part II, The Sacrament of Penance : Reasons For These Conditions

Reasons For These Conditions

That a sorrow for sin and a firm purpose of avoiding sin for the future are two conditions indispensable to contrition nature and reason clearly show. He who would be reconciled to a friend whom he has wronged must regret to have injured and offended him, and his future conduct must be such as to avoid offending in anything against friendship.

Furthermore, these are conditions to which man is bound to yield obedience; for the law to which man is subject, be it natural, divine, or human, he is bound to obey. If, therefore, by force or fraud, the penitent has taken anything from his neighbour, he is bound to restitution. Likewise if, by word or deed he has injured his neighbour's honour or reputation, he is under an obligation of repairing the injury by procuring him some advantage or rendering him some service. Well known to all is the maxim of St. Augustine: The sin is not forgiven unless what has been taken away is restored.


Roman Catechism, Part II, The Sacrament of Penance : Forgiveness Of Injuries

Forgiveness Of Injuries

Again, not less necessary for contrition than the other chief conditions is a care that it be accompanied by entire forgiveness of the injuries which we may have received from others. This our Lord and Saviour admonishes when He declares: If you will forgive men their offences, your heavenly Father will forgive you also your offences, but if you will not forgive men, neither will your Father forgive you your offences.

These are the conditions which the faithful should observe as regards contrition. There are other dispositions which, although not essential to true and salutary penance, contribute to render contrition more perfect and complete in its kind, and which pastors will readily discover.


Roman Catechism, Part II, The Sacrament of Penance : The Effects of Contrition

The Effects of Contrition

Simply to make known those things which pertain to salvation should not be deemed a full discharge of the duty of pastors; their zeal and industry should be exerted to persuade the people to adopt these truths as their rule of conduct and as the governing principle of their actions. Hence it will be highly useful often to explain the power and utility of contrition.

For whereas most other pious practices, such as alms, fasting, prayer and similar holy and commendable works, are sometimes rejected by God on account of the faults of those who perform them, contrition can never be other than pleasing and acceptable to Him. A contrite and humble heart, O God, exclaims the Prophet, thou wilt not despise.

Nay more, the same Prophet declares elsewhere that, as soon as we have conceived this contrition in our hearts, our sins are forgiven by God: I said, I will confess my injustice to the Lord, and thou hast forgiven the wickedness of my sin. Of this truth we have a figure in the ten lepers, who, when sent by our Lord to the priests, were cured of their leprosy before they had reached them; which gives us to understand that such is the efficacy of true contrition, of which we have spoken above, that through it we obtain from the Lord the immediate pardon of all sins.


Roman Catechism, Part II, The Sacrament of Penance : Means of Arousing True Contrition

Means of Arousing True Contrition

To move the faithful to contrition, it will be very useful if pastors point out some method by which each one may excite himself to contrition.

They should all be admonished frequently to examine their consciences, in order to ascertain if they have been faithful in the observance of those things which God and His Church require. Should anyone be conscious of sin, he should immediately accuse himself, humbly solicit pardon from God, and implore time to confess and satisfy for his sins. Above all, let him supplicate the aid of divine grace, in order that he may not relapse into those sins which he now penitently deplores.

Pastors should also take care that the faithful be excited to a supreme hatred of sin, both because its turpitude and baseness are very great and because it brings us the gravest losses and misfortunes. For sin deprives us of the friendship of God, to whom we are indebted for so many invaluable blessings, and from whom we might have expected and received gifts of still higher value; and along with this it consigns us to eternal death and to torments unending and most severe.


Roman Catechism, Part II, The Sacrament of Penance : Confession

Confession

The Second Part of Penance

Having said so much on contrition, we now come to confession, which is another part of Penance. The care and exactness which its exposition demands of pastors must be at once obvious, if we only reflect that most holy persons are firmly persuaded that whatever of piety, of holiness, of religion, has been preserved to our times in the Church, through God's goodness, must be ascribed in great measure to confession. It cannot, therefore, be a matter of surprise that the enemy of the human race, in his efforts to destroy utterly the Catholic Church, should, through the agency of the ministers of his wicked designs, have assailed with all his might this bulwark, as it were, of Christian virtue. It should be shown, therefore, in the first place that the institution of confession is most useful and even necessary to us.


Roman Catechism, Part II, The Sacrament of Penance : Necessity Of Confession

Necessity Of Confession

Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which few reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven.

According to the doctrine of the Catholic Church, a doctrine firmly to be believed and constantly professed by all, if the sinner have a sincere sorrow for his sins and a firm resolution of avoiding them in future, although he bring not with him that contrition which may be sufficient of itself to obtain pardon, all his sins are forgiven and remitted through the power of the keys, when he confesses them properly to the priest. Justly, then, do those most holy men, our Fathers, proclaim that by the keys of the Church the gate of heaven is thrown open, a truth which no one can doubt since the Council of Florence has decreed that the effect of Penance is absolution from sin.


Roman Catechism, Part II, The Sacrament of Penance : Advantages Of Confession

Advantages Of Confession

To appreciate further the great advantages of confession we may turn to a fact taught by experience. To those who have led immoral lives nothing is found so useful towards a reformation of morals as sometimes to disclose their secret thoughts, all their words and actions, to a prudent and faithful friend, who can assist them by his advice and cooperation. For the same reason it must prove most salutary to those whose minds are agitated by the consciousness of guilt to make known the diseases and wounds of their souls to the priest, as the vicegerent of Christ our Lord, bound to eternal secrecy by the strictest of laws. (In the Sacrament of Penance) they will find immediate remedies, the healing qualities of which will not only remove the present malady, but will also have such a heavenly efficacy in preparing the soul against an easy relapse into the same kind of disease and infirmity.

Another advantage of confession, which should not be overlooked, is that it contributes powerfully to the preservation of social order. Abolish sacramental confession, and that moment you deluge society with all sorts of secret and heinous crimes crimes too, and others of still greater enormity, which men, once that they have been depraved by vicious habits, will not dread to commit in open day. The salutary shame that attends confession restrains licentiousness, bridles desire and checks wickedness.


Roman Catechism, Part II, The Sacrament of Penance : Definition Of Confession

Definition Of Confession

Having explained the advantages of confession, pastors should next unfold its nature and efficacy. Confession, then, is defined: A sacramental accusation of one's sins, made to obtain pardon by virtue of the keys.

It is rightly called an accusation, because sins are not to be told as if the sinner boasted of his crimes, as they do who are glad when they have done evil; nor are they to be related as stories told for the sake of amusing idle listeners. They are to be confessed as matters of selfaccusation, with a desire, as it were, to avenge them on ourselves.

We confess our sins with a view to obtain pardon. In this respect the tribunal of penance differs from other tribunals, which take cognisance of capital offences, and before which a confession of guilt does not secure acquittal and pardon, but penalty and punishment.

The definition of confession by the holy Fathers, although different in words, is substantially the same. Confession, says St. Augustine, is the disclosure of a secret disease, with the hope of obtaining pardon; and St. Gregory: Confession is a detestation of sins. Both of these definitions accord with, and are contained in the preceding definition.


Roman Catechism, Part II, The Sacrament of Penance : Confession Instituted By Christ

Confession Instituted By Christ

In the next place, it is a duty of greatest moment that pastors should unhesitatingly teach that this Sacrament owes its institution to the singular goodness and mercy of our Lord Jesus Christ, who has ordered all things well, and solely with a view to our salvation.

After His Resurrection He breathed on the Apostles, assembled together, saying: Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained. Now in giving to priests the power to retain and forgive sins, it is evident that our Lord made them also judges in this matter.

Our Lord seems to have signified the same thing when, having raised Lazarus from the dead, He commanded His Apostles to loose him from the bands in which he was bound. This is the interpretation of St. Augustine. The priests, he says, can now do more: they can exercise greater clemency towards those who confess and whose sins they forgive. The Lord, in giving over Lazarus, whom He had already raised from the dead, to be loosed by the hands of His disciples, wished us to understand that to priests was given the power of loosing.

To this also refers the command given by our Lord to the lepers cured on the way, that they show themselves to the priests, and subject themselves to their judgment.

Invested, then, as they are, by our Lord with power to remit and retain sins, priests are evidently appointed judges of the matter on which they are to pronounce; and since, according to the wise remark of the Council of Trent, we cannot form an accurate judgment on any matter, or award to crime a just proportion of punishment without having previously examined and made ourselves well acquainted with the case, it follows that the penitent is obliged to make known to the priests, through the medium of confession, each and every sin.

This doctrine the pastors should teach as defined by the holy Council of Trent, and handed down by the uniform doctrine of the Catholic Church. An attentive perusal of the Fathers will present passages throughout their works, proving in the clearest terms that this Sacrament was instituted by our Lord, and that the law of sacramental confession, which, from the Greek, they call exomologesis, and exagoreusis, is to be received as true Gospel teaching.

If we seek figures in the Old Testament, the different kinds of sacrifices which were offered by the priests for the expiation of different sorts of sins, seem, beyond all doubt, to have reference to confession of sins.


Roman Catechism, Part II, The Sacrament of Penance : Rites Added By The Church

Rites Added By The Church

Not only are the faithful to be taught that confession was instituted by our Lord. They are also to be reminded that, by authority of the Church, certain rites and solemn ceremonies have been added which, although not essential to the Sacrament, serve to place its dignity more fully before the eyes of the penitent, and to prepare his soul, so that, kindled with devotion, he may more easily receive the grace of God. When, with uncovered head and bended knees, with eyes fixed on the earth and hands raised in supplication, and with other indications of Christian humility not essential to the Sacrament, we confess our sins, our minds are thus deeply impressed with a clear conviction of the heavenly virtue of the Sacrament, and also of the necessity of most earnestly beseeching and imploring the mercy of God.


Roman Catechism, Part II, The Sacrament of Penance : The Law of Confession

The Law of Confession

Nor let it be supposed that, although confession was instituted by our Lord, He did not declare its use to be necessary. The faithful must be impressed with the conviction that he who is dead in sin is to be recalled to spiritual life by means of sacramental confession.


Roman Catechism, Part II, The Sacrament of Penance : Proof Of The Obligation

Proof Of The Obligation

This truth is clearly conveyed by our Lord Himself, when, by a most beautiful metaphor, He calls the power of administering this Sacrament, the key of the kingdom of heaven. Just as no one can enter any place without the help of him who has the keys, so no one is admitted to heaven unless its gates be unlocked by the priests to whose custody the Lord gave the keys. This power would otherwise be of no use in the Church. If heaven can be entered without the power of the keys, in vain would they to whom the keys were given seek to prevent entrance within its portals.

This thought was familiar to the mind of St. Augustine. Let no man, he says, say within himself: "I repent in secret to the Lord. God, who has power to pardon me, knows the inmost sentiments of my heart.,, Was there, then, no reason for saying "whatsoever you loose on earth, shall be loosed in heaven," no reason why the keys were given to the Church of God? The same doctrine is taught by St. Ambrose in his treatise On Penance, when refuting the heresy of the Novatians who asserted that the power of forgiving sins belonged solely to God.' Who, says he, yields greater reverence to God, he who obeys or he who resists His commands? God commands us to obey His ministers; and by obeying them, we honour God alone.


Roman Catechism, Part II, The Sacrament of Penance : The Age At Which The Law Of Confession Obliges

As the law of confession was no doubt enacted and established by our Lord Himself, it is our duty to ascertain, on whom, at what age, and at what period of the year, it becomes obligatory. According to the canon of the Council of Lateran, which begins: Omnis utriusque sexus, no person is bound by the law of Confession until he has arrived at the use of reason, a time determinable by no fixed number of years. It may, however, be laid down as a general principle, that children are bound to go to confession as soon as they are able to discern good from evil, and are capable of malice; for, when a person has arrived at an age when he must begin to attend to the work of his salvation, he is bound to confess his sins to a priest, since there is no other salvation for one whose conscience is burdened with sin.


Roman Catechism, Part II, The Sacrament of Penance : At What Time The Law Of Confession Obliges

In the same canon holy Church has defined the period within which we are especially bound to discharge the duty of confession. It commands all the faithful to confess their sins at least once a year. If, however, we consult our eternal interests, we will certainly not neglect to have recourse to confession as often, at least, as we are in danger of death, or undertake to perform any act incompatible with the state of sin, such as to administer or receive the Sacraments. The same rule should be strictly followed when we are apprehensive of forgetting some sin, into which we may have fallen; for we cannot confess sins unless we remember them, neither do we obtain pardon unless our sins are blotted out through sacramental confession.


Roman Catechism, Part II, The Sacrament of Penance : The Qualities of Confession

The Qualities of Confession

But since in confession many things are to be observed, some of which are essential, some not essential to the Sacrament, all these matters should be carefully treated. Access can easily be had to works and treatises from which an explanation of all these things can be drawn.


Roman Catechism, Part II, The Sacrament of Penance : Confession Should Be Entire

Confession Should Be Entire

Pastors should teach, first of all, that care must be exercised that confession be complete and entire. All mortal sins must be revealed to the priest. Venial sins, which do not separate us from the grace of God, and into which we frequently fall, although they may be usefully confessed, as the experience of the pious proves, may be omitted without sin, and expiated by a variety of other means. Mortal sins, as we have already said, are all to be confessed, even though they be most secret, or be opposed only to the last two Commandments of the Decalogue. Such secret sins often inflict deeper wounds on the soul than those which are committed openly and publicly.

So the Council of Trent has defined, and such has been the constant teaching of the Church, as the Fathers declare. St. Ambrose speaks thus: Without the confession of his sin, no man can be justified from his sin. In confirmation of the same doctrine, St. Jerome, on Ecclesiastes, says: If the serpent, the devil, has secretly and without the knowledge of a third person, bitten anyone, and has infused into him the poison of sin; if unwilling to disclose his wound to his brother or master, he is silent and will not do penance, his master, who has a tongue ready to cure him, can render him no service. The same doctrine we find in St. Cyprian, in his sermon On the Fallen. Although guiltless, he says, of the heinous crime of sacrificing to idols, or of having purchased certificates to that effect; yet, as they entertained the thought of doing so, they should confess it with grief to the priests of God. In fine, such is the unanimous voice and teaching of all the Doctors of the Church.

In confession we should employ all that care and exactness which we usually bestow upon worldly concerns of great moment, and all our efforts should be directed to the cure of our soul's wounds and to the destruction of the roots of sin. We should not be satisfied with the bare enumeration of our mortal sins, but should mention such circumstances as considerably aggravate or extenuate their malice. Some circumstances are so serious as of themselves to constitute mortal guilt. On no account whatever, therefore, are such circumstances to be omitted. Thus if one man has killed another, he must state whether his victim was a layman or an ecclesiastic. Or, if he has had sinful relations with a woman, he must state whether the female was unmarried or married, a relative or a person consecrated to God by vow. These circumstances change the nature of the sins; so that the first kind of unlawful intercourse is called by theologians simple fornication, the second adultery, the third incest, and the fourth sacrilege. Again, theft is numbered in the catalogue of sins. But if a person has stolen one golden coin, his sin is less grievous than if he had stolen a hundred or two hundred, or an immense sum; and if the stolen money belonged to the Church, the sin would be still more grievous. The same rule applies to the circumstances of time and place, but' the examples are too well known from many books to require mention here. Circumstances such as these are, therefore, to be mentioned; but those which do not considerably aggravate the malice of the sin may be lawfully omitted.


Roman Catechism, Part II, The Sacrament of Penance : Sins Concealed

Sins Concealed

So important is it that confession be entire that if the penitent confesses only some of his sins and wilfully neglects to accuse himself of others which should be confessed, he not only does not profit by his confession, but involves himself in new guilt. Such an enumeration of sins cannot be called sacramental confession; on the contrary, the penitent must repeat his confession, not omitting to accuse himself of having, under the semblance of confession, profaned the sanctity of the Sacrament.


Roman Catechism, Part II, The Sacrament of Penance : Sins Forgotten

Sins Forgotten

But should the confession seem defective, either because the penitent forgot some grievous sins, or because, although intent on confessing all his sins, he did not examine the recesses of his conscience with sufficient accuracy, he is not bound to repeat his confession. It will be sufficient, when he recollects the sins which he had forgotten, to confess them to a priest on a future occasion.

It should be noted, however, that we are not to examine our consciences with careless indifference, or to be so negligent in recalling our sins as to seem as if unwilling to remember them. Should this have been the case, the confession must by all means be made over again.


Roman Catechism, Part II, The Sacrament of Penance : Confession Should Be Plain, Simple, Sincere

In the second place our confession should be plain, simple and undisguised; not artfully made, as is the case with some who seem more intent on defending themselves than on confessing their sins. Our confession should be such as to disclose to the priest a true image of our lives, such as we ourselves know them to be, exhibiting as doubtful that which is doubtful, and as certain that which is certain. If, then, we neglect to enumerate our sins, or introduce extraneous matter, our confession, it is clear, lacks this quality.


Roman Catechism, Part II, The Sacrament of Penance : Confession Should Be Prudent, Modest, Brief

Prudence and modesty in explaining matters of confession are also much to be commended, and a superfluity of words is to be carefully avoided. Whatever is necessary to make known the nature of every sin is to be explained briefly and modestly.


Roman Catechism, Part II, The Sacrament of Penance : Confession Should Be Made Privately And Often

Secrecy as regards confession should be strictly observed, as well by the penitent as by the priest. Hence, no one can, on any account, confess by messenger or letter, because in those cases secrecy would not be possible.

The faithful should be careful above all to cleanse their consciences from sin by frequent confession. When a person is in mortal sin nothing can be more salutary, so precarious is human life, than to have immediate recourse to confession. But even if we could promise ourselves a long life, yet it would be truly disgraceful that we who are so particular in whatever relates to cleanliness of dress or person, were not at least equally careful in preserving the lustre of the soul unsullied from the foul stains of sin.


Roman Catechism, Part II, The Sacrament of Penance : The Usual Minister

The Usual Minister

The Minister of the Sacrament of Penance

We now come to treat of the minister of this Sacrament. That the minister of the Sacrament of Penance must be a priest possessing ordinary or delegated jurisdiction the laws of the Church sufficiently declare. Whoever discharges this sacred function must be invested not only with the power of orders, but also with that of jurisdiction. Of this ministry we have an illustrious proof in these words of our Lord, recorded by St. John: Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained, words addressed not to all, but to the Apostles only, to whom, in this function of the ministry, priests succeed.

This is also most fitting, for as all the grace imparted by this Sacrament is communicated from Christ the Head to His members, they who alone have power to consecrate His true body should alone have power to administer this Sacrament to His mystical body, the faithful, particularly as these are qualified and disposed by means of the Sacrament of Penance to receive the Holy Eucharist.

The scrupulous care which in the primitive ages of the Church guarded the right of the ordinary priest is easily seen from the ancient decrees of the Fathers, which provided that no Bishop or priest, except in case of great necessity, presume to exercise any function in the parish of another without the authority of him who governed there. This law derives its sanction from the Apostle when he commanded Titus to ordain priests in every city, to administer to the faithful the heavenly food of doctrine and of the Sacraments.


Roman Catechism, Part II, The Sacrament of Penance : The Minister In Danger Of Death

The Minister In Danger Of Death

In order that none may perish, if there is imminent danger of death, and recourse cannot be had to the proper priest, the Council of Trent teaches that according to the ancient practice of the Church of God it is then lawful for any priest, not only to remit all kinds of Sill, whatever faculties they might otherwise require, but also to absolve from excommunication.


Roman Catechism, Part II, The Sacrament of Penance : Qualifications Of The Minister

Qualifications Of The Minister

Besides the powers of orders and of jurisdiction, which are of absolute necessity, the minister of this Sacrament, holding as he does the place at once of judge and physician, should be gifted not only with knowledge and erudition, but also with prudence.

As judge, his knowledge, it is evident, should be more than ordinary, for by it he is to examine into the nature of sins, and among the various kinds of sins to judge which are grievous and which are not, keeping in view the rank and condition of the person.

As physician he has also occasion for consummate prudence, for to him it belongs to administer to the diseased soul those healing medicines which will not only effect the cure, but prove suitable preservatives against its future contagion.

The faithful, therefore, will see the great care that each one should take in selecting (as confessor) a priest, who is recommended by integrity of life, by learning and prudence, who is deeply impressed with the awful weight and responsibility of the station which he holds, who understands well the punishment due to every sin, and can also discern who are to be loosed and who to be bound.


Roman Catechism, Part II, The Sacrament of Penance : The Confessor Must Observe The Seal Of Confession

Since each one is most anxious that his sins and defilements should be buried in oblivion, the faithful are to be admonished that there is no reason whatever to apprehend that what is made known in confession will ever be revealed by the priest to anyone, or that by it the penitent can at any time be brought into danger of any sort. The laws of the Church threaten the severest penalties against any priests who would fail to observe a perpetual and religious silence concerning all the sins confessed to them. Let the priest, says the great Council of Lateran, take special care, neither by word or sign, nor by any other means whatever, to betray in the least degree the sinner.


Roman Catechism, Part II, The Sacrament of Penance : Duties of the Confessor towards Various Classes of Penitents

Having treated of the minister of this Sacrament, the order of our matter requires that we next proceed to explain some general heads which are of considerable importance with regard to the use and practice of confession.

Many of the faithful, to whom, as a rule, no time seems to pass so slowly as that which is appointed by the laws of the Church for the duty of confession, are so removed from Christian perfection that, far from bestowing attention on those other matters which are obviously most efficacious in conciliating the favour and friendship of God, they do not even try to remember the sins that are to be confessed to the priest.

Since, therefore, nothing is to be omitted which can assist the faithful in the important work of salvation, the priest should be careful to observe if the penitent be truly contrite for his sins, and deliberately and firmly resolved to avoid sin for the future.


Roman Catechism, Part II, The Sacrament of Penance : The Well Disposed Should Be Exhorted To Thanksgiving And Perseverance

If the sinner is found to be thus disposed, he is to be admonished and earnestly exhorted to pour out his heart in gratitude to God for so great and so singular a blessing, and to supplicate unceasingly the aid of divine grace, shielded by which he may securely combat his evil propensities.

He should also be taught not to suffer a day to pass without devoting a portion of it to meditation on some mystery of the Passion of our Lord, and to exciting and inflaming himself to the imitation and most ardent love of his Redeemer. The fruit of such meditation will be to fortify him more and more every day against all the assaults of the devil. For what other reason is there why our courage sinks and our strength fails the moment the enemy makes even the slightest attack on us, but that we neglect by pious meditation to kindle within us the fire of divine love, which animates and invigorates the soul?


Roman Catechism, Part II, The Sacrament of Penance : The Indisposed Should Be Helped

The Indisposed Should Be Helped

But should the priest perceive that the penitent is not truly contrite, he will endeavour to inspire him with an anxious desire for contrition, inflamed by which he may resolve to ask and implore this heavenly gift from the mercy of God.


Roman Catechism, Part II, The Sacrament of Penance : Those Who Seek To Excuse Their Sins Should Be Corrected

The pride of some who seek by vain excuses to justify or extenuate their offences is carefully to be repressed. If, for instance, a penitent confesses that he was wrought up to anger, and immediately transfers the blame of the excitement to another, who, he complains, was the aggressor, he is to be reminded that such apologies are indications of a proud spirit, and of a man who either thinks lightly of, or is unacquainted with the enormity of his sin, while they serve rather to aggravate than to extenuate his guilt. He who thus labours to justify his conduct seems to say that then only will he exercise patience, when no one injures him a disposition than which nothing can be more unworthy of a Christian. Instead of lamenting the state of him who inflicted the injury he disregards the grievousness of the sin, and is angry with his brother. Having had an opportunity of honouring God by his exemplary patience, and of correcting a brother by his meekness, he turns the very means of salvation to his own destruction.


Roman Catechism, Part II, The Sacrament of Penance : Those Who Are Ashamed To Confess Their Sins Should Be Instructed

Still more pernicious is the fault of those who, yielding to a foolish bashfulness, cannot induce themselves to confess their sins. Such persons are to be encouraged by exhortation, and are to be reminded that there is no reason whatever why they should fear to disclose their sins, that to no one can it appear surprising if persons fall into sin, the common malady of the human race and the natural consequence of human infirmity.


Roman Catechism, Part II, The Sacrament of Penance : The Careless Should Be Rebuked

The Careless Should Be Rebuked

There are others who, either because they seldom confess their sins, or because they have bestowed no care or attention on the examination of their consciences, do not know well how to begin or end their confession. Such persons deserve to be severely rebuked, and are to be taught that before anyone approaches the tribunal of Penance he should employ every diligence to excite himself to contrition for his sins, and that this he cannot do without endeavouring to know and recollect them severally.


Roman Catechism, Part II, The Sacrament of Penance : The Unprepared Should Be Dismissed Or Led To Good Disposition

Should the confessor meet persons of this class entirely unprepared, he should dismiss them without harshness, exhorting them in the kindest terms to take some time to reflect on their sins, and then return; but should they declare that they have already done everything in their power to prepare, and there is reason to apprehend that if sent away they may not return, their confession is to be heard, particularly if they manifest some disposition to amend their lives and can be induced to accuse their own negligence and promise to atone for it at another time by a diligent and accurate scrutiny of conscience. In such cases, however, the confessor should proceed with caution. If, after having heard the confession, he is of the opinion that the penitent did not entirely lack diligence in examining his conscience or sorrow in detesting his sins, he may absolve him; but if he has found him deficient in both, he should, as we have already said, admonish him to use greater care in his examination of conscience, and dismiss him as kindly as he can.


Roman Catechism, Part II, The Sacrament of Penance : The Pastor Should Show The Wrong Of Human Respect

But as it sometimes happens that females, who may have forgotten some sin in a former confession, cannot bring themselves to return to the confessor, dreading to expose themselves before the people to the suspicion of having been guilty of something grievous or of looking for the praise of extraordinary piety, the pastor should frequently remind the faithful, both publicly and privately, that no one is gifted with so tenacious a memory as to be able to recollect all his thoughts, words and actions; that the faithful, therefore, should they call to mind some sin which they had previously forgotten, should not be deterred from returning to the priest. These and many other matters of the same nature demand the attention of priests in confession.


Roman Catechism, Part II, The Sacrament of Penance : Satisfaction

Satisfaction

The Third Part of Penance

Let us now come to the third part of Penance, which is called satisfaction. We shall begin by explaining its nature and efficacy, because the enemies of the Catholic Church have on these subjects taken ample occasion to sow discord and division, to the serious detriment of Christians.


Roman Catechism, Part II, The Sacrament of Penance : General Meaning Of The Word "Satisfaction,"

Satisfaction is the full payment of a debt; for that is sufficient or satisfactory to which nothing is wanting. Hence, when we speak of reconciliation to favour, to satisfy means to do what is sufficient to atone to the angered mind for an injury offered; and in this sense satisfaction is nothing more than compensation for an injury done to another. But, to come to the object that now engages us, theologians make use of the word satisfaction to signify the compensation man makes, by offering to God some reparation for the sins he has committed.


Roman Catechism, Part II, The Sacrament of Penance : Various Kinds Of Satisfaction To God

Various Kinds Of Satisfaction To God

This sort of satisfaction, since it has several degrees, can be understood in various senses.

The first and highest degree of satisfaction is that by which whatever we owe to God on account of our sins is paid abundantly, even though He should deal with us according to the strictest rigour of His justice. This degree of satisfaction appeases God and renders Him propitious to us; and it is a satisfaction for which we are indebted to Christ our Lord alone, who paid the price of our sins on the cross, and offered to God a superabundant satisfaction. No created being could have been of such worth as to deliver us from so heavy a debt. He is the propitiation for our sins, says St. John, and not for ours only but also for those of the whole world. This satisfaction, therefore, is full and superabundant, perfectly adequate to the debt of all sins committed in this world. It gives to man's actions great worth before God, and without it they would be deserving of no esteem whatever. This David seems to have had in view when, having asked himself, what shall I render to the Lord, for all the things that he hath rendered to me? and finding nothing besides this satisfaction, which he expressed by the word chalice, a worthy return for so many and such great favours, he replied: I will take the chalice of salvation, and I will call upon the name of the Lord.

There is another kind of satisfaction, which is called canonical, and is performed within a certain fixed period of time. Hence, according to the most ancient practice of the Church, when penitents are absolved from their sins, some penance is imposed, the performance of which is commonly called satisfaction.

By the same name is called any sort of punishment endured for sin, although not imposed by the priest, but spontaneously undertaken and performed by ourselves.


Roman Catechism, Part II, The Sacrament of Penance : Elements Of Sacramental Satisfaction

Elements Of Sacramental Satisfaction

This, however, does not belong to Penance as a Sacrament. Only that satisfaction constitutes part of the Sacrament which, as we have already said, is offered to God for sins at the command of the priest. Furthermore, it must be accompanied by a deliberate and firm purpose carefully to avoid sin for the future.

For to satisfy, as some define it, is to pay due honour to God: and this, it is evident, no person can do, who is not entirely resolved to avoid sin. Again, to satisfy is to cut off all occasions of sin, and to close every avenue against its suggestions. In accordance with this idea of satisfaction some have defined it as a cleansing, which effaces whatever defilement may remain in the soul from the stains of sin, and which exempts us from the temporal chastisements due to sin.


Roman Catechism, Part II, The Sacrament of Penance : Necessity Of Satisfaction

Necessity Of Satisfaction

Such being the nature of satisfaction, it will not be difficult to convince the faithful of the necessity imposed on the penitent of performing works of satisfaction. They are to be taught that sin carries in its train two evils, the stain and the punishment. Whenever the stain is effaced, the punishment of eternal death is forgiven with the guilt to which it was due; yet, as the Council of Trent declares, the remains of sin and the temporal punishment are not always remitted.

Of this the Scriptures afford many conspicuous examples, such as are found in the third chapter of Genesis, in the twelfth and twentysecond of Numbers, and in many other places. That of David, however, is the best known and most striking. Although the Prophet Nathan had announced to him: The Lord also hath taken away thy sin, thou shalt not , yet David voluntarily subjected himself to the most severe penance, imploring night and day the mercy of God in these words: Wash me yet more from my iniquity, and cleanse me from my sin; for I know my iniquity, and my sin is always before me. Thus did he beseech the Lord to pardon not only the crime, but also the punishment due to it, and to restore him, cleansed from the remains of sin, to his former state of purity and integrity. This he besought with most earnest supplications, and yet the Lord punished his transgression with the loss of his adulterous offspring, the rebellion and death of his beloved son Absalom, and with the other chastisements and calamities with which he had previously threatened him.

In Exodus, too, we read that though the Lord yielded to the prayers of Moses and spared the idolatrous Israelites, yet He threatened the enormity of their crime with heavy chastisement, and Moses himself declared that the Lord would take severest vengeance on it, even to the third and fourth generations.

That such was at all times the doctrine of the holy Fathers in the Catholic Church, their own testimony most clearly proves.


Roman Catechism, Part II, The Sacrament of Penance : It Is Required By God's Justice And Mercy

Advantages of Satisfaction

Why in the Sacrament of Penance, as in that of Baptism, the punishment due to sin is not entirely remitted is admirably explained in these words of the Council of Trent: Divine justice seems to require that they who through ignorance sinned before Baptism, should recover the friendship of God in a different manner from those who, after they have been freed from the thraldom, of sin and the devil and have received the gifts of the Holy Ghost, dread not knowingly to violate the temple of God and grieve the Holy Spirit. It is also in keeping with the divine mercy not to remit our sins without any satisfaction, lest, taking occasion hence, and imagining our sins less grievous than they are, we should become injurious, as it were, and contumelious to the Holy Ghost, and should fall into greater enormities, treasuring up to ourselves wrath against the day of wrath. These satisfactory penances have, no doubt, great influence in recalling from and, as it were, bridling against sin, and in rendering the sinner more vigilant and cautious for the future.


Roman Catechism, Part II, The Sacrament of Penance : Satisfaction Atones To The Church

Satisfaction Atones To The Church

Furthermore (these satisfactions) serve as testimonies of our sorrow for sin committed, and thus atone to the Church which is grievously insulted by our crimes. God, says St. Augustine, despises not a contrite and humble heart; but, as heartfelt grief is generally concealed from others, and is not manifested by words or other signs, wisely, therefore, are penitential times appointed by those who preside over the Church, in order to atone to the Church, in which sins are forgiven.


Roman Catechism, Part II, The Sacrament of Penance : Satisfaction Deters Others From Sin

Satisfaction Deters Others From Sin

Besides, the example presented by our penitential practices serves as a lesson to others, how to regulate their lives and practice piety. Seeing the punishments inflicted on sin, they must feel the necessity of using the greatest circumspection through life, and of correcting their former habits.

The Church, therefore, with great wisdom ordained that when anyone had committed a public crime, a public penance should be imposed on him, in order that others, being deterred by fear, might more carefully avoid sin in future. This has sometimes been observed even with regard to secret sins of more than usual gravity.

But with regard to public sinners, as we have already said, they were never absolved until they had performed public penance. During the performance of this penance, the pastors poured out prayers to God for their salvation, and ceased not to exhort the penitents to do the same. In this respect, great was the care and solicitude of St. Ambrose, of whom it is related that many who came to the tribunal of Penance with hardened hearts were so softened by his tears as to conceive the sorrow of true contrition. But in process of time the severity of ancient discipline was so relaxed and charity grew so cold, that in our days many of the faithful think inward sorrow of soul and grief of heart unnecessary for obtaining pardon, imagining that a mere appearance of sorrow is sufficient.


Roman Catechism, Part II, The Sacrament of Penance : By Satisfaction We Are Made Like Unto Christ

Again, by undergoing these penances we are made like unto Jesus Christ our Head, inasmuch as He Himself suffered and was tempted. As St. Bernard observes, nothing can appear so unseemly as a delicate member under a head crowned with thorns. To use the words of the Apostle: We are jointheirs with Christ, yet so if we suffer with him; and again, If we be dead with him, we shall live also with him; if we suffer, we shall also reign with him.


Roman Catechism, Part II, The Sacrament of Penance : Satisfaction Heals The Wounds Of Sin

Satisfaction Heals The Wounds Of Sin

St. Bernard also observes that sin produces two effects: a stain on the soul and a wound; that the stain is removed through the mercy of God, while to heal the wound inflicted by sin the remedy of penance is most necessary. When a wound has been healed, some scars remain which demand attention; likewise, with regard to the soul, after the guilt of sin is forgiven, some of its effects remain, from which the soul requires to be cleansed.

St. Chrysostom fully confirms the same doctrine when he says: It is not enough that the arrow has been extracted from the body; the wound which it inflicted must also be healed. So with regard to the soul, it is not enough that sin has been pardoned; the wound which it has left must also be healed by penance.

St. Augustine also frequently teaches that penance exhibits at once the mercy and the justice of God, His mercy by which He pardons sin and the eternal punishment due to sin; His justice by which He exacts temporary punishment from the sinner.


Roman Catechism, Part II, The Sacrament of Penance : Satisfaction Disarms The Divine Vengeance

Finally, the punishment which the sinner endures disarms the vengeance of God and averts the punishments decreed against us. Thus the Apostle says: If we would judge ourselves, we should not be judged; but whilst we are judged, we are chastised by the Lord, that we be not condemned with this world. If all this is explained to the faithful, it must have great influence in exciting them to perform works of penance.


Roman Catechism, Part II, The Sacrament of Penance : Source of the Efficacy of Satisfactory Works

Of the great efficacy of penance we may form some idea, if we reflect that it arises entirely from the merits of the Passion of Christ our Lord. It is His Passion that imparts to our good actions two greatest advantages: the first, that we may merit the rewards of eternal glory, so that a cup of cold water given in His name shall not be without its reward; the second, that we may be able to satisfy for our sins.

Nor does this lessen the most perfect and superabundant satisfaction of Christ our Lord, but, on the contrary, renders it still more conspicuous and illustrious. For the grace of Christ is seen to abound more, inasmuch as it communicates to us not only what He merited and paid of Himself alone, but also what, as Head, He merited and paid in His members, that is, in holy and just men. Hence it can be seen how such great weight and dignity belong to the good actions of the pious. For Christ our Lord continually infuses His grace into the devout soul united to Him by charity, as the head to the members, or as the vine through the branches. This grace always precedes, accompanies and follows our good works, and without it we can have no merit, nor can we at all satisfy God.

Hence it is that nothing seems wanting to the just. Through their works done by the power of God, they are able, on the one hand, to satisfy God's law, as far as their human and mortal condition will allow; and, on the other hand, they can merit eternal life, to the fruition of which they will be admitted if they die in the state of God's grace. Well known are the words of the Saviour: He that shall drink of the water that I will give him shall not thirst for ever; but the water that I will give him shall become in him a fountain of water, springing up into life everlasting.


Roman Catechism, Part II, The Sacrament of Penance : Conditions for Satisfaction

Conditions for Satisfaction

In satisfaction two things are particularly required: the one, that he who satisfies be in a state of grace, the friend of God, since works done without faith and charity cannot be acceptable to God; the other, that the works performed be such as are of their own nature painful or laborious. They are a compensation for past sins, and, to use the words of the holy martyr Cyprian, the redeemers, as it were, of past sins, and must, therefore, in some way be disagreeable.

It does not, however, always follow that they are painful or laborious to those who undergo them. The influence of habit, or the intensity of divine love, frequently renders the soul insensible to things the most difficult. Such works, however, do not therefore cease to be satisfactory. It is the privilege of the children of God to be so inflamed with His love, that while undergoing the most cruel tortures, they are either almost insensible to them, or bear them all with the greatest joy.


Roman Catechism, Part II, The Sacrament of Penance : Works Of Satisfaction Are Of Three Kinds

Pastors should teach that all kinds of satisfaction are reducible to three heads: prayer, fasting and almsdeeds, which correspond to three kinds of goods which we have received from God, those of the soul, those of the body and what are called external goods.

Nothing can be more effectual in uprooting all sin from the soul than these three kinds of satisfaction. For since whatever is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, everyone can see that to these three causes of disease are opposed also three remedies. To the first is opposed fasting; to the second, almsdeeds; to the third, prayer.

Moreover, if we consider those whom our sins injure, we shall easily perceive why all kinds of satisfaction are reduced especially to these three. For those (we offend by our sins) are: God, our neighbour and ourselves. God we appease by prayer, our neighbour we satisfy by alms, and ourselves we chastise by fasting.

As this life is chequered by many and various afflictions, the faithful are to be particularly reminded that those who patiently bear all the trials and afflictions coming from the hand of God acquire abundant satisfaction and merit; whereas those who suffer with reluctance and impatience deprive themselves of all the fruits of satisfaction, merely enduring the punishment which the just judgment of God inflicts upon their sins.


Roman Catechism, Part II, The Sacrament of Penance : One Can Satisfy For Another

One Can Satisfy For Another

In this the supreme mercy and goodness of God deserve our grateful acknowledgment and praise, that He has granted to our frailty the privilege that one may satisfy for another. This, however, is a privilege which is confined to the satisfactory part of Penance alone. As regards contrition and confession, no one is able to be contrite for another; but those who are in the state of grace may pay for others what is due to God, and thus we may be said in some measure to bear each other's burdens.

This is a doctrine on which the faithful cannot for a moment entertain a doubt, since we profess in the Apostle's Creed our belief in the Communion of Saints. For since we are all reborn to Christ in the same cleansing waters of Baptism and are partakers of the same Sacraments, and, above all, are nourished with the same body and blood of Christ our Lord, as our food and drink, we are all, it is manifest, members of the same body. As then the foot does not perform its functions solely for itself, but also for the sake of the eyes, and as the eyes see not only for their own sake, but for the general good of all the members, so also works of satisfaction must be considered common to us all.

This, however, is not true in reference to all the advantages to be derived from satisfaction. For works of satisfaction are also medicinal, and are so many remedies prescribed to the penitent to heal the depraved affections of the soul. It is clear that those who do not satisfy for themselves can have no share in this fruit of penance.

These three parts of Penance, contrition, confession and satisfaction, should be fully and clearly explained.


Roman Catechism, Part II, The Sacrament of Penance : Restitution Must Be Insisted On

Restitution Must Be Insisted On

Duties of the Confessor as Regards Satisfaction

Above all, priests should be very careful not to give absolution to any penitent, whose confession they have heard, without obliging him to make full satisfaction for any injury to his neighbour's goods or character for which he seems responsible. No person is to be absolved until he has first faithfully promised to restore all that belongs to others.

But as there are many who readily promise to comply with their duty in this respect, yet are deliberately determined never to fulfil their promises, these persons should be obliged to make restitution, and the words of the Apostle are to be frequently pressed upon their minds: He that stole, let him now steal no more; but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need.


Roman Catechism, Part II, The Sacrament of Penance : Quantity And Quality Of Penances Should Be Reasonable

In imposing penance priests should do nothing arbitrarily, but should be guided solely by justice, prudence and piety. In order to show that they follow this rule, and also to impress more deeply on the mind of the penitent the enormity of his sin, it will be useful sometimes to remind him of the severe punishments inflicted by the ancient penitential canons, as they are called, for certain sins. The nature of the sin, therefore, will regulate the extent of the satisfaction.

No satisfaction can be more salutary than to require of the penitent to devote, for a certain number of days, some time to prayer, not omitting to pray to God in behalf of all mankind, and particularly for those who have departed this life in the Lord.


Roman Catechism, Part II, The Sacrament of Penance : Voluntary Works Of Penance Should Be Recommended

Penitents should also be exhorted to undertake of their own accord the frequent performance of the penances imposed by the confessor, and thus so to conduct their lives that, having faithfully complied with everything which the Sacrament of Penance demands, they may never cease earnestly to practice the virtue of penance.

PUBLIC PENANCES SHOULD SOMETIMES BE GIVEN

Should it be deemed proper sometimes to visit public crimes with public penance, and should the penitent express great reluctance of seek to escape from its performance, he should not be listened to too readily, but should be persuaded to embrace with cheerfulness and readiness that which will be salutary to himself and to others.


Roman Catechism, Part II, The Sacrament of Penance : Admonition

Admonition

These things concerning the Sacrament of Penance and its several parts should be taught in such a manner as to enable the faithful not only to understand them perfectly, but also, with the Lord's help, to resolve to put them in practice piously and religiously.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Importance Of Instruction On Extreme Unction

THE SACRAMENT OF EXTREME UNCTION

In all thy works, the Scriptures teach, remember thy last end, and thou shalt never sin, words which convey to the pastor a silent admonition to omit no opportunity of exhorting the faithful to constant meditation on death. The Sacrament of Extreme Unction, because inseparably associated with recollection of the day of death, should, it is obvious, form a subject of frequent instruction, not only because it is right to explain the mysteries of salvation, but also because death, the inevitable doom of all men, when recalled to the minds of the faithful, represses depraved passion. Thus shall they be less disturbed by the approach of death, and will pour forth their gratitude in endless praises to God, who has not only opened to us the way to true life in the Sacrament of Baptism, but has also instituted that of Extreme Unction, to afford us, when departing this mortal life, an easier way to heaven.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Names of this Sacrament

Names of this Sacrament

In explaining what is more necessary on this subject we shall follow almost the same order observed in the exposition of the other Sacraments. Hence we shall first show that this Sacrament is called Extreme Unction, because among all the unctions prescribed by our Lord to His Church, this is the last to be administered.

For this reason it was also called by our predecessors in the faith, the Sacrament of the anointing of the sick, and also the Sacrament of the dying, names which easily turn the minds of the faithful to the remembrance of that last hour.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Extreme Unction Is a True Sacrament

Extreme Unction Is a True Sacrament

That Extreme Unction is strictly speaking a Sacrament, is first to be explained; and this the words of St. James the Apostle, promulgating the law of this Sacrament, clearly establish. Is any man, he says, sick amongst you ? Let him bring in the priests of the church, and let them pray over him, anointing 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. When the Apostle says that sins are forgiven, he ascribes to Extreme Unction the nature and efficacy of a Sacrament.

That such has been at all times the doctrine of the Catholic Church on Extreme Unction, many Councils testify, and the Council of Trent denounces anathema against all who presume to teach or think otherwise. Innocent I also recommends this Sacrament with great earnestness to the attention of the faithful.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Extreme Unction Is But One Sacrament

Extreme Unction Is But One Sacrament

Pastors, therefore, should teach that Extreme Unction is a true Sacrament, and that, although administered with many anointings, each given with a peculiar prayer, and under a peculiar form, it constitutes not many, but one Sacrament. It is one, however, not in the sense that it is composed of inseparable parts, but because each of the parts contributes to its perfection, as is the case with every object composed of many parts. As a house which consists of a great variety of parts derives its perfection from unity of plan, so is this Sacrament, although composed of many and different things and words, but one sign, and it effects only that one thing of which it is the sign.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Essential Parts of Extreme Unction

Essential Parts of Extreme Unction

Pastors should also teach what are the component parts of this Sacrament, its matter and form. These St. James does not omit, and each is replete with its own peculiar mysteries.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Matter Of Extreme Unction

The Matter Of Extreme Unction

Its element, then, or matter, as defined by Councils, particularly by the Council of Trent, consists of oil consecrated by the Bishop. Not any kind of oil extracted from fatty or greasy substances, but olive oil alone (can be the matter of this Sacrament).

Thus its matter is most significant of what is inwardly effected in the soul by the Sacrament. Oil is very efficacious in soothing bodily pain, and the power of this Sacrament lessens the pain and anguish of the soul. Oil also restores health, brings joy, feeds light, and is very efficacious in refreshing bodily fatigue. All these effects signify what the divine power accomplishes in the sick man through the administration of this Sacrament. So much will suffice in explanation of the matter.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Form Of Extreme Unction

The Form Of Extreme Unction

The form of the Sacrament is the word and solemn prayer which the priest uses at each anointing: By this Holy Unction may God pardon thee whatever sins thou hast committed by the evil use of sight, smell or touch.

That this is the true form of this Sacrament we learn from these words of St. James: Let them pray over him . . . and the prayer of faith shall save the sick man. Hence we can see that the form is to be applied by way of prayer. The Apostle does not say of what particular words that prayer is to consist; but this form has been handed down to us by the faithful tradition of the Fathers, so that all the Churches retain the form observed by the Church of Rome, the mother and mistress of all Churches. Some, it is true, alter a few words, as when for God pardon thee, they say (God) remit, or (God) spare, and sometimes, May (God) remedy all the evil thou hast committed. But as there is no change of meaning, it is clear that all religiously observe the same form.

It should not excite surprise that, while the form of each of the other Sacraments either absolutely signifies what it expresses, such as I baptise thee, or I Sign thee with the sign of the cross, or is pronounced, as it were, by way of command, as in administering Holy Orders, Receive power, the form of Extreme Unction alone is expressed by way of prayer. Wisely has it been so appointed. For since this Sacrament is administered not only for the spiritual grace which it bestows, but also for the recovery of health, which, however, is not always obtained, therefore use a deprecative form, in order to implore of God's mercy what the virtue of the Sacrament does not always and uniformly effect.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Ceremonies Of Extreme Unction

The Ceremonies Of Extreme Unction

In the administration of this Sacrament special rites are also used, consisting principally of prayers offered by the priest for the recovery of the sick person. There is no Sacrament, the administration of which is accompanied with more numerous prayers; and with good reason, for at that moment more than ever the faithful require the assistance of pious prayers. All who may be present, and especially the pastor, should pour out their fervent aspirations to God, and earnestly commend to His mercy the life and salvation of the sufferer.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Institution of Extreme Unction

Institution of Extreme Unction

Having thus proved that Extreme Unction is truly and properly to be numbered among the Sacraments, we rightly infer that it owes its institution to Christ our Lord. It was subsequently made known and promulgated to the faithful by the Apostle St. James.

Our Saviour Himself, however, seems to have given some indication of it, when He sent His disciples two and two before Him; for the Evangelist informs us that going forth, they preached that all should do penance; and they cast out many devils, and anointed with oil many who were sick, and healed them.

This anointing cannot be supposed to have been invented by the Apostles, but was commanded by our Lord. Nor did its power arise from any natural virtue. Its efficacy, we must believe, was mystical, having been instituted to heal the maladies of the soul, rather than to cure the diseases of the body. This is the doctrine taught by St. Denis, St. Ambrose, St. Chrysostom and St. Gregory the Great; so that it cannot be at all doubted that Extreme Unction is to be recognised and venerated as one of the seven Sacraments of the Catholic Church.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Subject of Extreme Unction

The Subject of Extreme Unction

But although instituted for the use of all, Extreme Unction is not lo be administered indiscriminately to all.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Subject Must Be In Danger Of Death

The Subject Must Be In Danger Of Death

In the first place, it is not to be administered to persons in sound health, according to these words of St. James: Is anyone sick amongst you? This is also proved by the fact that Extreme Unction was instituted as a remedy not only for the diseases of the soul, but also for those of the body. Now only the sick need a remedy, and therefore this Sacrament is to be administered to those only whose malady is such as to excite apprehensions of approaching death.

It is, however, a very grievous sin to defer the Holy Unction until, all hope of recovery being lost, life begins to ebb, and the sick person is fast verging into a state of insensibility. It is obvious that if the Sacrament is administered while consciousness and reason are yet unimpaired, and the mind is capable of eliciting acts of faith and of directing the will to sentiments of piety, a more abundant participation of its graces must be received. Though this heavenly medicine is in itself always salutary, pastors should be careful to apply it when its efficacy can be aided by the piety and devotion of the sick person.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Danger Must Arise From Sickness

The Danger Must Arise From Sickness

Extreme Unction, then, can be administered to no one who is not dangerously sick; not even to those who are in danger of death, as when they undertake a perilous voyage, or enter into battle with the sure prospect of death, or have been condemned to death and are on the way to execution.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Person Anointed Must Have Attained The Use Of Reason

Furthermore, all those who have not the use of reason are not fit subjects for this Sacrament; and likewise children who, having committed no sins, do not need the Sacrament as a remedy against the remains of sin. The same is true of idiots and insane persons, unless they give indications in their lucid intervals of a disposition to piety, and express a desire to be anointed. To persons who from their birth never enjoyed the use of reason this Sacrament is not to be administered; but if a sick person, while in the possession of his faculties, expresses a wish to receive Extreme Unction and afterwards becomes delirious he is to be anointed.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Administration of Extreme Unction

Administration of Extreme Unction

The Sacred Unction is to be applied not to the entire body, but to the organs of sense only, to the eyes, on account of sight; to the ears, on account of hearing; to the nostrils, on account of smell; to the mouth, on account of taste and speech; to the hands, on account of touch. The sense of touch, it is true, is diffused throughout the entire body, yet it is more developed in the hands.

This manner of administering Extreme Unction is observed throughout the universal Church, and is in keeping with the medicinal nature of the Sacrament. As in corporal disease, although the malady affects the entire body, yet the cure is applied to that part only which is the seat and origin of the disease; so likewise this Sacrament is applied not to the entire body, but to those members in which the power of sensation is most conspicuous, and also to the loins, which are, as it were, the seat of concupiscence, and to the feet, by which we move from one place to another.

Here it is to be observed that, during the same illness, and while the danger of dying continues the same, the sick person is to be anointed but once. Should he, however, recover after he has been anointed, he may receive the aid of this Sacrament as often as he shall have relapsed into the same danger of death. This Sacrament, therefore, is evidently to be numbered among those which may be repeated.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Dispositions for the Reception of Extreme Unction

As all care should be taken that nothing impede the. grace of the Sacrament, and as nothing is more opposed to it than the consciousness of mortal guilt, the constant practice of the Catholic Church must be observed of administering the Sacrament of Penance and the Eucharist before Extreme Unction.

And next, let parish priests strive to persuade the sick person to receive this Sacrament from the priest with the same faith with which those of old who were to be healed by the Apostles used to present themselves. But the salvation of his soul is to be the first object of the sick man's wishes, and after that the health of the body, with this qualification, if it be for the good of his soul.

Nor should the faithful doubt that those holy and solemn prayers which are used by the priest, not in his own person, but in that of the Church and of our Lord Jesus Christ, are heard by God; and they are most particularly to be exhorted on this one point, to take care that the Sacrament of this most salutary oil be administered to them holily and religiously, when the sharper conflict seems at hand, and the energies of the mind as well as of the body appear to be failing.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Minister of Extreme Unction

The Minister of Extreme Unction

Who the minister of Extreme Unction is we learn from the same Apostle that promulgated the law of the Lord; for he says: Let him bring in the priests (presbyters). By which name, as the Council of Trent has well explained, he does not mean persons advanced in years, or of chief authority among the people, but priests who have been duly ordained by Bishops with the imposition of hands.

To the priest, therefore, has been committed the administration of this Sacrament; not, however, to every priest, as holy Church has decreed, but to the proper pastor who has jurisdiction, or to another authorised by him to discharge this office.

In this, however, as also in the administration of the other Sacraments, it is to be most distinctly remembered that the priest is the representative of Christ our Lord, and of His spouse, holy Church.


Roman Catechism, Part II, The Sacrament of Extreme Unction : The Effects of Extreme Unction

The Effects of Extreme Unction

The advantages we receive from this Sacrament are also to be accurately explained, so that if nothing else can allure the faithful to its reception, they may be induced at least by its utility; for we are naturally disposed to measure almost all things by our interests.

Pastors, therefore, should teach that by this Sacrament is imparted grace that remits sins, and especially lighter, or as they are commonly called, venial sins; for mortal sins are removed by the Sacrament of Penance. Extreme Unction was not instituted primarily for the remission of grave offences; only Baptism and Penance accomplish this directly.

Another advantage of the Sacred Unction is that it liberates the soul from the languor and infirmity which it contracted from sins, and from all the other remains of sin. The time most opportune for this cure is when we are afflicted with severe illness and danger to life impends, for it has been implanted in man by nature to dread no human visitation so much as death. This dread is greatly augmented by the recollection of our past sins, especially if our conscience accuses us of grave offences; for it is written: They shall come with fear at the thought of their sins, and their iniquities shall stand against them to convict them. Another source of vehement anguish is the anxious thought that we must soon afterwards stand before the judgment seat of God, who will pass on us a sentence of strictest justice according to our deserts. It often happens that, struck with this terror, the faithful feel themselves deeply agitated; and nothing conduces more to a tranquil death than to banish sadness, await with a joyous mind the coming of our Lord, and be ready willingly to surrender the deposit entrusted whenever it shall be His will to demand it back. To free the minds of the faithful from this solicitude, and fill the soul with pious and holy joy is, then, an effect of the Sacrament of Extreme Unction.

From it, moreover, we derive another advantage, which may justly be deemed the greatest of all. For although the enemy of the human race never ceases, while we live, to meditate our ruin and destruction, yet at no time does he more violently use every effort utterly to destroy us, and, if possible, deprive us of all hope of the divine mercy, than when he sees the last day of life approach. Therefore arms and strength are supplied to the faithful in this Sacrament to enable them to break the violence and impetuosity of the adversary, and to fight bravely against him; for the soul of the sick is relieved and encouraged by the hope of the divine goodness, strengthened by which it bears more lightly ail the burdens of sickness, and eludes with greater ease the artifice and cunning of the devil who lies in wait for it.

Finally, the recovery of health, if indeed advantageous, is another effect of this Sacrament. And if in our days the sick obtain this effect less frequently, this is to be attributed, not to any defect of the Sacrament, but rather to the weaker faith of a great part of those who are anointed with the sacred oil, or by whom it is administered; for the Evangelist bears witness that the Lord wrought not many miracles among His own, because of their unbelief.

It may also be truly said at the Christian religion, since it has struck its roots more deeply in the minds of men, stands now less in need of the aids of such miracles than it did formerly, at the commencement of the rising Church. Nevertheless, faith should be strongly excited in this respect, and whatever it may please God in His wisdom to do with regard to the health of the body, the faithful ought to rely on a sure hope of attaining, by virtue of this sacred oil, health of the soul, and of experiencing, should the hour of their departure from life be at hand, the fruit of that glorious assurance: Blessed are the dead who die in the Lord.


Roman Catechism, Part II, The Sacrament of Extreme Unction : Admonition

Admonition

We have thus explained briefly the Sacrament of Extreme Unction. But if these points are developed by the pastor at greater length and with the care the subject demands, it is not to be doubted that the faithful will derive very great fruit of piety from his instruction.


Roman Catechism, Part II, The Sacrament of Holy Orders : Importance Of Instruction On This Sacrament

THE SACRAMENT OF HOLY ORDERS

If one attentively considers the nature and essence of the other Sacraments, it will readily be seen that they all depend on the Sacrament of Orders to such an extent that without it some of them could not be constituted or administered at all; while others would be deprived of all their solemn ceremonies, as well as of a certain part of the religious respect and exterior honour accorded to them. Wherefore in continuing the exposition of the doctrine of the Sacraments, it will be necessary for pastors to bear in mind that it is their duty to explain with even special care the Sacrament of Orders.

This explanation will be highly advantageous. First of all to the pastor himself, then to all those who have entered on the ecclesiastical state, and finally to the people in general. To the pastor himself, because by treating of this subject he himself will be more deeply moved to stir up within him the grace he has received in this Sacrament; to those who have been called to the portion of the Lord, partly by animating them with a like spirit of piety, and partly by affording them an opportunity of acquiring a knowledge of such things as will enable them all the more easily to advance to higher orders; to the rest of the faithful, first, because it enables them to understand the respect due to the Church's ministers, and secondly, because as it often happens that many may be present who have destined their children, while yet young, for the Church's service, or who desire to embrace that life themselves, it is far from right that such persons should be unacquainted with the principal truths regarding this particular state.


Roman Catechism, Part II, The Sacrament of Holy Orders : Dignity of this Sacrament

Dignity of this Sacrament

In the first place, then, the faithful should be shown how great is the dignity and excellence of this Sacrament considered in its highest degree, the priesthood.

Bishops and priests being, as they are, God's interpreters and ambassadors, empowered in His name to teach mankind the divine law and the rules of conduct, and holding, as they do, His place on earth, it is evident that no nobler function than theirs can be imagined. Justly, therefore, are they called not only Angels, but even gods, because of the fact that they exercise in our midst the power and prerogatives of the immortal God.

In all ages, priests have been held in the highest honour; yet the priests of the New Testament far exceed all others. For the power of consecrating and offering the body and blood of our Lord and of forgiving sins, which has been conferred on them, not only has nothing equal or like to it on earth, but even surpasses human reason and understanding.

And as our Saviour was sent by His Father, and as the Apostles and disciples were sent into the whole world by Christ our Lord, so priests are daily sent with the same powers, for the perfecting of the saints, for the work of the ministry, and the edifying of the body of Christ.


Roman Catechism, Part II, The Sacrament of Holy Orders : Holiness, Knowledge, Prudence

Holiness, Knowledge, Prudence

Requirements in Candidates for Orders

The burden of this great office, therefore, should not be rashly imposed on anyone, but is to be conferred on those only who by their holiness of life, their knowledge, faith and prudence, are able to bear it.


Roman Catechism, Part II, The Sacrament of Holy Orders : Divine Call

Divine Call

Let no one take the honour to himself, but he that is called by God as Aaron was; and they are called by God who are

called by the lawful ministers of His Church. It is to those who arrogantly intrude themselves into this ministry that the Lord must be understood to refer when He says: I did not send prophets, yet they ran. Nothing can be more unhappy and wretched than such a class of men as this, and nothing more calamitous to the Church of God.


Roman Catechism, Part II, The Sacrament of Holy Orders : Right Intention

Right Intention

In every action we undertake it is of the highest importance to have a good motive in view, for if the motive is good, the rest proceeds harmoniously. The candidate for Holy Orders, therefore, should first of all be admonished to entertain no purpose unworthy of so exalted an office.

This subject demands all the greater attention, since in these days the faithful often sin gravely in this respect. Some there are who embrace this state to secure the necessaries of life, and who, consequently, seek in the priesthood, just as other men do in the lowest walks of life, nothing more or less than gain. Though both the natural and divine law lay down, as the Apostle remarks, that he who serves the altar should live by the altar; yet to approach the altar for the sake of gain and money is one of the very gravest of sacrileges.

Some are attracted to the priesthood by ambition and love of honours; while there are others who desire to be ordained simply in order that they may abound in riches, as is proved by the fact that unless some wealthy benefice were conferred on them, they would not dream of receiving Holy Orders. It is such as these that our Saviour describes as hirelings, who, in the words of Ezechiel, feed themselves and not the sheep, and whose baseness and dishonesty have not only brought great disgrace on the ecclesiastical state, so much so that hardly anything is now more vile and contemptible in the eyes of the faithful, but also end in this, that they derive no other fruit from their priesthood than was derived by Judas from the Apostleship, which only brought him everlasting destruction.

But they, on the other hand, who are lawfully called by God, and who undertake the ecclesiastical state with the single motive of promoting the honour of God, are truly said to enter the Church by the door.

This, however, must not be understood as if the same law did not bind all men equally. Men have been created to honour God, and this the faithful in particular, who have obtained the grace of Baptism, should do with their whole heart, their whole soul, and with all their strength.

But those who desire to receive the Sacrament of Orders, should aim not only at seeking the glory of God in all thingsan obligation admittedly common to all men, and particularly to the faithful but also to serve Him in holiness and justice in whatever sphere of His ministry they may be placed. Just as in the army all the soldiers obey the general's orders, though they all have not the same functions to discharge, one being a centurion, another a prefect, so in like manner, though all the faithful should diligently practice piety and innocence, which are the chief means of honouring God, yet they who are in Holy Otters have certain special duties and functions to discharge in the Church. Thus they offer Sacrifice for themselves and for all the people; they explain God's law and exhort and form the faithful to observe it promptly and cheerfully; they administer the Sacraments of Christ our Lord by means of which all grace is conferred and increased; and, in a word, they are separated from the rest of the people to fill by far the greatest and noblest of all ministries.


Roman Catechism, Part II, The Sacrament of Holy Orders : The Twofold Power Conferred by this Sacrament

Having explained all this, the pastor should now turn his attention to the special properties of this Sacrament, so that the faithful who desire to enter into the ecclesiastical state may understand the nature of the office to which they are called and the extent of the power bestowed by God on the Church and her ministers.

This power is twofold: the powers of orders and the power of jurisdiction. The power of orders has for its object the real body of Christ our Lord in the Blessed Eucharist. The power of jurisdiction refers altogether to the mystical body of (Christ. The scope of this power is to govern and rule the Christian people, and lead them to the unending bliss of heaven.


Roman Catechism, Part II, The Sacrament of Holy Orders : The Power Of Orders

The Power Of Orders

The power of orders not only embraces the power of consecrating the Eucharist, but also fits and prepares the souls of men for its reception. It also embraces all else that can have any reference to the Eucharist. Regarding this power numerous passages of Sacred Scripture may be adduced; but the weightiest and most striking are those which are read in St. John and St. Matthew: As the Father, says our Lord, hath sent me I also send you. .... Receive ye the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained; and: Amen, I say to you, whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed a also in heaven. These texts, when expounded by pastors, in accordance with the teaching and authority of the Fathers, will throw great light on this truth.


Roman Catechism, Part II, The Sacrament of Holy Orders : Greatness Of This Power

Greatness Of This Power

This power far excels that given under the law of nature to certain ones who had charge of sacred things. The period previous to the written law must have had its priesthood and its spiritual power, since it is certain that it had its law; for these two, as the Apostle testifies, are so closely connected that if the priesthood is transferred, the law must necessarily be transferred also. Guided, therefore, by a natural instinct, men recognised that God is to be worshipped; and hence it follows that in every nation some, whose power might in a certain sense be called spiritual, were given the care of sacred things and of divine worship.

This power was also possessed by the Jews; but though it was superior in dignity to that with which priests were invested under the law of nature, yet it must be regarded as far inferior to the spiritual power that is found in the New Law. For the latter is heavenly, and surpasses all the power of Angels; it is derived not from the Mosaic priesthood, but from Christ our Lord who was a priest, not according to the order of Aaron, but according to the order of Melchisedech. For He it is who, Himself endowed with the supreme power of granting grace and remitting sins, left to His Church this power, although He limited it in extent and attached it to the Sacraments.


Roman Catechism, Part II, The Sacrament of Holy Orders : Names of this Sacrament

Names of this Sacrament

Hence to exercise this power certain ministers are appointed and solemnly consecrated, which consecration is called the Sacrament of Orders, or Sacred Ordination. The Fathers used this word, which in itself has a most extensive signification, to show the dignity and excellence of God's ministers.

In fact, order, when understood in its strict meaning and acceptation, is the arrangement of superior and inferior things so disposed as to stand in mutual relation towards each other. Now as in this ministry there are many grades and various functions, and as all these are disposed and arranged according to a definite plan, the name Order has been well and properly applied to it.


Roman Catechism, Part II, The Sacrament of Holy Orders : Holy Orders Is a Sacrament

Holy Orders Is a Sacrament

That Sacred Ordination is to be numbered among the Sacraments of the Church, the Council of Trent has established by the same line of reasoning as we have already used several times. Since a Sacrament is a sign of a sacred thing, and since the outward action in this consecration denotes the grace and power bestowed on him who is consecrated, it becomes clearly evident that Order must be truly and properly regarded as a Sacrament. Thus the Bishop, handing to him who is being ordained a chalice with wine and water, and a paten with bread, says: Receive the power of offering sacrifice, etc. In these words, pronounced along with the application of the matter, the Church has always taught that the power of consecrating the Eucharist is conferred, and that a character is impressed on the soul which brings with it grace necessary for the due and proper discharge of that office, as the Apostle declares thus: I admonish thee that thou stir up the grace of God which is in thee, by the imposition of my hands; for God hath not given us the spirit of fear, but of power, and of love, and of sobriety.


Roman Catechism, Part II, The Sacrament of Holy Orders : Number of Orders

Number of Orders

Now, to use the words of the holy Council: The ministry of so sublime a priesthood being a thing all divine, it is but befitting its worthier and more reverent exercise that in the Church's well-ordered disposition there should be several different orders of ministers destined to assist the priesthood by virtue of their office, orders arranged in such a way that those who have already received clerical tonsure should be raised, step by step, from the lower to the higher orders.

It should be taught, therefore, that these orders are seven in number, and that this has been the constant teaching of the Catholic Church. These orders are those of porter, lector, exorcist, acolyte, subdeacon, deacon and priest.

That the number of ministers was wisely established thus may be proved by considering the various offices that are necessary for the celebration of the Holy Sacrifice of the Mass and the consecration and administration of the Blessed Eucharist, this being the principal scope of their institution.

They are divided into major or sacred, and minor orders. The major or sacred orders are priesthood, deaconship and subdeaconship; while the minor orders are those of acolyte, exorcist, lector and porter, concerning each of which we shall now say a few words so that the pastor may be able to explain them to those especially whom he knows to be about to receive any of the orders in question.


Roman Catechism, Part II, The Sacrament of Holy Orders : Tonsure

Tonsure

In the beginning should be explained first tonsure, and it should be shown that this is a sort of preparation for the reception of orders. As men are prepared for Baptism by exorcisms and for Matrimony by engagement, so to those who dedicate themselves to God by tonsure the way is opened that leads to the Sacrament of Orders; for by the cutting off of hair is signified the character and disposition of him who desires to devote himself to the sacred ministry.


Roman Catechism, Part II, The Sacrament of Holy Orders : The Name "Cleric"

The Name "Cleric"

Regarding the name cleric, which is then given him for the first time, it is derived from the fact that he thereby begins to take the Lord for his lot and inheritance, just as those, who among the Jews were attached to the service of God, were forbidden by the Lord to have any part of the ground that would be distributed in the land of promise: , he said, am thy portion and inheritance. And although these words are true of all the faithful, yet it is certain that they apply in a special way to those who consecrate themselves to the service of God.


Roman Catechism, Part II, The Sacrament of Holy Orders : Origin And Meaning Of Tonsure

Origin And Meaning Of Tonsure

The hair of the head is cut off in the form of a crown. It should be always worn thus, and should be enlarged according as one is advanced to higher orders.

The Church teaches that this usage is derived from Apostolic origin, as mention is made of it by the most ancient and authoritative Fathers, such as St. Denis the Areopagite, St. Augustine and St. Jerome.

It is said that the Prince of the Apostles first introduced this usage in memory of the crown of thorns which was put upon our Saviour's head, so that the devices resorted to by the impious for the ignominy and torture of Christ might be used by His Apostles a sign of honour and glory, as well as to signify that the ministers of the Church should strive to resemble Christ our Lord and represent Him in all things.

Some, however, assert that by tonsure is denoted the royal dignity, that is, the portion reserved especially for those who are called to the inheritance of the Lord. It will readily be seen that what the Apostle Peter says of all the faithful: You are a chosen generation, a kingly priesthood, a holy nation, applies especially and with much greater reason to the ministers of the Church.

Still there are some who consider that by the circle, which is the most perfect of all figures, is signified the profession of a more perfect life undertaken by ecclesiastics; while in view of the fact that the hair of their heads, which is a kind of bodily superfluity, is cut off, others think that it denotes contempt for external things, and detachment of soul from all human cares.


Roman Catechism, Part II, The Sacrament of Holy Orders : Porter

Porter

The Minor Orders

After tonsure it is customary to advance to the first order, which is that of porter. The function (of porter) is to guard the keys and doors of the church, and to allow no one to enter there to whom access has been forbidden. Formerly the porter used to assist at the Holy Sacrifice of the Mass, to see that no one approached too near the altar, or disturbed the priest during the celebration of the divine mysteries. Other duties were also assigned to him, as may be seen from the ceremonies used at his ordination.

Thus the Bishop, taking the keys from the altar, hands them to him who is being made porter, and says: Let your conduct be that of one who has to render to God an account of those things that are kept under these keys.

How great was the dignity of this order in the ancient Church may be inferred from a usage which exists in the Church in these times. For the office of treasurer, which is still numbered among the more honourable functions of the Church, was entrusted to porters, and carried with it also the guardianship of the sacristy.