"Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God.  Therefore the world knoweth not us, because it knew not Him.  Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be.  We know, that, when He shall appear, we shall be like to Him:  Because we shall see Him as He is."  (1 John 3:1-2)

 

1. What is Heaven? The place of perfect happiness in the next world.

   "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for those that love Him."    (1 Corinthians 2:9)

    

2. Who will go to Heaven? Only those who have Sanctifying Grace in their souls at the moment of death.

   "Then shall the king say to them that shall be on His right hand:  Come, ye blessed of My Father, possess you the kingdom prepared for you from the foundation of the world."    (Matthew 25:34)

    

3. What is the happiness of Heaven? It will consist in seeing God face to face and possessing Him in divine love.

   "We see now through a glass in a dark manner; but then face to face.  Now I know in part:  But then I shall know even as I am known."    (1 Corinthians 13:12)

    

4. Why is the happiness of Heaven perfect? Because God made you for Himself and you can find perfect satisfaction in Him alone.

   "Thou hast made us for Thyself, O Lord, and our hearts are restless until they rest in Thee."    (St. Augustine)

    

5. Will everyone have the same happiness in Heaven? No, the happiness of some will be greater than that of others, but everyone will be as happy as he can be.

    

6. Why will some have greater happiness than others? Because some will see God more clearly.

   "For the Son of man shall come in the glory of His Father with His angels, and then He will render to every man according to his works."    (Matthew 16:27)

    

7. Why will some see God more clearly? Because they died with more Sanctifying Grace on their souls.

   "And every man shall receive his own reward, according to his own labor."    (1 Corinthians 3:8)

    

8. How, then, should you spend your time on Earth? Try to get as much Sanctifying Grace in your soul as you can before you die.

   "Labor not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you."    (1 Corinthians 3:8) "The night cometh, when no man can work."    (John 9:4)

    

9. Will there be any sorrow or pain in Heaven? No, nor will there be any sickness, temptation, or sin, but complete, unending joy.

   "And God shall wipe away all tears from their eyes:  and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more."    (Apocalypse 21:4)

    

10. Will you know your family and friends in Heaven? Yes, and also the Angels and Saints.

    "Now therefore you are no more strangers and foreigners:  But you are fellow citizens with the saints, and the domestics of God."    (Ephesians 2:19)

     

11. What would keep you from getting into Heaven? Dying with a serious (mortal) sin on your soul.

    "And there shall not enter into it any thing defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb."    (Apocalypse 21:27)

     

12. How often should you pray to get to Heaven? Every day, since getting to Heaven is the purpose of life.

    "As the heart panteth after the fountains of water; so my soul panteth after Thee, O God.  My soul hath thirsted after the strong living God; when shall I come and appear before the face of God?"    (Psalm 41:2-3)

    EXPLANATION OF LIMBO

13. What is Limbo exactly? The residence of those souls excluded from Heaven through no fault of there own; because of the ancient belief that it was situated near the confines of Hell. Theologians distinguished a two-fold Limbo: the Limbo of the Fathers (Limbus patrum) , where the just that died before Christ, were detained until Heaven, which had been closed in punishment for the sin of Adam, was reopened by the Savior, Jesus Christ; and the Limbo of infants (Limbus infantium), where those who die in original sin, but without personal mortal sin, are deprived of the happiness which would come to them in the supernatural order, but not the happiness in the natural order.

     

14. What is the chief difference between Heaven and Limbo? The souls in Heaven see God face to face; whereas, those in Limbo do not. Seeing God face to face is called the Beatific Vision.  It contains all possible happiness and is unending.

1. You will never get bored or used to heaven because God is unlimited in every way.  Nothing on this earth can completely satisfy you, whether it is money or fame or pleasure, since everything created is limited.

    

2. Thinking often of Heaven, putting it before everything else, will give you the correct scale of values, as well as peace of mind in this world.

"The Son of Man shall send His angels, and they shall gather out of His kingdom all scandals, and them that work iniquity.  And shall cast them into the furnace of fire:  there shall be weeping and gnashing of teeth."  (Matthew 13:41-42)

 

1. What is Hell? The place in the next world where the souls of the damned are condemned to suffer forever with the devils.

   "If any one abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth."    (John 15:6)

    

2. How do you know there is a Hell? The Bible and Tradition (and Jesus too) often speak of the everlasting punishments of Hell.

   "Then He shall say to them also that shall be on His left hand:  Depart from me, ye cursed, into everlasting fire which was prepared for the devil and his angels.  And these shall go into everlasting punishments:  But the just, into life everlasting."    (Matthew 25:41-46)

    

3. Who will go to Hell? Those who die with mortal sin on their souls, that is, without Sanctifying Grace.

   "And whosoever was not found written in the book of life, was cast into the pool of fire."    (Apocalypse 20:15)

    

4. Does anyone ever get out of Hell? No, Hell is a place of "everlasting punishment." (Matthew 25:46)

   "And the smoke of their torments shall ascend up for ever and ever:  neither have they rest day nor night."    (Apocalypse 14:11)

    

5. What are the pains of Hell? Separation from God, torture by fire, regret, and the companionship of the devils.

   "Before I go, and return no more, to a land that is dark and covered with the mist of death:  a land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth."    (Job 10:21-22)

    

6. What is the pain of separation from God? To be separated from God, the Source of all love and happiness, will be the greatest pain in Hell.

   "The Lord Jesus shall be revealed from Heaven, with the angels of His power:  In a flame of fire, giving vengeance to them who know not God, and who obey not the gospel of our Lord Jesus Christ.   Who shall suffer eternal punishment in destruction, from the face of the Lord, and from the glory of His power."    (2 Thessalonians 1:7-9)

    

7. Is there real fire in Hell? Yes, Jesus often spoke of the "unquenchable fire" of Hell and says that the damned souls will be "salted with fire" (Mark 9:43), which is "everlasting fire" (Matthew 25:41).

   "If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth."    (John 15:6)

    

8. How does the fire of Hell differ from the fire here on earth? The fire in Hell burns without consuming (it does not burn up your body, so the pain never ends) and can torture not only the body but the soul as well.

   "Where their worm dieth not, and the fire is not extinguished."    (Mark 9:47)

   "Humble thy spirit very much:  For the vengeance on the flesh of the ungodly is fire and worms."    (Ecclesiasticus 7:19)

    

9. What is the pain of regret? The pain of regret means that you will be tortured forever with the thought that you had so many chances to save your soul and be happy with God, but lost Heaven because of mortal sin.

    

10. What is the pain of companionship of the devils? Your companions in Hell will be the devils and the other lost souls, who will always hate you and mock you for being such a fool.

    "Then He shall say to them also that shall be on His left hand:  Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels."    (Matthew 25:41)

     

11. Are the pains of Hell the same for all? All the souls in Hell will have the same type of punishment, but the degree of suffering will differ according to the number and kind of sins committed.

1. Think often of Hell and the possibility of your going there.  Pray every day that you will not die with mortal sin on your soul.  Say the Act of Contrition every night:

   "O my God, I am very sorry for having offended Thee, and I hate all of my sins, because I fear the loss of Heaven and the pains of Hell, but most of all because my sins offend Thee, my dear God, Who are all good and deserving of all my love.  I firmly resolve, with the help of Thy grace, to confess my sins, do penance, and amend my life.   Amen."

    

2. Presumption is the sin committed by people who think that a good God will not punish a sinner with the torments of Hell.  God, being a just judge, has to reject those who choose to separate themselves from Him by mortal sin.

    

3. The horror of Hell helps us understand the evil of mortal sin.  Mortal sin is the greatest evil in the universe.

"And the day following Judas [Machabeus] came with his company, to take away the bodies of them that were slain, and to bury them with their kinsmen, in the sepulchres of their fathers.  And they found under the coats of the slain some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews:  So that all plainly saw, that for this cause they were slain.  Then they all blessed the just judgment of the Lord, who had discovered the things that were hidden.  And so betaking themselves to prayers, they besought Him, that the sin which had been committed might be forgotten.  But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain.  And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (for if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead), and because he considered that they who had fallen asleep with godliness, had great grace laid up for them.  It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins."  (2 Machabees 12:39-46)

                                        HOW TO AVOID PURGATORY
                                                                                    By Fr. Paul O'Sullivan

CONTENTS

* FOREWARD

  1. CAN WE AVOID PURGATORY?
  2. HOW CAN WE AVOID PURGATORY?
  3. THE FIRST MEANS: REMOVING THE CAUSE
  4. THE SECOND MEANS: PENANCE
  5. THE THIRD MEANS: SUFFERING
  6. THE FOURTH MEANS: CONFESSION, COMMUNION, HOLY MASS
  7. THE FIFTH MEANS: ASKING GOD
  8. A SIXTH MEANS: RESIGNATION TO DEATH
  9. THE SEVENTH MEANS: EXTREME UNCTION
 10. INDULGENCES AND PURGATORY
 11. THE THIRD ORDERS
 12. THOSE WHO EARNESTLY HELP THE HOLY SOULS MAY WELL HOPE TO AVOID
     PURGATORY
 13. TO AVOID PURGATORY, DO AS FOLLOWS
 14. HOW WE CAN HELP THE HOLY SOULS

* THE BROWN SCAPULAR

FOREWORD

Our Lord came on earth expressly to give us a perfect Redemption. He gave us a Law of Love, a Religion in every way to suit our human hearts, destined to make us holy and happy. His Commandments, counsels and promises all breathe peace, joy, mercy and love.The idea that nearly all of us shall, notwithstanding, have to pass a period more or less long in the excruciating fires of Purgatory after death seems to be at variance with this all-merciful and all-loving plan of our Divine Lord.It is true that we are weak and fall many times and that God's justice is rigorous and exacting, but it is equally certain that God's mercy and love are above all His works. It is no less certain that Our Lord has given us abundant grace and strength to save us from sin and many (and most efficacious) means of satisfying for any sins that we may have committed. This last fact seems to be almost entirely overlooked, or imperfectly understood by the majority of Catholics. Of course, those who go on deliberately sinning and who make no effort to correct their faults and refuse to use the many wonderful means God offers them for satisfying for sin, condemn themselves to Purgatory. The object of this little book is to show how we can avoid Purgatory by using the means God has so generously offered us, and, secondly, to show that the use of these means is within the reach of every ordinary Christian. The careful perusal of these pages will be a source of much benefit and consolation to all who read them. The author offers them to the loving Heart of Jesus and asks Him to bless
them.

Chapter 1

CAN WE AVOID PURGATORY? YES.

Many think that it is practically impossible for the ordinary Christian to avoid Purgatory. Go there we all must--so they say. They laughingly remark: "It will be well for us if we ever get there" Alas! When too late they will recognize how terribly rash their words were. As a consequence of such fatalistic ideas, many make no serious effort to avoid Purgatory, or even to lessen the term they may have to pass there. Thank God all do not hold such gloomy views.

WE SHALL STRIVE IN THE FOLLOWING PAGES TO SHOW

a) How all can notably shorten their period of expiation in Purgatory; b) And how they may even avoid Purgatory altogether. These pages are well worth reading and re-reading. The fact is that a great number of souls go to Purgatory and remain there for long years simply because they had never been told how they could have avoided it.    The means we suggest are easy, practical and within the reach of all.
Moreover, far from being irksome, the use of these means will only serve to make our lives on this earth holier and happier and will take away the exaggerated fear of death which terrifies so many. We ask you, Dear Reader, to put this little booklet into the hands of all
your friends. You cannot do them a greater service.

Chapter 2

HOW CAN WE AVOID PURGATORY?

The reason why we have to pass through Purgatory after death is that we have committed sins and have not made satisfaction for them. Every individual sin must be expiated--in this life or the next! Not even the slightest shadow of sin or evil can enter the all-holy presence of God. The graver, the more frequent the sins, the longer will be the period of expiation and the more intense the pain. It is not God's fault, nor God's wish, that we go to Purgatory! The fault is all our own. We have sinned and have not made satisfaction. Even after our sin, God, in His infinite goodness, places at our disposal many easy and efficacious means by which we may considerably lessen our term of expiation, or even entirely cancel it. Most Christians, with incomprehensible rashness, neglect these means and so
have to pay their debts in the dreadful prison house of Purgatory. We will briefly enumerate some of the principal means by which we can avoid Purgatory-or at least lessen its severity and duration.

Chapter 3

THE FIRST MEANS: REMOVING THE CAUSE

The First Means of avoiding Purgatory is manifestly to remove the cause which sends us there, which is sin.It may not be easy to refrain from all sin, even the smaller sins, but every ordinary Christian can, by the frequent use of the Sacraments, easily
abstain from mortal sin. Secondly, we can all avoid deliberate and grave venial sin. It is an awful thing to offend the good God deliberately. Deliberation intensifies enormously the malice of sin and offends God much more than faults of weakness, or sins committed when we are off our guard. Lastly, we must use our best endeavors to break off bad habits. Habits, like deliberation, add seriously to the malice of sin A deliberate falsehood is very much worse than a hasty lie of excuse, and a lie resulting from the inveterate habit of lying is very much worse than a casual lie. A lady once told us how she had, when younger, the habit of constantly speaking ill of her neighbors. Having heard a sermon on the subject, she made a strong resolution never to do so again, and kept it. That simple, strong resolution changed the whole trend of her life and saved her from thousands of sins, and most surely from a long and painful Purgatory.

Who cannot make a like resolution and keep it?

If a Christian avoids, as he easily can, these three classes of sin, viz., mortal sins, deliberate and grave venial sins, and habits of sin, it will be relatively easy for him to atone for faults of frailty, as we shall presently see.

RESOLUTION

We would be well advised to pronounce with special emphasis and fervour, every time we say the Our Father, the words:"Forgive us our trespasses as we forgive those who trespass against us"These are the very words of God Himself and repeated frequently and
fervently will certainly obtain for us pardon of our sins.

Chapter 4

THE SECOND MEANS: PENANCE

The Second Means of avoiding Purgatory is to satisfy for our sins in this  life by doing penance. "Do penance or you shall all likewise perish" Do penance, or you will burn long years in Purgatory, is a fact that there is no getting away from. This is a terrifying thought and one that makes the bravest man shudder. Which of us does not tremble when he thinks of those who have been burnt to death in a slow fire? What fear would not be ours if we had to face a similar death? Yet their suffering was of relatively short duration. The incomparably fiercer fire of Purgatory, which we may have to face, may last 20, or 50 or 100 years! Many people have such a horror of penance that they never even dream of practicing it. It is like the fear that children have of ghosts, a very great but a very unfounded fear. Their idea is that penance is something awful They think perhaps of the severe penances of the great Saints and of course are afraid to attempt anything of a like kind.

The Second Means: Penance

God does not ask us, as a rule, to do what is heroic. When He does, He gives us all the strength necessary, as in the case of the Saints. He asks each one to do a little. If we are afraid of doing much, and it is only natural that some should be, let us do at least a little. No one but a coward is afraid to do a little, especially if he gets much in exchange. The easy road to Heaven of Saint Therese, the Little Flower, is to do many little things. God was infinitely pleased with the widow's mite; He will be equally pleased with our little penances. As a result of little mortifications, we can deliver ourselves from the awful fires of Purgatory and amass rich merits for Heaven. To go into the matter further, there is not much difficulty about mortification or penance, notwithstanding the absurd fear that people have of it. Penance is not only easy, it is useful and necessary, and it will bring us very great happiness. Not to do penance is the greatest penance of all. As a matter of fact, every man of the world naturally, spontaneously mortifies himself. The first principle, for instance, of politeness and good breeding
is to sacrifice our whims and tastes for the sake of others. The selfish man is a boor; the generous man is the idol of all. Again, the only way of securing good health is to eschew the most appetising viands when they do us harm and to make use of plain foods when they do us good. Overeating is the cause of the vast majority of sickness and premature deaths.

To take another example. The secret of success is strenuous, methodical, regular work. Now generosity, self-denial, method, regularity are other forms of very genuine but practical mortification. Yet no man can get on without them. To insist on our own likes and dislikes, to do only as we please, is to lead a life bristling with difficulties, in which every duty is a burden, every good act an effort and a labor. Boy scouts and girl scouts are bound to do a kind act every day, even though it costs them a big effort. Christians should surely do more. Daily
acts of self-restraint, of patience with others, of kindness to others, the exact fulfillment of duty are splendid penances and a great aid to
happiness.

RESOLUTION

If we are afraid to do much, let us do many little things.

Chapter 5

THE THIRD MEANS: SUFFERING

The Third Means of avoiding Purgatory is very easy. It consists in making a virtue of necessity, by bearing patiently what we cannot avoid, and all the more since suffering, borne patiently, becomes easy and light. Suffering, if accepted with calmness and for God's sake, loses all its sting. If received badly, in the spirit of revolt and with repugnance, it is intensified a hundredfold, and becomes almost intolerable.
Everyone in this vale of tears has to face sorrows innumerable and infinite in variety. Crosses light and crosses heavy are the lot of us all. Strange as it may seem, these sorrows, which most of us would gladly dispense with, are in truth God's greatest graces. They are the little share He offers us of His Passion and which He asks us to bear for love of Him and as penance for our sins. Borne in this spirit they will lessen considerably our time in Purgatory and very possibly completely remove it--with this difference, that Purgatory, even a Purgatory of 50 or 100 years, will in no wise increase our merits in Heaven; whereas, every pain and sorrow and disappointment in this life will lessen our suffering in Purgatory, and also bring us more happiness and glory in Heaven. How sad it is that so many Christians, for want of thought, make their sufferings a thousand times worse than they are and lose all the immense merits that they could so easily gain.

RESOLUTION

Let us suffer with calmness and serenity for the love of God. We shall thus
save ourselves from Purgatory.

Chapter 6

THE FOURTH MEANS: CONFESSION, COMMUNION, HOLY MASS

The Fourth Means by which we can lessen our time in Purgatory, or avoid it altogether, is by frequent Confession, Communion and daily assistance at Mass. Confession applies to our souls the Precious Blood of Christ, wipes out our sins, gives us light to see their malice, fills us with horror of sin and, above all, it gives us strength to avoid it. In Holy Communion we receive the God of infinite mercy and love, the God of all sanctity, who comes expressly to pardon our sins and help us to sin no more. He visited the house of Zaccheus once, and in that one visit, Zaccheus obtained complete pardon of all his sins How is it possible that the same God of goodness and sweetness can come, not into our houses, but into our very hearts in Holy Communion and not give us the same and even greater graces. He visited Zaccheus once, He visits us every day if we allow Him. Many, alas, never feel, never grasp the immense joys and consolation of Holy Communion. The Mass is identical with the Sacrifice of Calvary, in its essence, in its value, in the graces it bestows. The Sacrifice of Calvary was sufficient to save all the world, millions and millions of souls, and was also sufficient to save countless other sinful worlds, had they existed. By assisting at Mass, we can apply all these oceans of graces to our own souls, and that not once, but every day.

RESOLUTION

Let us go to Mass and Holy Communion every day. We can do nothing better. One day with Mass and Communion is worth a hundred days without them.

CHAPTER 7

THE FIFTH MEANS: ASKING GOD

The Fifth Means of avoiding Purgatory is asking God for this grace. Some wise Catholics have a really great, if simple secret, which is well worth learning and using for our own benefit. God promises us in the most solemn and deliberate way (and He cannot fail to do what He promises) that He will give us everything we ask in prayer, if it is good for us. Now two conditions, especially, make prayer infallible, namely perseverance and faith. God cannot refuse such a prayer. These Catholics we speak of pray expressly every day of their lives that
God will free them from Purgatory. In every single prayer they say, in every Mass they hear, in every good act they perform, they have the express intention of asking God first of all and with all their hearts to deliver them from Purgatory. How? That is for God to decide.
It is not easy to see how God can possibly refuse such constant, unceasing prayer. The fact that such prayers are said daily and many times in the day, for 20, 30, 50 years, shows that they are said with undoubting faith and magnificent perseverance. We exhort all our readers to adopt this practice. The more they know and think on Purgatory, the more fervently will they make this prayer.

RESOLUTION

Every time we say the Hail Mary let us say with all the fervor of our hearts the words: "Pray for us sinners now and at the hour of our death. Amen"

Chapter 8

A SIXTH MEANS: RESIGNATION TO DEATH

A Sixth Means of avoiding Purgatory is given us by some great saints: They say that when a sick person becomes aware that he is dying and offers to God his death with perfect resignation, it is very likely that he will go straight to Heaven. Death is the awful punishment of sin, and when we accept it, as of course we ought to do, with submission and resignation, our act pleases God so much that it may satisfy perfectly for all our sins. The idea of Pope St. Pius X was the same when he granted a plenary indulgence at the hour of death to those who say at least after one Holy Communion the following prayer:

"Eternal Father, from this day forward, I accept with a joyful and resigned heart the death it will please You to send me, with all its pains and sufferings"

It will be better still to say this prayer after every Holy Communion we receive. It is for our best interest to accept God's will in everything that happens to us in life and in death. Nothing can be easier when we remember that God always wishes what is best for us. If we do what God does not will, we shall surely suffer.

RESOLUTION

Each time we repeat the Our Father, let us say with special fervor the words: Thy will be done. In all our troubles, small and great, let us do likewise. Thus everything will gain us merit. By this simple act we change sorrow into joy, the worries of life into gold for Heaven.

THE SEVENTH MEANS: EXTREME UNCTION

The Seventh Means of avoiding Purgatory is Extreme Unction: God Himself has given us a Sacrament, the end of which is to take us directly to Heaven. This Sacrament is Extreme Unction, which according to St. Thomas and St. Albert was instituted especially to obtain for us the grace of a holy and happy death and to prepare us for immediate entrance into Heaven. Many Catholics do not understand this most consoling doctrine, and because they do not understand it, they prepare themselves insufficiently for the reception of Extreme Unction and so lose many of its great graces. Every Sacrament properly received produces its effect. Baptism cleanses us from Original Sin and any other actual sins that may have been committed by adults before receiving the Sacrament. The Sacrament of Holy Orders gives a priest all his tremendous powers. Matrimony makes man and woman husband and wife. In the same way Extreme Unction, if devoutly received, prepares the dying Christian for immediate entrance into Heaven, thus delivering him from Purgatory. How foolish it is, therefore, to put off receiving this Sacrament until very late, when the dying person is too exhausted to receive it with full knowledge of what he is doing and with due fervor and devotion. The moment of death is the supreme moment in our lives. It is the moment which decides our fate for all Eternity.

RESOLUTION

Let us use every means in our power to secure a happy and holy death, especially by receiving most devoutly, and as soon as possible, Extreme Unction.

Chapter 10

INDULGENCES AND PURGATORY

God in His infinite mercy and compassion offers us a most wonderful and easy means for lessening or canceling our Purgatory. Fully aware of our weakness, and knowing, too, how fearful many are of penance, He opens wide the treasury of His Goodness and offers us most
abundant Indulgences in exchange for some small act of devotion. For one recitation of short ejaculatory prayers, He grants 100 or 300 or
more days Indulgence. These we may say hundreds of times in the day. Those who say the little ejaculation: "Sacred Heart of Jesus, I place my trust in Thee" one hundred times a day gain 30,000 days Indulgence. Those who say it 1,000 times, as many do, gain 300,000 days Indulgence each day! Nothing can be easier than to acquire the habit of saying this little prayer all day long, countless times each day.
Then, for each Hail Mary of the Rosary, one gains more than 2,000 days Indulgence! Besides an immense number of Partial Indulgences, there are very many Plenary (full, complete) Indulgences which may be gained during life and at the hour of death. These are specially given by the Church to enable us to avoid Purgatory. These Indulgences can be applied to our own souls, and we shall thus directly make satisfaction for our sins. Or, we may apply them to the souls in Purgatory, who will see to it that we do not lose by our generosity.

RESOLUTION

Let us strive to gain all possible Indulgences.

Chapter 11

THE THIRD ORDERS

Among the extraordinary graces which Catholics gain by becoming members of a Third Order is a share in many Masses and prayers.

To mention, for instance, the Third Order of Saint Dominic, Pope Benedict XV, himself a Tertiary, said: "One of the easiest and most effectual ways of reaching a high degree of sanctity is by becoming a Dominican Tertiary" The members of this order receive during life a share every day in thousands of Masses and prayers, and after death, when, alas, so many are neglected by their relatives, those who are members of this Third Order have a share daily in thousands of other Masses and prayers, this for as long as they remain in Purgatory!

Among the many beautiful characteristics of the Order of St. Dominic is its intense devotion and love for the Holy Souls, especially for the souls of its members, friends and benefactors. So true is this that a young Italian nobleman who consulted the Pope as to which religious order he would do well to enter received for answer: "My dear son, you may with much profit join any of the Orders, for in each you will find abundant means of becoming a Saint. After death, however, be a Dominican" The Holy Father meant to imply that the suffrages given after death to their deceased members are, indeed, most abundant in the Dominican Order.

The conditions of becoming a member of this order are so easy and the advantages so many that half the world would become Dominican Tertiaries did they know these advantages.

Chapter 12

THOSE WHO EARNESTLY HELP THE HOLY SOULS MAY WELL HOPE TO AVOID PURGATORY

The Holy Souls whom we relieve or release by our Masses and good works pray for us with such indescribable fervour that God cannot refuse to hear their prayers. One of the principal graces they ask for their friends is that these shall have little or no Purgatory. No one knows better than they the awful intensity of the Purgatorial flames; no one, therefore, can pray for us as they do. Let us remember that:

a) God thanks as done to Himself what we do to others. When we relieve or release any of the Holy Souls, we relieve or release, as it were, God Himself. How ready, therefore, will He not be to hear the prayers offered by these souls for us.

b) Our Blessed Lord lays down clearly the great law: "By that measure by which you measure, it will be measured to you again" In proportion, consequently, to our generosity towards the Holy Souls will God's mercy and generosity be towards us. Those who work heart and soul for the relief of the Holy Souls may thus well hope that their Purgatory will be entirely remitted, or notably lessened. On the other hand, those who neglect the Holy Souls may justly fear a severe judgment and a long Purgatory.

RESOLUTION

Let everyone without fail join the Association of the Holy Souls. All the members of the family should do so. The conditions are very easy. If the Association is not established in your Parish, write to: Association of the Holy Souls, Dominican Nuns of the Perpetual Rosary, Pius XII Monastery, Rua do Rosario 1, 2495 Fatima, Portugal, which is one of the centers of the devotion. St. James the Apostle gives another very effectual method of avoiding or lessening our stay in Purgatory. He says: "He who saves a soul, saves his own, and satisfies for a multitude of sins"

If someone were fortunate enough to save the life of a King's only son, the heir to his throne, from a horrible death, what reward might he not expect to receive from the grateful monarch? No King, however, could be as grateful to and anxious to reward the person who saved his son as God is grateful and ready to reward the person who saves one soul from Hell. All of us may, in a thousand different ways, save not one but many souls from Hell. For instance :

1. We can do so by praying earnestly for them. How often does not a mother save her son's soul by her fervent prayers. We can save souls by giving good advice and also by our good example. How many boys owe their sterling qualities to the wise counsels of a good Father or friend!

2. Another efficacious method of saving souls is by propagating the Faith, viz., Catholic Action. The incredible ignorance, apathy and indifference of Catholics is the evil of the day! It is the bounden duty of Catholics to spread about thousands and thousands of pamphlets of all kinds, full of life, vigor and burning interest, crisp, incisive, clear and strong. Otherwise, these are useless. Each pamphlet or leaflet must carry a message straight to the heart of the reader, rousing him, convincing him, galvanizing him into action.

Chapter 13

TO AVOID PURGATORY, DO AS FOLLOWS

1. In every prayer you say, every Mass you hear, every Communion you receive, every good work you perform, have the express intention of imploring God to grant you a holy and happy death and no Purgatory. Surely God will hear a prayer said with such confidence and perseverance.

2. Always wish to do God's will. It is in every sense the best for you. When you do or seek anything that is not God's will, you are sure to
suffer. Say fervently, therefore, each time you recite the Our Father: "Thy will be done"

3. Accept all the sufferings, sorrows, pains and disappointments of life, be they great or small: ill health, loss of goods, the death of your dear ones, heat or cold, rain or sunshine, as coming from God. Bear them calmly and patiently for love of Him and in penance for your sins. Of course one may use all his efforts to ward off trouble and pain, but when one cannot avoid them let him bear them manfully.
Impatience and revolt make sufferings vastly greater and more difficult to bear.

4. Christ's life and actions are so many lessons for us to imitate. The greatest act in His life was His Passion. As He had a Passion, so each
one of us has a passion. Our passion consists in the sufferings and labours of every day. The penance God imposed on man for sin was to gain his bread in the sweat of his brow. Therefore, let us do our work, accept its disappointments and hardships, and bear our pains in union with the Passion of Christ. We gain more merit by a little pain than by years of pleasure.

5. Forgive all injuries and offences, for in proportion as we forgive others, God forgives us.

6. Avoid mortal sins and deliberate venial sins and break off all bad habits. Then it will be relatively easy to satisfy God's justice for sins
of frailty. Above all, avoid sins against charity and against chastity, whether in thought, word or deed, for these sins [and the expiation for
them] are the reason why many souls are detained in Purgatory for long years.

7. If afraid of doing much, do many little things, acts of kindness and charity, give the alms you can, cultivate regularity of life, method in
work, and punctuality in the performance of duty; don't grumble or complain when things are not as you please; don't censure and complain of others; never refuse to do a favor to others when it is possible. These and suchlike little acts are a splendid penance.

8. Do all in your power for the Holy Souls in Purgatory. Pray for them constantly, get others to do so, join the Association of the Holy Souls and ask all those you know to do likewise. The Holy Souls will repay you most generously.

9. There is no way more powerful of obtaining from God a most holy and happy death than by weekly Confession, daily Mass and daily Communion.

10. A daily visit to the Blessed Sacrament--it need only be three or four minutes--is an easy way of obtaining the same grace. Kneeling in the presence of Jesus with eyes fixed on the Tabernacle, sure that He is looking at us, let us for a few minutes repeat some little prayer like
these: "My Jesus, mercy." "My Jesus, have pity on me, a sinner" "My Jesus, I love You" "My Jesus, give me a happy death"

Chapter 14

HOW WE CAN HELP THE HOLY SOULS

I. The first means is by joining the Association of the Holy Souls. The conditions are easy.

ASSOCIATION OF THE HOLY SOULS

Approved by the Cardinal Patriarch of Lisbon, June, 1936

1. The members are asked to send their full name and address to: Association of the Holy Souls, Dominican Nuns of the Perpetual Rosary, Pius XII Monastery, Rua do Rosario 1, 2495 Fatima, Portugal.

2. The members must offer up a Mass once a week for the Holy Souls (Sunday's Mass can fulfil this obligation).

3. The members pray for and promote devotion to the Holy Souls. (We recommend the booklets Read Me or Rue It and How to Avoid Purgatory.)

4. The members are asked to contribute a yearly alms to the Mass Fund. The alms is used to have Masses said for the Holy Souls every month.

5. A second means of helping the Holy Souls is having Masses offered for them. This is certainly the most efficacious way of relieving them.

6. Those who cannot get many Masses offered, owing to want of means, ought to assist at as many Masses as possible for this intention.
A young man who was earning a very modest salary told the writer: "My wife died a few years ago. I got 10 Masses said for her. I could not possibly do more but heard 1,000 for her dear soul "

7. The recital of the Rosary (with its great indulgences) and the Way of the Cross (which is also richly indulgenced) are excellent means of helping the Holy Souls. St. John Massias, as we saw, released from Purgatory more than a million souls, chiefly by reciting the Rosary and offering its great indulgences for them.

8. Another easy and efficacious way is by the constant repetition of short indulgenced prayers, offering up the indulgences for the Souls in
Purgatory. Many people have the custom of saying 500 or 1,000 times each day the little ejaculation, "Sacred Heart of Jesus, I place my trust in Thee" or the one word, "Jesus" These are most consoling devotions and bring oceans of graces to those who practice them and give immense relief to the Holy Souls. Those who say the ejaculations 1,000 times a day gain 300,000 days Indulgence! What a multitude of souls they can thus relieve! What will it not be at the end of a month, a year--or 50 years? And if they do not say the ejaculations, what an immense number of graces and favors they shall have lost. It is quite possible and even easy to say these ejaculations 1,000 times a day. But if one does not say them 1,000 times, let him say them 500 or 200 times.

9. Still another powerful prayer is: "Eternal Father, I offer Thee the Most Precious Blood of Jesus, with all the Masses being said all over the world this day, for the Souls in Purgatory." Our Lord showed St. Gertrude a vast number of souls leaving Purgatory and going to Heaven as a result of this prayer which the Saint was accustomed to say frequently during the day.

10. The Heroic Act consists in offering to God in favor of the Souls in Purgatory all the works of satisfaction we practice during life and all the suffrages that will be offered for us after death. If God rewards so abundantly the most trifling alms given to a poor man in His name, what an immense reward will He not give to those who offer all their works of satisfaction in life and death for the souls He loves so dearly. This Act does not prevent priests from offering Mass for the intentions they wish, or lay people from praying for any persons or other intentions they desire. We counsel everyone to make this act.

ALMS HELP THE HOLY SOULS

St. Martin gave half of his cloak to a poor beggar, only to find out afterwards that it was to Christ he had given it. Our Lord appeared to him and thanked him. Blessed Jordan of the Dominican Order could never refuse an alms when it was asked in the name of God. One day he had forgotten his purse. A poor man implored an alms for the love of God. Rather than refuse him, Jordan, who was then a student, gave him a most precious belt or cincture which he prized dearly. Shortly afterwards, he entered a church and found his cincture encircling the waist of an image of Christ Crucified. He, too, had given his alms to Christ. We all give our alms to Christ.

RESOLUTION

a) Let us give all the alms we can afford; b) Let us have said all the Masses in our power; c) Let us hear as many more as is possible; d) Let us offer all our pains and sufferings for the relief of the Holy Souls. We shall thus deliver countless souls from Purgatory, who will repay us ten thousand times over.

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Appendix I

THE BROWN SCAPULAR

(The following official information was obtained from the National Scapular center, Darien, Illinois, May 9, 1986.)

Two wonderful promises of Our Lady of Mount Carmel are available to those who have been enrolled in the Brown Scapular.

The great promise of the Blessed Virgin Mary, given to St. Simon Stock on July 16, 1251, is as follows: "Whoever dies wearing this scapular shall not suffer eternal fire." Our Lady's second Scapular Promise, known as the Sabbatine Privilege (the word "Sabbatine" meaning "Saturday"), was given by the Blessed Virgin Mary to Pope John XXII in the year 1322 and is as follows: "I, the Mother of
Grace, shall descend on the Saturday after their death, and whomsoever I shall find in Purgatory, I shall free."

There are three conditions for obtaining this privilege: 1) the wearing of the Brown Scapular; 2) the practice of chastity according to one's state of life; 3) the daily recitation of the Little Office of the Blessed Virgin Mary. Those who cannot read can abstain from meat on Wednesdays and Saturdays instead of reciting the Little Office. Also, any priest who has diocesan faculties (this includes most priests) has the additional faculty to commute (change) the third requirement into another pious work--for example, the daily Rosary.

Because of the greatness of the Sabbatine privilege, the Carmelite Order suggests that the third requirement not be commuted into anything less than the daily recitation of seven Our Fathers, seven Hail Marys, and seven Glory Be to the Fathers.
 

Confirmation Ritual

Acts 8:14-17 "Now, when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come, prayed for them that they might receive the Holy Ghost. For he was not as yet come upon any of them: but they were only baptized in the Name of the Lord Jesus. Then they laid their hands upon them: and they received the Holy Ghost.

Ephesians 4:30 "And grieve not the Holy Spirit of God: whereby you are sealed unto the day of redemption."

First, what is Confirmation (also called "Chrismation")? What does Confirmation do? Confirmation:
  

The Sacrament may only be received by one who is baptized, preferably while he or she is in a state of grace (i.e., not in a state of mortal sin). If it is received when the recipient is not in a state of grace, it is illicitly but still validly received; the fruits of the Sacrament will be delayed until he receives Penance. In addition, if the confirmand (the one to be confirmed) has reached the age of reason, he should be well-catechized and know the Pater (Our Father), the Ave (Hail Mary), the Apostles' Creed, and the 10 Commandments.

The ordinary minister of Confirmation is the Bishop; priests are extraordinary ministers of the Sacrament and may offer the Sacrament if the Bishop authorizes them to. The matter is the imposition of hands, the chrism, and the anointing. The form of the Sacrament is:

"N., I sign thee with the sign + of the Cross, and I confirm thee with the chrism of salvation; in the Name of the Father + and of the Son + and of the Holy + Spirit.".

Latin:
"N., signo te signo crucis +  et confirmo te chrismate salutis, in nomine Patris + et Filii + et Spiritus + Sancti."

As in Baptism, a sponsor is chosen to stand for the confirmand. The sponsor should be a baptized and confirmed Catholic who's at least 14 years old, is of the same sex as the confirmand, and is well-instructed in the Faith. Also as in Baptism, among those who may not act as sponsors are: members of religious orders, spouses in respect to each other, parents in respect to their own children, infidels, heretics, members of condemned secret societies, and public sinners.

In any case, just as Abram became Abraham, as Jacob became Israel, as Simon became Peter, and as Saul became Paul, the confirmand takes on the name of a Saint when he is sealed to the Holy Spirit. This isn't necessary for the sake of validity, but it is the traditional practice of the Church, and especially important for those whose Baptismal names are pagan (non-Christian names). Read the lives of the Saints and choose your patron.

If one is raised a Catholic, one is usually confirmed around the age of 7-16 or so, though Confirmation may come earlier or later at the discretion of the priest and Bishop (Note: Eastern Catholics receive Baptism, First Communion and Confirmation all together as an infant) . If a child attends a Catholic school, he may be confirmed along with classmates in preparation for First Communion together as a class. If one enters the Church as an adult, he is usually baptized (if necessary), confirmed, and offered his first Communion all at the same time (usually at the Easter Vigil), but Confirmation may take place outside of the Easter Vigil, at the discretion of the Bishop and the priest.

On a cultural note, just as in Baptism, Holy Matrimony, Holy Orders, and one's First Communion, it is customary for guests to bring a small gift to the one receiving the Sacrament, a gift usually, but not necessarily, religious in nature. Icons of his or her  new patron, rosaries, books, etc. are typical. A small party may follow the ceremony, especially in the case of young confirmands.

The Rite of Confirmation

"Is any man sick among 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."  (James 5:14-15)

 

The conditions for receiving Unction are that one must: have reached the age of reason (usually considered to be around the age of 7) be in a state of grace (Penance is part of the Rite) be sorrowful for past sins, trust in God and resign himself to His will, whether His positive will is to heal the sick person or His passive will is the person's death The effects of the Sacrament are the strengthening and comfort of the soul of the annointed one, the remission of sins and some of their temporal punishments, and the possible restoration of bodily health. The Rite in which the Sacrament is offered includes the Sacraments of Penance and the Eucharist (in that order), followed by the Sacrament of Unction itself. It may be received conditionally up to three or four hours after apparent death (we can't presume to know the moment the soul leaves the body and can only know with moral certainty that death has occured after corruption has begun). If the sick one is unconscious, conditional absolution and Unction are offered, without the Eucharist (known at this time as "Viaticum," meaning "Food for the Journey"). The matter of the Sacrament is the Oil of the Sick ("Oleum Infirmorum"), which is olive oil blessed by the Bishop on Maundy Thursday (the Thursday of Holy Week -- the week before Easter). The form of the Sacrament are the words: Through this Holy Unction or oil, and through the great goodness of His mercy, may God pardon thee whatever sins thou hast committed by evil use of sight (sight, hearing, smell, taste and speech, touch, ability to walk). Latin: Per istam sanctan unctionem et suam piissimam misericordiam, indulgeat tibi Dominus quidquid per (visum, audtiotum, odorátum, gustum et locutiónem, tactum, gressum deliquisti.) If death is so imminent that there is no time for the full Rite, the Sacrament may be given with a single annointing on the forehead and the words: Through this holy unction may the Lord pardon thee whatever sins or faults thou hast committed.
The preparations for Extreme Unction are almost precisely like those for receiving a sick call from a priest, but a few extra items are nice to add: bread, cotton, and lemon or salt. First, prepare the house: Set up a table near the bed in a place where the sick person can see it easily, such as at the foot of the bed or at the side halfway down the length of the bed. Cover it with a white cloth, and on it place the Crucifix and two lit blessed candles, one on each side of the Crucifix. Near them, place a dish of regular water, a bottle of holy water, a clean linen cloth for the priest's fingers, and a piece of palm the priest can use to spinkle the holy water (if you don't have palm, you can use another type of plant, such as box). The following aren't strictly necessary, but the priest may find them useful: cotton or slices of bread, some lemon slices, and a dish of salt. Lay a linen cloth across the breast of the sick person.	I'm Catholic. In the event of an emergency, call a priest Catholics often carry cards in their wallets, or wear medals around their necks, that contain the above words (or simply, "I'm Catholic; call a priest"), sometimes with the priest's phone number/pager number. These cards are meant to help ensure that in an emergency, a doctor, nurse, EMT, policeman, etc., will call a priest to adminster Unction to the Catholic in need. Make sure that family members, even non-Catholic ones, are aware of your desire for Unction if you are facing death, and have your priest's phone number/pager number someplace where they'll be able to locate it easily.
Greet the priest at the door: Women should cover their heads; men should uncover theirs. Meet the priest in silence at the door, bearing a lighted blessed candle (preferably the Baptismal candle of the sick one), and genuflect. Lead him to the sick person's room and remain there with him until Confession is heard. When you leave the room while Confession is being heard, close the door; you may re-enter when the priest opens it again. At all times, the priest will be quiet and somber; don't expect him to socialize before or afterward, as he carries with him the Body of Christ.
The Rite The priest enters the sick room itself. V. Pax huic dómui. R. Et ómnibus habitántibus in ea. V. Peace to this house. R. And all who dwell therein. The priest lays the corporal on the prepared table, places the Blessed Sacrament on it, gives the Crucifix to the sick person to kiss, and sprinkles the room with Holy Water. Asspérges me, Dómine, hyssópo, et mundábor; lavábis me, et super nivem dealbábor, Cleanse me of sin with hyssop, Lord, that I may be purified; wash me, and I shall be whiter than snow, Miserére mei, Deus: secúndum magnam misericordiam tuam. Glora Patri, et Filii, et Spiritui Sancti. Have mercy on me, O God, according to Thy great mercy. Glory be to the Father, and to the Son, and to the Holy Ghost. The Aspérges is repeated, and the priest continues: V. Adjútorium nostrum in nómine Dómini R. Qui fecit caelum et terram V. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat. V. Dóminus vobiscum. R. Et cum spiritu tuo. V. Orémus. Exáudi nos, Dómine sancte, Paer omnípotens, aeterne Deus: et mittere dignéris sanctum Angelum tuum de caelis, qui custódiat, fóveat, prótegat, visitet atque deféndat omnes habitántes in hoc habitáculo. Per Christum Dominum nostrum. V. Our help is in the Name of the Lord. R. Who made Heaven and Earth. V. O Lord, hear my prayer. R. And let my cry come to Thee. V. The Lord be with you. R. And with thy spirit V. Let us pray. Hear us, holy Lord, almighty Father, eternal God: and be pleased to send Thy holy angel from Heaven to guard, cherish, protect, visit and defend all that dwell in this house. Through Christ our Lord. R. Amen. R. Amen. The priest goes closer to the sick person and, if necessary, hears his confession.  Afterward, the Eucharist is given as it usually is outside of Mass, but the sick person, if possible, says the "Confiteor" and the "Domine non sum dignus" with the priest. Confíteor Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joanni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et tibi, Pater: quia peccávi nimis cogitatióne, verbo et ópere: mea culpa [strike breast] , mea culpa [strike breast] , mea máxima culpa [strike breast]. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et te, Pater, oráre pro me ad Dóminum Deum nostrum. [the priest then says the Misereátur] Confíteor I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you Father, that I have sinned exceedingly, in thought, word and deed: through my fault [strike breast], through my fault [strike breast], through my most grievous fault [strike breast]. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you Father, to pray to the Lord our God for me. [the priest then says the Misereátur] Dómine, non sum dignus Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea. Dómine, non sum dignus Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be healed. The priest will then offer the Eucharist as Viaticum. Viaticum means "Food for the Journey" and is the Eucharist received just before death. The sick one is exempt from the Eucharistic Fast at this time (i.e., if he has eaten soon before receiving Viaticum, it is OK). When offered as Viaticum, the Eucharist is given with the following words: Accipe, frater (soror), Viáticum Córporis Dómini nostri Jesu Christi, qui te custódiat ab hoste maligno, et perdúcat in vitam aetérnam. Amen. Receive, brother (sister), the Viaticum of the Body of our Lord Jesus Christ; and may He keep you from the malignant foe, and bring you to life everlasting. Amen. Prayer follows: Dómine sancte, Pater omnipotens, aetérne Deus, te fidéliter deprecámur, ut accipiénti fratri nostro (soróri nostrae) sacrosanctum Corpus Dómini nostri Jesu Christi Fillii tui, tam córpori quam animae prost ad remédium sempitérnum: Qui tecum vivit et regnat. Amen. O holy Lord, Father almighty and eternal God, we prayThee in faith that the holy Body of our Lord Jesus Christ, Thy Son, may profit our brother (sister) who has received it as an everlasting remedy for body and soul: Who being God, lives and reigns. Amen. V. Adjútorium nostrum in nómine Dómini R. Qui fecit caelum et terram V. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat. V. Dóminus vobiscum. R. Et cum spiritu tuo. V. Orémus. V. Our help is in the Name of the Lord. R. Who made Heaven and Earth. V. O Lord, hear my prayer. R. And let my cry come to Thee. V. The Lord be with you. R. And with thy spirit V. Let us pray. Intróeat, Dómine Jesu Christe, donum hanc sub nostrae humilitátis ingréssu, aetérna felicitas, divina prospéritas, serena laetitia, cáritas fructuósa, sanitas sempiterna effúgiat ex hoc loco accessus daemonum: adsint Angeli pacis, domumque hanc déserat omnis maligna discórdia. Magnifica, Dómine, super nos nomen sanctum tuum; et bénedic + nostrae conversatióni sanctifica nostrae humilitátis ingréssum, qui sanctus et qui pius es, et pérmanes cum Patre et Spiritu Sancto in saécula saeculórum. O Lord Jesus Christ, let there enter this house with the entrance of our lowliness eternal happiness, divine prosperity, serene gladness, fruitful charity, everlasting health; may there fly from this place all approach of the demons; let the angels of peace be present and all ill-feeling and discord leave this house. Make Your Name great over us, O Lord, and bless + our ministry: hallow the entrance of our lowliness, Thou Who art holy, Thou who are kind, and abide with the Father and the Holy Spirit, world without end. R. Amen R. Amen Orémus et deprecémur Dóminum nostrum Jesum Christum, ut benedicéndo benedicat + hoc tabernáculum et omnes habitántes in eo, et det eis Angelum bonum custódem, et fáciat eos sibi servire ad considerándum mirabilia de lege sua : avértat ab eis omnes contrárias potestates: eripiat eos ab amni formidine et ab omni perturbatióne, ac sanos in hoc tabernáculo custodire dignétur. Qui cum Patre et Spiritu Sancto vivit et regnat Deus in saécula saeculórum. Let us pray and implore our Lord Jesus Christ that He would fill this dweeling with blessing and all that dwell therein, and send them a good angel to be their guardian and make them His servants to study the wonders of His law; may He turn them from all contrary powers; may He save them from alarm and disturbance and vouchsafe to keep them in health in this dweeling, who with the Father and the Holy Spirit lives and reigns for ever and ever. Orémus. Exáudi nos, Dómine sancte, Pater omnipotens, aetérne Deus: et mittere dignéris sanctum Angelum tuum de caelis, qui custódiat, fóveat, prótegat, visitet atque deféndat omnes habitántes in hoc habitáculo. Per Christum Dóminum nostrum. Amen. Let us pray. Hear us, holy Lord, almighty Father, eternal God: and be pleased to send Thy holy angel from Heaven to guard, cherish, protect, visit, and defend all them that dwell in this house. Through Christ our Lord. R. Amen. R. Amen. The Confiteor is said. After the priest says the Misereatur, he asks all in the house to pray for the sick person as s/he receives Unction. In nómine Patris +, et Fílii +, et Spíritus + Sancti, exstinguátur in te omnis virtus diáboli per impositiónem mánuum nostrárum, et per invocatiónem gloriósae et sanctae Dei Genitricis Virginis Mariea, ejusqye inclytu Sponsi Joseph, et ómnium sanctórum Angelelórum, Archangelórum, Patriarchárum, Prophetárum, Apostolorum, Mártyrum, Confessórum, Virginum, atque ómnium simul Sanctórum. In the Name of the Father, and of the Son, and of the Holy Spirit, let there be extinguished in you all power of the devil by the imposition of our hands, and by the invocation of the glorious and holy Mother of God, the Virgin Mary, and of her illustrious Spouse, St. Joseph, and of all the holy Angels, Archangels, Patriarchs, Porphets, Apostles, Martyrs, Confessors, Virgins, and of all the saints together. R. Amen. R. Amen. The priest takes the Oleum Infirmorum (the Oil of the Sick) and annoints the sick person in 6 places: eyelids ears nostrils lips hands feet As he annoints each place, he says the words below. After annointing each place, he wipes it with a piece of cotton. Per istam sanctam Unctiónem + et suam piisimam misericórdiam, indúlgeat tibi Dóminus quidquid per (visum, audtiotum, odorátum, gustum et locutiónem, tactum, gressum deliquisti.) By this holy unction + and his own most gracious mercy, may the Lord pardon you whatever sin you have committed by (sight, hearing, smell, taste and speech, touch, ability to walk). R. Amen R. Amen The priest wipes his hands on the bread or cotton, washes them, and continues: Kyrie eléison. Christe eléison. Kyrie eléison. [Pater noster (silently)]....Et ne nos indúcas in tentatiónem. Lord have mercy. Christ have mercy. Lord have mercy. [Our Father (silently)]...And lead us not into temptation. R. Sed libera nos a malo. R. But deliver us from evil. P. Salvum (salvam) fac servum tuum (ancillam tuam). R. Deus meus, sperántem in te. P. Mitte ei, Dómine, auxilium de sancto. R. Et de Sion tuére eum (eam). P. Esto ei, Dómine, turris fortitudinis. R. A fácie inimíci. P. Nihil profíciat inimícus in eo (ea). R. Et filius iniquitátis non apponat nocére ei. P. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat. P. Dóminus vobiscum. R. Et cum spiritu tuo. P. Save your servant (handmaid). R. Who hopes in Thee, my God. P. Send him (her) help, O Lord, from Thy holy place. R. And from Sion Thy protection. P. Be to him (her), O Lord, a tower of strength. R. From the face of the enemy. P. Let not the enemy prevail over him (her). R. Nor the son of iniquity draw nigh to hurt him (her). P. O Lord, hear my prayer. R. And let my cry come to Thee. P. The Lord be with you. R. And with thy spirit. Orémus. Dómine Deus, qui per Apóstolum tuum Jacóbum locutus es: Infirmátur quis ín vobis? inducat presbyteros Ecclésiae, et orent super eum, ungéntes eum óleo in nómine Dómini: et orátio fidei salvábit infÍrmum, et alleviábit eum Dóminus: et si peccátis sit, remittentur ei: cura, quaésumus, Redemptor noster, grátia Sacti Spíritus languóres istius infÍrme (infÍrmae), ejusque sana vulnera, et dimitte peccáta atque dolóres cunctos mentis et  córporis ab eo (ea) expélle plenámque intérius et extérius sanitátem misericórditer redde, ut, ope misericórdiae tuae restitútus (restitúta), ad prístina reparétur offÍcia. Qui cum Patre et Spíritu Sancto vivis et regnas, Deus, in saécula saeculórum. Lord God, Who said by Thy apsotle James: Is any man sick among you? Let him bring in the priests of the Church, and let htem pray over him, ammointing 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; we implore Thee, our Redeemer, to cure by the grace of the Holy Spirit the ailments of this sick person and heal his (her) wounds, forgive his (her) sins, drive from him (her) all pains of mind and body and in Thy mercy restore him (her) to full health within and without, that being cured by the help of Thy mercy he (she) may return to his (her) former duties, Thou Who with the Father and the Holy Spirit liveth and reigneth God, for ever and ever. R. Amen R. Amen Orémus. Réspice, quaésumus, Dómine, fámulum tuum (fámulam tuam) N.____ in infirmitáte sui córporis fatiscentem, et ánimam réfove, quam creásti: ut castigatiónibus emendátus (emendáta), se tua séntiat medicina salvátum (salvátam). Per Christum Dóminum nostrum. Let us pray. Look down, Lord, upon Thy servant (handmaid) N____ who is failing in  the weakness of his (her) body; refresh the soul created by Thee, that brought to amendment by chastisements he (she) may feel himself (herself) saved by Thy healing. Through Christ our Lord. R. Amen. R. Amen. Dómine sancte Pater omnipotens, aetérne Deus, qui benedictiónis tuae grátiam agris infundéndo corpóribus factúram tuam multíplici pietáte  custódis: ad invocationem tui Nóminis benignus assiste; ut fámulum (fámulam) tuum (tuam) ab aegritudine liberátum (liberátam) et sanitáte donátum (donátam), dextera tua erigas, virtúte confirmes, potestate tueáris, atque Ecclesiae tuae sanctae, cum omni desideráta prosperitáte, restituas. Per Christum Dóminum nostrum. Let us pray. O holy Lord, Father almighty and eternal God, Who by pouring the grace of Thy blessing upon the bodies of the sick tends Thy creature with many proofs of Thy love, be pleased to draw near at the invocation of Thy Name, that Thy servant (handmaid) may be delivered from sickness and endowed with health: raise him (her) up with Thy right hand, strengthen him (her) in Thy might, defend him (her) by Thy power, and restore him (her) with all desired prosperity to Thy Holy Church. Through Christ our Lord. R. Amen R. Amen. The Last Blessing V. Adjútorium nostrum in nómine Dómini R. Qui fecit caelum et terram. V. Our help is in the Name of the Lord. R. Who made Heaven and Earth. Ne reminiscáris, Domine, delicta fámuli tui (ancillae tuae), neque vindictam sumas de peccátis ejus. Remember not, Lord, the offences of Thy servant (handmaid), and take not vengeance on his (her) sins. Kyrie, eleison. Christe, eleison. Kyrie, Eleison. [Pater noster (silently)]...Et ne nos inducas in tentationem. Lord, have mercy. Christ, have mercy. Lord, have mercy. [Our Father (silently)]...And lead us not into temptation. R. Sed libera nos a malo. V. Salvum (salvam) fac servum tuum (ancillam tuam). R. Deus meus, sperántem in te. V. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat. V. Dóminus vobiscum. R. Et cum spiritu tuo. V. Orémus. R. But deliver us from evil. V. Save your servant (handmaid). R. Who hopes in Thee, my God. V. O Lord, hear my prayer. R. And let my cry come to Thee. V. The Lord be with you. R. And with thy spirit V. Let us pray. Orémus. Clementissime Deus, Pater misericordiárum et Deus totius consolatiónis, qui néminem vis perire in te credéntem atque sperántem: secúndum multitúdinem miseratiónum tuárum réspice propitius fámulum (fámulam) tuum (tuam) N.____ quem (quam) tibi vera fides et spes christiána commendant. Visita eum (eam) in salutári tuo, et per Unigeniti tui passiónem et mortem ómnium ei delictórum suórum remissiónem et véniam clementer indulge; ut ejus ánima in hora exitus sui te judicem propitiátum inveniat et, in sánguine ejusdem Fílii tui ab omni mácula ablúta, transire ad vitam mereatur perpetuam. Per eúmdem Christum Dóminum nostrum. Let us pray. Most gracious God, Father of mercies and God of all consolation, Thou wish none to perish that believes and hopes in Thee, according to Thy many mercies look down favorably upon Thy servant (handmaid) N.____ whom true faith and Christian hope commend to Thee. Visit him (her) in Thy saving mercy, and by the passion and death of Thy only-begotten Son, graciously grant to him (her) forgiveness and pardon of all his (her) sins that his (her) soul in the hour of its leaving the earth may find Thee as a Judge appeased, and being washed from all stain in the Blood of Thy same Son may deserve to pass to everlasting life. Through the same Christ our Lord. R. Amen R. Amen One of those present, and the sick person (if possible) says the Confiteor, then the priest says the Misereatur, Indulgentiam, etc. and continues: Dóminus noster Jesus Christus, Fílius Dei vivi, qui beáto Petro Apóstolo suo dedit potestátem ligándi atque solvéndi, per suam piissimam misericórdiam recipiat confessionem tuam et restituat tibi stolam primam, quam in Baptísmate recepísti: et ego facultáte mihi ab Apostólica Sede tribúta, indulgentiam plenáriam et remissionem omnium peccatorum tibi concédo. In nomine Patris +, et Fílii, et Spiritus Sancti. May our Lord Jesus Christ, Son of the living God, Who to His apostle Peter gave the power of binding and loosing, by His most gracious mercy receive your confession and restore to you that first robe which you received at Baptism; and I, by the faculty given me by the Apostolic See, grant you a plenary indulgence and remission of all your sins, in the Name of the Father +, and of the Son, and of the Holy Spirit. R. Amen. R. Amen. Per sacrosáncta humánae reparatiónis mystéria remittat tibi omnipotens Deus omnes praeséntis et futúrae vitae paenas, Paradísi portas apériat, et ad gáudia sempitérna perdúcat. By the Sacred mysteries of man's redemption may almighty God remit to you all penalities of the present life and of the life to come: may He open to you the gates of paradise and lead you to joys everlasting. R. Amen. R. Amen. Benedicat te omnipotens Deus, Pater +, et FÍlius, et SpÍritus Sancus. May almighty God bless you, Father + and Son, and Holy Spirit. R. Amen. R. Amen. R. Amen. Having come into contact with the Holy Oil, the bread, cotton, lemon, and water used by the priest when rinsing his fingers must be disposed of by burning or by burying in the earth. Thus ends the Rite of the Sacrament of Unction. Another thing your priest might do -- and which you should ask for -- is offer the Apostolic Blessing, which is a complete pardon for sins and for the punishment of sins if the recipient is properly disposed. Apostolic Blessing Ego facultate mihi ab Apostolic Sede tributa, indulgentiam plenariam et remissionem omnium peccatorum tibi concedo et benedico te. In nomine Patris, et Filii, + et Spirtus Sancti. Amen. By the Faculty which the Apostolic See has given me, I grant you a plenary indulgence for the remission of all your sins, and I bless you. In the Name of the Father and the Son + and the Holy Sprit. Amen. For more on the care of the dying, see The Catholic Way of Dying. Please note that this Sacrament in the Novus Ordo has been abolished and replaced with a simple blessing (blessings for the sick are always OK, of course, but the Sacrament is reserved traditionally for those who are gravely ill, especially those in danger of death from bodily illness or injury). Some of the changes:   The primary purpose of the Sacrament is the remission of sins and the preparedness of the soul. In the new rite, the priest asks no pardon of God for sins and the focus is on the body.   The matter of the Sacrament is olive oil blessed by a Bishop using these words, "Emitte, quaesumus Domine, Spiritum sanctum tuum Paraclitum de coelis in hanc pinguedinem olivae, quam de viridi ligno producere dignatus es and refectionem mentis et corporis..." ("Send forth we pray, Your Holy Spirit, the Paraclete, from heaven into this rich substance of oil"). In the new rite, any oil of plant origin may be used, blessed by a priest using these words: "May your blessing come upon all who are anointed with this oil, that they may be freed from pain and illness and made well again in body and mind and soul." The Holy Ghost is no longer invoked!   The form of the Sacrament is: "Through this Holy Unction or oil, and through the great goodness of His mercy, may God pardon thee whatever sins thou hast committed by evil use of sight (sight, hearing, smell, taste and speech, touch, ability to walk)." In the new rite, it is given as "Through this holy anointing may the Lord in His love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up." There is no request of God to remit sins! Courtesy of APOLOGIA

 

 

 

 

The Sacrament of Holy Orders (Priesthood)

"Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.  For we have not a high priest, who cannot have compassion on our infirmities:  but one tempted in all things like as we are, without sin.  Let us go therefore with confidence to the throne of grace in seasonable aid.  For every high priest taken from among men, is ordained for men in the things that appertain to God, that He may offer up gifts and sacrifices for sins:  Who can have compassion on them that are ignorant and that err:  because He Himself also is compassed with infirmity.  And therefore He ought, as for the people, as also for Himself, to offer for sins.  Neither doth any man take the honor to himself, but he that is called by God, as Aaron was."  (Hebrews 4:14-16, 5:1-4)

JESUS COMMISSIONS HIS FIRST PRIESTS

"And Jesus coming, spoke to them, saying:  'All power is given to Me in Heaven and in earth.  Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.  Teaching them to observe all things whatsoever I have commanded you:  and behold I am with you all days, even to the consummation of the world."  (Matthew 28:18-20)

 

 

 

	What did Jesus do to continue His work on earth? To make sure that His work be continued, Jesus established the Catholic Priesthood, through the Sacrament of Holy Orders. "For Christ therefore we are ambassadors, God as it were exhorting by us"    (2 Corinthians 5:20)
	What is the Sacrament of Holy Orders? Holy Orders is the Sacrament which gives a man the powers of the Catholic Priesthood.
	In general, what is a priest? A man who offers sacrifices to God for the sins of the people. "For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins."    (Hebrews 5:1)
	Was Jesus a priest? Yes, Jesus was and is, the Great High Priest. "Wherefore it behoved Him in all things to be made like unto His brethren, that He might become a merciful and faithful high priest before God, that He might be a propitiation for the sins of the people."    (Hebrews 2:17)
	Who were the first Catholic priests?  The twelve Apostles, who were ordained to the priesthood by Jesus Christ Himself.
	When did Jesus make the twelve Apostles priests?  At the Last Supper (Holy Thursday), on the night before He died, when He gave them the power to change bread and wine into His Body and Blood. "Do this for a commemoration of me."    (Luke 22:19)
	Did the Apostles make other men priests? Yes, for example, Paul, Barnabas, Timothy, Titus, and Matthias. See Acts 13:3, 14:22, 1:24-26, and Titus 1:5.
	How did the Apostles ordain other men priests? By praying for them and imposing hands on them. "Then they, fasting and praying, and imposing their hands upon them, sent them away."    (Acts 13:3)
	After the Apostles died, how were the powers of the priesthood handed down? Before they died, the Apostles made other men bishops, who in turn made other men bishops, and in this way the powers of the priesthood have been handed down during the past 2000 years.
	How are the powers of the priesthood handed down today?  Today the bishops hand down the powers of the priesthood just as the Apostles did - by praying over and imposing hands on the candidates for priesthood.
	What are the chief powers of the priesthood? They are -- To offer the Holy Sacrifice of the Mass, which includes the power to change bread and wine into the Body and Blood of Jesus Christ and... To forgive sins. Other powers of the priesthood are to preach with authority, administer other Sacraments and to bless people and objects.
	Where does the authority of the priesthood come from? From Jesus Christ, the Second Person of the Holy Trinity. "He that heareth you, heareth Me; and he that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me."    (Luke 10:16)
	Who can give the Sacrament of Holy Orders? Only a bishop. "For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and shouldest ordain priests in every city, as I also appointed thee."    (Titus 1:5)
	What is necessary to become a priest? To become a priest, a man has to study for about 6 years in a special school called a seminary and be approved by his bishop as to his learning, health, morals, and character. "Impose not hands lightly upon any man."    (1 Timothy 5:22)
	How does a man become a bishop? The Pope chooses a priest who is known for his learning and holiness and appoints other bishops to consecrate him a bishop by imposing hands and saying the proper words.
	How does a man become Pope? The Cardinals elect a successor to the dead Pope.
	Why do priests not get married? They do not marry because -- The single life is a holier life, recommended by Christ; Being single, they can give themselves entirely to God and the care of the people. "He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God.  But he that is with a wife, is solicitous for the things of the world, how he may please his wife:  and he is divided."    (1 Corinthians 7:32-33)
	Why is the priest called "Father"? Because he gives the life of grace to his spiritual children, just as a father gives physical life to his children. "I write not these things to confound you; but that I admonish you as my dearest children.  For if you have ten thousand instructors in Christ, yet not many fathers.  For in Christ Jesus, by the gospel, I have begotten you."    (1 Corinthians 4:14-15)

 

The Sacrament of Matrimony

"Being subject one to another, in the fear of Christ.  Let women be subject to their husbands, as to the Lord:  Because the husband is the head of the wife, as Christ is the head of the Church.  He is the savior of His body.  Therefore, as the Church is subject to Christ, so also let the wives be to their husbands in all things."

   "Husbands, love your wives, as Christ also loved the Church, and delivered Himself up for it:  That He might sanctify it, cleansing it by the laver of water in the word of life:  That He might present it to Himself a glorious Church not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish.   So also ought men to love their wives as their own bodies. ; He that loveth his wife, loveth himself.  For no man ever hated his own flesh; but nourisheth and cherisheth it, as also Christ doth the Church:  Because we are members of His body, of His flesh, and of His bones.  for this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh.  This is a great sacrament; but I speak in Christ and in the Church.

   "Nevertheless let every one of you in particular love his wife as himself:   and let the wife fear her husband."  (Ephesians 5:21-33)

 

 

 

	What is the Sacrament of Matrimony? Matrimony is the Sacrament made by Jesus Christ to sanctify (make holy) the lawful union of a Christian man and a Christian woman.
	Was marriage always a Sacrament? No, marriage, although always a sacred union of man and woman, was raised to the dignity of a Sacrament by Jesus Christ.
	What does this Sacrament do for a couple? It unites them in an indissoluble (unbreakable) union until death It makes Sanctifying Grace grow in their souls It gives them special helps to perform their duties as married people and to overcome the difficulties that may come into their married life.
	Who may receive the Sacrament of Matrimony? Only those who have been baptized and are free to marry.
	What is necessary to receive this Sacrament worthily? You have to be free of mortal sin.
	What kind of sin is it to receive this Sacrament unworthily? A mortal sin of sacrilege. However, the marriage is valid.
	Do Catholics have to be married at Mass? No, but it is certainly fitting that they do so. The special Mass for a Catholic wedding is called the Nuptial Mass.  Traditionally, this Mass was not celebrated for a mixed marriage, nor during Lent or Advent.
	What should a Catholic do who wants to marry? Preparations for the wedding should be made with one of the priests in the bride's parish several months in advance. This time requirement varies from diocese to diocese.
	What is the only way a Catholic can be married? Only in the presence of a Catholic priest and two witnesses. Occasionally other arrangements can be made, but this requires a dispensation in advance from the local bishop and can be done only for a sufficiently grave reason.
	What happens if a Catholic is not married by a priest?  A Catholic who goes through a marriage ceremony before anyone other than a Catholic priest is not married. Such a couple has to separate or have the marriage made valid.
	What if a Catholic goes through a marriage ceremony before a Protestant minister? Such a person is not married and is guilty of mortal sin. Traditionally this sin also carried the penalty of automatic excommunication.  This meant that such a person could not receive any of the Sacraments nor have a Catholic funeral, because they are not putting the Love of God first, yet choose to marry outside of the One True Faith.
	May a Catholic marry a non-Catholic? You should not, except for a very serious reason. A marriage between a Catholic and a non-Catholic is called a mixed marriage. These marriages are plagued with problems, much to do with the difference on how faith should be implemented.
	Why does the Church forbid mixed marriages? Because of the danger of loss of faith on the part of the Catholic and of the children. The different religious beliefs of the parents cause serious arguments on such important matters as divorce, birth control, Sunday Mass, eating meat on Friday, and the Catholic education of the children.
	Were mixed marriages forbidden in the Bible? Yes, mixed marriages were strictly forbidden by God. "Neither shalt thou make marriages with them.  Thou shalt not give thy daughter to his son, nor take his daughter for thy son:  For she will turn away thy son from following Me, that he may rather serve strange gods, and the wrath of the Lord will be kindled, and will quickly destroy thee."    (Deuteronomy 7:3-4)
	Who is the only one who can allow a mixed marriage? Only the bishop, and he can give permission only for a serious reason.
	In a mixed marriage, what must the Catholic promise? The Catholic must sign promises: To remain a Catholic. To see to it that the children are baptized and are brought up as Catholics. Also, the Catholic party must inform the non-Catholic of these promises.
	Are the marriages of non-Catholics valid? Yes, provided all the laws of God concerning marriage are observed, the marriages of non-Catholics among themselves are valid and therefore cannot be broken.

	It is not the priest who gives the Sacrament of Matrimony; he is only the chief witness.  The bride and groom give it to each other.  The first gift they give one another is an increase of God's life -- Sanctifying Grace.  It is fitting indeed that this giving be done at Mass.
	Couples should remember that, through the Sacrament of Matrimony, they have the right to special helps to aid them in their problems.  God gives them, as it were, a spiritual bank account on which they may draw in times of difficulty.
	In a mixed marriage, the non-Catholic should be encouraged to take a course of instructions, so that he or she may learn something about the Catholic religion, since the children have to be reared in the Catholic religion.  So, if you intend to marry a non-Catholic, bring him or her to the priest to begin instructions three or four months before the wedding.
	Under normal circumstances, a mixed marriage should only  take place only in the presence of a Catholic priest and two witnesses.

	If you are a Lutheran, Martin Luther, an apostate of the Roman Catholic Church, founded your religion in Germany, in the year 1517.
	If you are a Mennonite, your church began in Switzerland with Grebel, Mantz, and Blaurock, in the year 1525.
	If you belong to the Church of England, also know as Anglican, your religion began with King Henry VIII in 1534, who established his own church because the Pope could not grant him a divorce with the right to remarry.
	If you are a Presbyterian, your religion was founded by John Knox, in Scotland, in the year 1560.
	If you are a Congregationalist, your religion was founded by Robert Brown, in Holland, in 1583.
	If you are a Baptist, you owe the tenets of your religion to John Smyth, who launched it in Amsterdam, in 1606.
	If you are a Unitarian, John Biddle in London founded your religion in 1645.
	If you are an Episcopalian, your religion was an offshoot of the Church of England, founded by Samuel Seabury in the American Colonies in the 17th century.
	If you are a Quaker, your religion was founded by George Fox, in England, in 1647.
	If you are a Methodist, your religion was founded by John and Charles Wesley, in England, in 1739.
	If you are a Universalist, John Murray founded your religion in New Jersey, in 1770.
	If you are an Evangelical, you owe the founding of your religion to Jacob Albright, in Pennsylvania, in 1803.
	If you are a Mormon (a "Latter Day Saint"), then Joseph Smith started your religion in Palmyra, New York, in 1829.
	If you are a Seventh Day Adventist, your religion originated in New York, by William Miller, in 1831.
	If you worship with the Salvation Army sect, then you acknowledge William Booth in London as your originator, in 1865.
	If you are a Jehovah Witness, then your church was founded by Charles Taze Russell, in 1872, and renamed in 1931 by Judge Rutherford, his successor.
	If you are a Christian Scientist, then Mary Baker Eddy founded your religion in Massachusetts, in 1879.
	If you belong to the Assembly of God religion, then a General Assembly in Arkansas started it in 1914.
	If you claim the Church of the Nazarene as your religion, then Union at General Assembly launched it in 1919.
	If you are an Evangelical Reformed, then Union at General Assembly created it in 1934.
	If you belong to "Pentecostal Gospel," your religion is one of the hundreds of new sects founded by men in the last 100 years.
	If you are a Roman Catholic, you know that your religion was founded in the year 33 by Our Lord Jesus Christ.

WHICH IS THE CHURCH OF JESUS CHRIST?

ISSUES OF FAITH AND MORALS

HEBREWS 5:9 ""He became the cause of eternal salvation to all who obey Him."

2 THESSALONIANS 2:14 "Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word or by our epistle."

HEBREWS 13:7-9 "Jesus Christ is the same yesterday, and today and forever. Do not be led away by diverse and strange teachings."

1 TIMOTHY 3:15 "...the Church of the living God, the Pillar and ground of the truth."

	The doctrines of Faith and Morals in the Catholic Church have been the same for 2,000 years. They were (usually) recorded only when they are challenged. The Roman Catholic Church has proven herself to be the Church of Jesus Christ, as illustrated. Other religions and cults have the burden of proving: 1) They are adhering to the teaching on faith and morals of Jesus Christ 2) They are united as prayed for by our Savior and 3) they were not founded historically by men.
	The term "Catholic," meaning universal, this word was used by St. Ignatius, Bishop of Antioch, in the year 107 AD, even before Christianity was declared legal in the year 313 Ad by the emperor Constantine.
	The first 32 popes of the Catholic Church were martyred for the One True Faith.

The Popes through the centuries have defended the doctrine "outside the Church there is no salvation."

Pope Pelagius II (A.D. 578 - 590): "Consider the fact that whoever has not been in the peace and unity of the Church cannot have the Lord. ...Although given over to flames and fires, they burn, or, thrown to wild beasts, they lay down their lives, there will not be (for them) that crown of faith but the punishment of faithlessness. ...Such a one can be slain, he cannot be crowned. ...[If] slain outside the Church, he cannot attain the rewards of the Church." (Denzinger 246-247)

Pope Saint Gregory the Great (A.D. 590 - 604): "Now the holy Church universal proclaims that God cannot be truly worshipped saving within herself, asserting that all they that are without her shall never be saved." (Moralia)

Pope Innocent III (A.D. 1198 - 1216): "With our hearts we believe and with our lips we confess but one Church, not that of the heretics, but the Holy Roman Catholic and Apostolic Church, outside which we believe that no one is saved." (Denzinger 423)

Pope Leo XII (A.D. 1823 - 1829): "We profess that there is no salvation outside the Church. ...For the Church is the pillar and ground of the truth. With reference to those words Augustine says: `If any man be outside the Church he will be excluded from the number of sons, and will not have God for Father since he has not the Church for mother.'" (Encyclical, Ubi Primum)

Pope Gregory XVI (A.D. 1831 - 1846): "It is not possible to worship God truly except in Her; all who are outside Her will not be saved." (Encyclical, Summo Jugiter)

Pope Pius IX (A.D. 1846 - 1878): "It must be held by faith that outside the Apostolic Roman Church, no one can be saved; that this is the only ark of salvation; that he who shall not have entered therein will perish in the flood." (Denzinger 1647)

Pope Leo XIII (A.D. 1878 - 1903): "This is our last lesson to you; receive it, engrave it in your minds, all of you: by God's commandment salvation is to be found nowhere but in the Church." (Encyclical, Annum Ingressi Sumus)

"He scatters and gathers not who gathers not with the Church and with Jesus Christ, and all who fight not jointly with Him and with the Church are in very truth contending against God." (Encyclical, Sapientiae Christianae)

Pope Saint Pius X (A.D. 1903 - 1914): "It is our duty to recall to everyone great and small, as the Holy Pontiff Gregory did in ages past, the absolute necessity which is ours, to have recourse to this Church to effect our eternal salvation." (Encyclical, Jucunda Sane)

Pope Benedict XV (A.D. 1914 - 1922): "Such is the nature of the Catholic faith that it does not admit of more or less, but must be held as a whole, or as a whole rejected: This is the Catholic faith, which unless a man believe faithfully and firmly, he cannot be saved." (Encyclical, Ad Beatissimi Apostolorum)

Pope Pius XI (A.D. 1922 - 1939): "The Catholic Church alone is keeping the true worship. This is the font of truth, this is the house of faith, this is the temple of God; if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. ...Furthermore, in this one Church of Christ, no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors." (Encyclical, Mortalium Animos)

Pope Pius XII (A.D. 1939 - 1958): "By divine mandate the interpreter and guardian of the Scriptures, and the depository of Sacred Tradition living within her, the Church alone is the entrance to salvation: She alone, by herself, and under the protection and guidance of the Holy Spirit, is the source of truth." (Allocution to the Gregorian, October 17, 1953)

Then, as though to set this constant teaching of the Fathers, Doctors and Popes "in concrete," so to speak, we have the following definitions from the Solemn Magisterium of the Church:

Pope Innocent III and Lateran Council IV (A.D. 1215): "One indeed is the universal Church of the faithful outside which no one at all is saved..."

Pope Boniface VIII in his Papal Bull Unam Sanctam (A.D. 1302): "We declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff."

Pope Eugene IV and the Council of Florence (A.D. 1438 - 1445): "[The most Holy Roman Church] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart `into everlasting fire which was prepared for the devil and his angels' (Matt. 25:41), unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church."

The following quotations are presented in chronological order so that the continuity of the Church's understanding of the dogma may be clearly shown.

Saint Irenaeus (died A.D. 202): "[The Church] is the entrance to life; all others are thieves and robbers. On this account we are bound to avoid them... We hear it declared of the unbelieving and the blinded of this world that they shall not inherit the world of life which is to come... Resist them in defense of the only true and life giving faith, which the Church has received from the Apostles and imparted to her sons." (Against Heresies, Book III)

Origen (died A.D. 254): "Let no man deceive himself. Outside this house, that is, outside the Church no one is saved." (In Iesu Nave homiliae)

Saint Cyprian (died A.D. 258): "He who has turned his back on the Church of Christ shall not come to the rewards of Christ; he is an alien, a worldling, an enemy. You cannot have God for your Father if you have not the Church for your mother. Our Lord warns us when He says: `he that is not with Me is against Me, and he that gathereth not with Me scattereth.' Whosoever breaks the peace and harmony of Christ acts against Christ; whoever gathers elsewhere than in the Church scatters the Church of Christ." (Unity of the Catholic Church)

"He who does not hold this unity, does not hold the law of God, does not hold the faith of the Father and the Son, does not hold life and salvation." (Patrologiae Cursus Completus: Latina, Father Migne)

Bishop Firmilean (died A.D. 269): "What is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church." (Anti-Nicene Fathers)

Lactantius (died A.D. 310): "It is the Catholic Church alone which retains true worship. This is the fountain of truth, this is the abode of the Faith, this is the temple of God; into which if anyone shall not enter, or from which if anyone shall go out, he is a stranger to the hope of life and eternal salvation." (The Divine Institutes)

Saint Cyril of Jerusalem (died A.D. 386): "Abhor all heretics...heed not their fair speaking or their mock humility; for they are serpents, a `brood of vipers.' Remember that, when Judas said `Hail Rabbi,' the salutation was an act of betrayal. Do not be deceived by the kiss but beware of the venom. Abhor such men, therefore, and shun the blasphemers of the Holy Spirit, for whom there is no pardon. For what fellowship have you with men without hope. Let us confidently say to God regarding all heretics, `Did I not hate, O Lord, those who hated Thee, and did I not pine away because of Your enemies?' For there is an enmity that is laudable, as it is written, `I will put enmity between you and the woman, between your seed and her seed.' Friendship with the serpent produces enmity with God, and death. Let us shun those from whom God turns away." (The Fathers of the Church)

Saint Ambrose (died A.D. 397): "Where Peter is therefore, there is the Church. Where the Church is there is not death but life eternal. ...Although many call themselves Christians, they usurp the name and do not have the reward." (The Fathers of the Church)

Bishop Niceta of Remesiana (died A.D. 415): "He is the Way along which we journey to our salvation; the Truth, because He rejects what is false; the Life, because He destroys death. ...All who from the beginning of the world were, or are, or will be justified - whether Patriarchs, like Abraham, Isaac and Jacob, or Prophets, whether Apostles or martyrs, or any others - make up one Church, because they are made holy by one faith and way of life, stamped with one Spirit, made into one Body whose Head, as we are told, is Christ. I go further. The angels and virtues and powers in heaven are co-members in this one Church, for, as the Apostle teaches us, in Christ `all things whether on the earth or in the heavens have been reconciled.' You must believe, therefore, that in this one Church you are gathered into the Communion of Saints. You must know that this is the one Catholic Church established throughout the world, and with it you must remain in unshaken communion. There are, indeed, other so called `churches' with which you can have no communion. ...These `churches' cease to be holy, because they were deceived by the doctrines of the devil to believe and behave differently from what Christ commanded and from the tradition of the Apostles." (The Fathers of the Church)

Saint Jerome (died A.D. 420): "As I follow no leader save Christ, so I communicate with none but your blessedness, that is, with the Chair of Peter. For this, I know, is the rock on which the Church is built. ...This is the ark of Noah, and he who is not found in it shall perish when the flood prevails. ...And as for heretics, I have never spared them; on the contrary, I have seen to it in every possible way that the Church's enemies are also my enemies." (Manual of Patrology and History of Theology)

Saint Augustine (died A.D. 430): "No man can find salvation except in the Catholic Church. Outside the Catholic Church one can have everything except salvation. One can have honor, one can have the sacraments, one can sing alleluia, one can answer amen, one can have faith in the name of the Father and of the Son and of the Holy Ghost, and preach it too, but never can one find salvation except in the Catholic Church." (Sermo ad Caesariensis Ecclesia plebem)

Saint Fulgentius (died A.D. 533): "Most firmly hold and never doubt that not only pagans, but also all Jews, all heretics, and all schismatics who finish this life outside of the Catholic Church, will go into the eternal fire prepared for the devil and his angels." (Enchiridion Patristicum)

Venerable Bede (died A.D. 735): "Just as all within the ark were saved and all outside of it were carried away when the flood came, so when all who are pre-ordained to eternal life have entered the Church, the end of the world will come and all will perish who are found outside." (Hexaemeron)

Saint Thomas Aquinas (died A.D. 1274): "There is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the ark, which denotes the Church." (Summa Theologiae)

Saint Peter Canisius (died A.D. 1597): "Outside of this communion - as outside of the ark of Noah - there is absolutely no salvation for mortals: not for Jews or pagans who never received the faith of the Church, nor for heretics who, having received it, corrupted it; neither for the excommunicated or those who for any other serious cause deserve to be put away and separated from the body of the Church like pernicious members...for the rule of Cyprian and Augustine is certain: he will not have God for his Father who would not have the Church for his mother." (Catechismi Latini et Germanici)

Saint Robert Bellarmine (died A.D. 1621): "Outside the Church there is no salvation...therefore in the symbol [Apostles Creed] we join together the Church with the remission of sins: `I believe in the Holy Catholic Church, the communion of Saints, the forgiveness of sins'...For this reason the Church is compared with the ark of Noah, because just as during the deluge, everyone perished who was not in the ark, so now those perish who are not in the Church." (De Sacramento Baptismi)

Baptism of Desire and of Blood
    MATER DEI SEMINARY newsletter "Adsum" (January, 2004)

From the teachings of the Popes, the Council of Trent,
the 1917 Code of Canon Law, the Roman Martyrology,
Church Fathers, Doctors and Theologians of the Church

1. Council of Trent 1545-1563

Canons on the Sacraments in General: - (Canon 4):
   "If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justification; let him be anathema."

Decree on Justification - (Session 6, Chapter 4):
   "In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the 'adoption of the Sons' (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: "Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God" (John 3:5).

2. St. Alphonsus Liguori 1691-1787

Moral Theology - (Bk. 6):
   "But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called 'of wind' ['flaminis'] because it takes place by the impulse of the Holy Ghost Who is called a wind ['flamen']. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon 'Apostolicam De Presbytero Non Baptizato' and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved 'without the laver of regeneration or the desire for it.'"

3. 1917 Code of Canon Law

On Ecclesiastical Burial - (Canon 1239. 2)
   "Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized."

The Sacred Canons by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.
Commentary on the Code:
   "The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of Desire."

4. Pope Innocent III

Apostolicam:
   To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine's City of God where among other things it is written, "Baptism is ministered invisibly to one whom not contempt of religion but death excludes." Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned. (Denzinger 388)

Debitum pastoralis officii, August 28, 1206:
   You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: "I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen."
   We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: "Go baptize all nations in the name etc." (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another... If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith. (Denzinger 413)

5. Pope St. Pius V 1566-1572

Ex omnibus afflictionibus, October 1, 1567:
  Condemned the following erroneous propositions of Michael du Bay:
 

	Perfect and sincere charity, which is from a "pure heart and good conscience and a faith not feigned" (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
	That charity which is the fullness of the law is not always connected with the remission of sins.
	A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.

 

6. St. Ambrose

   "I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated... and expressed his intention to be baptized... Surely, he received [it] because he asked [for it]."

7. St. Augustine

City of God
   "I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic... The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit" (De Bapt. C. Donat., IV 21).
   "Baptism is administered invisibly to one whom not contempt of religion but death excludes." (Denzinger 388)

8. St. Thomas Aquinas

Summa, Article 1, Part III, Q. 68:
   "I answer that, the sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
   "Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: 'I lost him whom I was to regenerate: but he did not lose the graces he prayed for.' "

9. St. Robert Bellarmine, Doctor of the Church 1542-1621

Liber II, Caput XXX:
   "Boni Catehecumeni sunt de Ecclesia, interna unione tantum, non autem externa" (Good catechumens are of the Church, by internal union only, not however, by external union).

References continue in the Winter, 2004,
issue of "The Reign of Mary" magazine.

10. Pope Pius IX 1846-1878

Singulari Quadam, 1854:
   174. "It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) shall we really understand how close and beautiful a bond joins Divine mercy with Divine justice."

Quanto Conficiamur Moerore, 1863:
   "...We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepared to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace."

11. Pope Pius XII 1939-1958

Mystical Body of Christ, June 29, 1943:
   "As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly... For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church."

12. Fr. A. Tanquery

Dogmatic Brevior, ART.IV, Section I,II - 1945 (1024-1)
   The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
   This is certain.
   Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
   b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the opportunity offers, the obligation remains on one who was sanctified in this manner of receiving the Baptism of water.

13. Fr. Dominic Prummer, O.P.

Moral Theology, 1949:
· "Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire of Baptism by water";
· "Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by water";
· "Regarding the effects of Baptism of Blood and Baptism of Desire... both cause sanctifying grace. ...Baptism of Blood usually remits all venial and temporal punishment..."

Additional references from a Mater Dei Seminary
pamphlet entitled "Baptism of Desire and of Blood".

14. Fr. Francis O'Connell

Outlines of Moral Theology - 1953:
   - "Baptism of Desire ... is an act of divine charity or perfect contrition..."
   - "These means (i.e. Baptism of Blood & Desire) presuppose in the recipient at least the implicit will to receive the sacrament."
   "...Even if an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith..."

15. Mgr. J. H. Hervé

Manuale Theologiae Dogmaticae (Vol. III: chap. IV) - 1931
   II. On those for whom Baptism of water can be supplied:
   "The various baptisms: from the Council of Trent itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied, namely an act of perfect charity with the desire of Baptism and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one as it were generic name; so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood)."

16. Fr. H. Noldin, S.J. - Fr. A. Schmit, S.J.

Summa theologiae moralis (Vol. III de Sacramentis); Bk 2 Quaestio prima - 1929:
   "Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition however have the power to confer sanctifying grace."

17. Fr. Arthur Vermeersch, S.J.

Theologiae moralis (Vol. III, Tractatus II) - 1948:
   "The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; ...but it takes away all mortal sin together with the sentence of eternal penalty, according to: 'He who loves me, is loved by my Father.' (John 14:21)"

18. Fr. Ludovico Billot, S.J.

De Ecclesiae Sacramentis (Vol. I); Quaestio LXVI; Thesis XXIV - 1931:
   "Baptism of spirit (flaminis), which is also called of repentance or of desire is nothing else than an act of charity or perfect contrition includeing a desire of the Sacrament, according to what has been said above, namely that, the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins."

19. Fr. Eduardus Genicot, S.J.

Theologiae Moralis Institutiones (Vol II); Tractatus XII - 1902:
   "Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected...
   Both are called 'of desire' (in voto)...; perfect charity, because it has always connected the desire, at least the implicit one of receiving this sacrament, absolutely necessary for salvation."

20. Fr. Aloysia Sabetti, S.J. Fr. Timotheo Barrett, S.J.

Compendium Theologiae Moralis; Tractatus XII De Baptismo (Chap. 1) - 1926:
   "Baptism, the gate and foundation of the Sacraments in fact or at least in desire, is necessary for all unto salvation...
   From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water ... Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).

21. Roman Martyrology

   January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.

   April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.

   August 25: At Arles in France, another Blessed Genesius, who undertook the office copyist, when he refused to transcribe the impious edicts whereby the Christians were ordered to be punished and, casting away his registers, in public he proclaimed himself a Christian, was arrested and beheaded and received the glory of martyrdom, being baptized in his own blood.

22. You must believe those teachings of the universal ordinary magisterium held by theologians to belong to the faith (Pius IX).

 “For even if it were a matter concerning that subjection which is to be manifested by an act of divine faith, nevertheless, it would not have to be limited to those matters which have been defined by express decrees of the ecumenical Councils, or of the Roman Pontiffs and of this See, but would have to be extended also to those matters which are handed down as divinely revealed by the ordinary teaching power of the whole Church spread throughout the world, and therefore, by universal and common consent are held by Catholic theologians to belong to faith.” Tuas Libenter (1863), DZ 1683. (Doc C)

You must also subject yourself to the Holy See’s doctrinal decisions and to other forms of doctrine commonly held as theological truths and conclusions. (Pius IX).

“But, since it is a matter of that subjection by which in conscience all those Catholics are bound who work in the speculative sciences, in order that they may bring new advantage to the Church by their writings, on that account, then, the men of that same convention should realize that it is not sufficient for learned Catholics to accept and revere the aforesaid dogmas of the Church, but that it is also necessary to subject themselves to the decisions pertaining to doctrine which are issued by the Pontifical Congregations, and also to those forms of doctrine which are held by the common and constant consent of Catholics as theological truths and conclusions, so certain that opinions opposed to these same forms of doctrine, although they cannot be called heretical, nevertheless deserve some theological censure.” Tuas Libenter (1863), DZ 1684. (Doc C)

Syllabus of Errors

“22. The obligation by which Catholic teachers and writers are absolutely bound is restricted to those matters only which are proposed by the infallible judgment of the Church, to be believed by all as dogmas of the faith.” Condemned proposition. Encyclical Quanta Cura and Syllabus of Errors (1864), DZ 1699, 1722. (Doc E)

“It is not to be thought that what is set down in Encyclical Letters does not demand assent in itself, because in these the popes do not exercise the supreme powers of their magisterium. For these matters are taught by the ordinary magisterium, regarding which the following is pertinent ‘He who heareth you, heareth me.’; and usually what is set forth and inculcated in Encyclical Letters, already pertains to Catholic doctrine.” Humani Generis (1950), DZ 2313.

(Doc F)

 

Why are we required to believe in the three fold Baptism?

	The Church has always held it to be of the faith.
	Every Catechism that the Church has approved teaches it.
	The unanimous teaching of the theologians supports it.
	1917 Code of Canon Law Supports it.  (Cn.736, & Cn.1239 #2)
	Original Canon Law by Pope Innocent III in 1206 teaches it. (Corpus Juris Canonici)
	Every Pope, bishop, and priest that the Church has educated by seminary, or has used Canon Law holds it.

 

Why are we required to believe more than just the extraordinary pronouncements?

Pope Pius IX Quanta Cura (Syllabus of Errors), “22. The obligation by which Catholic teachers and writers are absolutely bound is restricted to those matters only which are proposed by the infallible judgement of the Church, to be believed by all as dogmas of the faith.” Condemned proposition. Encyclical Quanta Cura and Syllabus of Errors (1864), DZ 1699, 1722.\

 

This is condemning the Feeneyite/Diamond Br. Idea that all that we are required to believe, and profess as Catholics has been pronounced in extraordinary statements.

 

Pope Pius XII Humani Generis “It is not to be thought that what is set down in Encyclical Letters does not demand assent in itself, because in these the popes do not exercise the supreme powers of their magisterium. For these matters are taught by the ordinary magisterium, regarding which the following is pertinent ‘He who heareth you, heareth me.’; and usually what is set forth and inculcated in Encyclical Letters, already pertains to Catholic doctrine.” Humani Generis (1950), DZ 2313.

 

This states that even when the pope writes an Encyclical that is not addressed as a universal teaching we are still required to submit to the teaching.  This is the pope using the Ordinary Magisterium.

 

Why do we have to believe what the theologians teach unanimously as being “of the Faith”?

 

Pope Pius IX Tuas Libenter · “For even if it were a matter concerning that subjection which is to be manifested by an act of divine faith, nevertheless, it would not have to be limited to those matters which have been defined by express decrees of the ecumenical Councils, or of the Roman Pontiffs and of this See, but would have to be extended also to those matters which are handed down as divinely revealed by the ordinary teaching power of the whole Church spread throughout the world, and therefore, by universal and common consent are held by Catholic theologians to belong to faith.” Tuas Libenter (1863), DZ 1683.

 

Saying, if theologians hold a certain teaching in common consent to be “of the Faith”.  The faithful are required to accept the teaching as if it came from the pope himself in the Ordinary Magisterium.

 

Pope Pius IX    “But, since it is a matter of that subjection by which in conscience all those Catholics are bound who work in the speculative sciences, in order that they may bring new advantage to the Church by their writings, on that account, then, the men of that same convention should realize that it is not sufficient for learned Catholics to accept and revere the aforesaid dogmas of the Church, but that it is also necessary to subject themselves to the decisions pertaining to doctrine which are issued by the Pontifical Congregations, and also to those forms of doctrine which are held by the common and constant consent of Catholics as theological truths and conclusions, so certain that opinions opposed to these same forms of doctrine, although they cannot be called heretical, nevertheless deserve some theological censure.” Tuas Libenter (1863), DZ 1684. )

 

This states that we are required to adhere to Doctrinal decisions of Vatican Congregations (the Holy Office), forms of Doctrine held as “Theological truths and conclusions”.  This teaching is so certain that opposition to them merits some “theological censure” short of heresy.

Could the theologians have obscured or modernized the important truths of our faith?

q       Pope Pius VI condemns this idea.  “The proposition which asserts ‘that in these later times there has been spread a general obscuring of the more important truths pertaining to religion, which are the basis of faith and of the moral teachings of Jesus Christ,’ heretical.” Auctorem Fidei (1794) DZ 1501.

The Church would have silenced, censored, or condemned a theologian that was teaching anything against the faith.

The Church has always taught Baptism of Desire and Blood as far as the time of Saint Augustine and Saint Ambrose, as well it has been taught in the Catechisms throughout the centuries, for example the Douay Catechism (1649), the Baltimore Catechism (1891) and so on.