LIBRARY OF CONGRESS. 
 
 Chap.. Copyright M01.A.9 
 
 shem__.I&3 % 
 
 UNITED STATES OF AMERICA. 
 
CATHOLIC PRACTICE 
 
 . . . AT . . . 
 
 CHURCH AND AT HOME 
 
 The Parishioner's Little Rule Book 
 
 A GUIDE FOR CATHOLICS IN THE EX- 
 TERNAL PRACTICE OF THEIR 
 HOLY RELIGION. 
 
 By REV. ALEXANDER L A. 
 
 \> 
 
 ILLUSTRATED, 
 
 Let all things he done decently and according to 
 order. 1 '' — i Cor. 14. 40. 
 
 THIRD, REVISED AND ENLARGED EDITION, 
 
 1898 : 
 
 Angel Guardian Press, 
 
 boston, mass. 
 
Tun Library 
 ©p Congress 
 
 washington 
 
 cf> 
 
 \^ 
 
 ^ 
 
 **i* 
 
 38397 
 
 Copyrighted 1897 by 
 
 Rev. ALEXANDER L. A. KLAUDER 
 
 TWO COPIES RECEIVED. 
 
 ALL RIGHTS RESERVED 
 
 
IRibil obstat- 
 
 M. J. Brown, 
 
 Librorum Censor, 
 
 imprimatur hbellus quern clero et 
 populo enfxe commen&o. 
 
 *Henricus, 
 
 Efius Ogdensburgensis. 
 
 Ogdensburgii, die Julii ■ ij, i 
 
APPROBATIONS 
 
 ...OF... 
 
 Catholic Practice. 
 
 » :> ? o 
 
 His Eminence Cardinal Gibbons : 
 
 "I am glad to inform you that a competent 
 critic, in whose judgment I have confidence, has 
 spoken of it to me in very high terms of praise. 
 I have no doubt that my own judgment will 
 accord with his, as to its merits." 
 
 riost Rev. Patrick J. Ryan, D. D., Arch- 
 bishop of Philadelphia: 
 
 "I am much pleased with jour useful book, 
 'Catholic Practice at Church and at Home.' I 
 beg to add my name to those of the Ecclesiastics 
 who recommend it." 
 
 Host Rev. Francis X. Katzer, D. D., Arch= 
 bishop of nilwaukee : 
 
 " Your little work is a most practical and use- 
 ful book, which should be carefully studied by 
 every Catholic." 
 
 Host Rev. John J. Kain, D. D., Archbishop 
 of St. Louis : 
 
 "The little work is aptly named 'Catholic 
 Practice at Church and at Home,' for it serves 
 as a reliable guide for the correct performance of 
 the most important duties of a Catholic." 
 
Host Rev Patrick W. Rrordan, D. D., Arch- 
 bishop of San Francisco : 
 
 "I consider it a very useful work for our 
 Catholic people, and shall not fail to call the 
 attention of our clergy to it, and ask them to 
 say a word in favor of it to their people." 
 
 Right Rev. Henry Gabriels, D. D,, Bishop of 
 Ogdensburg: 
 
 " * Catholic Practice at Church and at Home,' 
 is a little manual of instruction in Catholic 
 devotions and usages, intended for the clergy as 
 well as the laity, adults and children. It will be 
 found most useful by teachers in our institutions, 
 but especially in Sunday Schools. I recom- 
 mend it without hesitation for its spirit of rever- 
 ence for all that is worthy of veneration and for 
 correctness in all its directions. " 
 
 Right Rev. Camillus P. Maes, D. D., Bishop 
 of Covington: 
 
 11 You have written a very useful book. God 
 bless you." 
 
 Right Rev. Ignatius F. Horstmann, D. D., 
 Bishop of Cleveland: 
 
 " I have read most of your little work/ Cath- 
 olic Practice' and give it my cordial approval. 
 It is truly practical and excellent and should be 
 in every Catholic family. I can suggest no im- 
 provement. I will recommend it to my clergy 
 and faithful people." 
 
 Right Rev. Francis Silas Chatard, D. D., 
 Bishop of Vincennes: 
 
 " It is eminently practical, and it will be hailed 
 as a valuable saving of time, trouble and breath, 
 by Pastors who come to know it. I am glad to 
 be able to add my word of recommendation to 
 that of your excellent Ordinary." 
 
Right Rev. Hichael J. Hoban, D. D., Bishop 
 of Sainton: 
 
 11 I beg to thank you very much for the copy 
 of ' Catholic Practice '. It contains much use- 
 ful matter." 
 
 Right Rev. Edward P. Allen, D. D., Bishop 
 of riobile: 
 
 "I hope the work will receive a wide circula- 
 tion for it is full of information on points of 
 interest to Catholic families." 
 
 Right Rev. Henry Cosgrove, D. D., Bishop 
 of Davenport: 
 
 "I have examined it carefully, have found it 
 a most practical book and would wish to see it 
 have a place in every Catholic home." 
 
 Right Rev. John J. Hennessy, D. D., Bishop 
 of Wichita: 
 
 " I am pleased with your treatment of the 
 subject and a large sale may be anticipated. 
 Our people are in need of such books as this of 
 yours and I shall be highly gratified to learn 
 that our portion of the flock have partaken of 
 the abundance offered them through your labor." 
 
 Right Rev. A. J. Glorieux, D. D., Bishop of 
 Boise: 
 
 " I consider it a very practical and useful book. 
 I hope it will have a very large circulation." 
 
Right Rev. Lawrence Scanlan, D. D., Bishop 
 of Salt Lake: 
 
 " I congratulate you on having given to the 
 Catholic public a most practical and much- 
 needed book. It deserves to be widely circulated 
 and to this end I earnestly recommend that it be 
 given as a premium to deserving children in our 
 Catholic schools. I wish it an extensive cir- 
 culation and yourself every blessing." 
 
 Right Rev. Thomas Grace, D. D., Bishop of 
 Sacramento: 
 
 "Your little work 'Catholic Practice' is a 
 very useful and practical book. It is just what 
 the people want, and if they knew its contents, 
 much labor would be spared Pastors." 
 
 Right Rev. George Montgomery, D. D. 
 Bishop of Honterey and Los Angeles:, 
 
 "I consider 'Catholic Practice at Church and at 
 Home' a most useful book, not only for the laity 
 but for us, the clergy, as well. It ought to have, 
 and I sincerely hope it will have, a large patron- 
 age." 
 
 Right Rev. Henry J. Richter, D. D., Bishop 
 of Grand Rapids. 
 
 "I have read your book entitled 'Catholic 
 Practice.' It is an excellent manual and guide 
 for Catholics in the external practice of their 
 holy religion. While it is short, it is complete. 
 It contains truly multum in parvo. It deserves 
 a place in every Catholic family." 
 
Right Rev. Leo Hatd, D. D. O S B , Vicar 
 Apostolic of North Carolina: 
 
 "'Catholic Practice' is certainly a very ex- 
 cellent little book. It is full ot useful — I might 
 have said — necessary information, and I trust 
 your hope that it will find its way into Catholic 
 families, will speedily be realized." 
 
 Right Rev. Henry P. Northrop, D. D., 
 Bishop of Charleston: 
 
 "Many thanks for your 'Catholic Practice,' 
 which has just reached me, and to my thanks 
 let me add my hearty congratulations for the 
 inspiration of such a little book which was so 
 much needed and which has been so admirably 
 composed. It strikes me as all that could be 
 desired, though of course there may be some 
 faults which the use of it might discover. 
 
 "Plain, practical, pithy and pointed and if there 
 are not too many ' p's,' I might say, perfect. I 
 will show it to the Rector of this parish and 
 commend it as the occasion arises, to the priests 
 of the diocese." 
 
 Right Rev. Louis De* Goesbriand, D. D., 
 Bishop of Burlington: 
 
 "I consider vour book excellent and very 
 timely." 
 
 Right Rev Denis n. Bradley, D. D., Bishop 
 of Manchester: 
 
 "I am very thankful for the copy of your 
 valuable work ' Catholic Practice.' " I will be 
 pleased to recommend it to the faithful." 
 
Right Rev. Winand M. Wigger, D. D., 
 Bishop of Newark: 
 
 "I beg leave to congratulate you on the good 
 work you have done in publishing this very 
 useful little book. I intend to recommend it to 
 the Clergy at the next conference, and to urge 
 them to recommend it to their people." 
 
 Right Rev. Charles E. HcDonnell, D. D., 
 Bishop of Brooklyn: 
 
 " As soon as I have leisure, I shall make it my 
 duty to read the manual. The recommendations 
 you have received from so many distinguished 
 Prelates is a guarantee of its worth." 
 
 Right Rev. James A. IlcFaul, D. D., Bishop 
 of Trenton: 
 
 "Your little book ' Catholic Practice* is des- 
 tined to perform a very useful and necessary 
 work, and should find a welcome in every 
 Christian home. It is filled with information 
 regarding religious practices with which every 
 Catholic should be familiar, but which it is 
 often difficult to acquire without much labor and 
 research." 
 
 Right Rev. Michael Tierney, D. D., Bishop 
 of Hartford: 
 
 " I have read a good portion of the book and 
 find it excellent. Every Pastor will be pleased 
 to see it in the hands of his people. The general 
 use of this manual would save many a Pastor 
 much annoyance and anxiety* I hope it may 
 find its way into every Catholic family." 
 
PREFACE. 
 
 This little book, as its title indicates, is 
 designed to give Catholics some definite 
 rules for the external practice of their holy 
 religion. It is ardently hoped that it will 
 find its way into Catholic families, there 
 to be perused regularly, to be consulted 
 especially when there is doubt about 
 the obligation or manner of performing 
 some duty imposed upon Catholics by the 
 Church. By keeping this little book on 
 hand in some appointed place in the 
 house, and by referring to it on special 
 occasions, such as on feast and fast-days, on 
 occasions of a sick-call, baptism, funeral, 
 or other function of religion not so fre- 
 quent in the family, the faithful will avoid 
 many mistakes, many annoying incon- 
 
XV111 PREFACE TO THE THIRD EDITIOxV. 
 
 by the laity is desirable. We would ask 
 the reader not merely to read this book f o 
 the one time ; for it would be impossible 
 to derive the benefit contemplated from its 
 perusal by so doing. The book should be 
 read in portions from time to time and 
 should be referred to frequently when a 
 doubt arises concerning some practice of 
 religion, or when one is about to perform 
 some duty of religion of less frequent oc- 
 currence. There are some points also set 
 forth in the book, that need repeated prac- 
 tice at home or in the school, in order that 
 the faithful may be enabled to acquit them- 
 selves of their religious functions with 
 that facility, grace and decorum which the 
 dignity of religious worship demands. 
 We are glad to know that many have 
 hailed the book as a standard book of 
 Catholic instruction and as a family refer- 
 ence book upon most matters of Catholic 
 observance and practice. 
 
 St. Mary's Cathedral, 
 Ogdensburg, N. Y., July, 1898. 
 
TABLE OF CONTENTS. 
 
 PAGE 
 
 Preface, xv 
 
 The Parish, 23 
 
 Baptism, 25 
 
 Private Baptism, 33 
 
 Confirmation, ------ 37 
 
 Holy Eucharist, 39 
 
 Holy Mass, 48 
 
 Postures and Actions at Holy Mass, 49 
 
 At Low Mass, 49 
 
 At High Mass, 50 
 
 At Solemn High Mass, 51 
 
 At Masses for the Dead, 52 
 
 Other Actions at Mass, 53 
 
 Mass Offerings, - - - - 55 
 
 Public Prayers, 58 
 
 Congregational Singing, 59 
 
 The Word of God, 60 
 
 Holy Communion, - - - - - 64 
 
 I. Before Communion, 64 
 
 II. Receiving Communion, 70 
 
 III. After Communion, 73 
 
 Communion for the Sick, 76 
 
 First Holy Communion, 77 
 
 Confession, ------ 81 
 
XX CONTENTS, 
 
 PAGE 
 
 Extreme Unction, 92 
 
 Sick Calls, 92 
 
 I. Calling the Priest, 92 
 
 II. Preparation of the Sick Person, 95 
 
 III. Preparation of the Sick-Room, 97 
 
 IV. Articles for the Sick-Room, - 99 
 V. Administration of the Sacra- 
 ments, ----- 101 
 
 VI. After the Administration of the 
 
 Sacraments, - 103 
 
 VII. Assisting the Dying, - 104 
 
 Funerals, ------ 106 
 
 Matrimony, - 114 
 
 The Marriage-Ceremony, - - - 123 
 
 The Precepts of the Church, - - 132 
 
 The Obligation to hear Mass, - - 133 
 
 The Holydays of Obligation - - 133 
 
 Fasting and Abstaining, - - - 140 
 
 I. Fasting, - - - - - 141 
 
 Fast-Days, - - - - - 144 
 
 II. Abstinence, - 145 
 
 Abstinence-Days, ... 147 
 
 Annual Confession, - 151 
 
 The Easter Duty, 153 
 
 Support of the Pastor and Church, 156 
 
 The Closed Time of Marriage, - - 161 
 The Observance of Sunday and of 
 
 the Holydays, 162 
 
CONTENTS. XXI 
 
 PAGE 
 
 The Penitential Seasons, - 167 
 
 Religious Instruction of Children, 171 
 
 The Parochial School, - 176 
 
 The Sunday School, - 183 
 
 Religion at Home, - 187 
 
 Catholic Reading. 194 
 
 Blessings and Blessed Articles, - 207 
 
 Churching of Women, - 207 
 
 Blessed Candles, 209 
 
 Imposition of the Ashes, - 210 
 
 Blessed Palm, - - - - - 211 
 
 Easter Water, 212 
 
 Holy Water, 214 
 
 Articles of Devotion, - - - - 215 
 
 The Principal Devotions, - - - 215 
 
 The Sign of the Cross, - 215 
 
 Morning and Evening Prayers, - - 217 
 
 The Angelus, 220 
 
 Grace before and after Meals, - 222 
 
 Vespers, ------- 223 
 
 Benediction of the Blessed Sacra- 
 ment, ------- 224 
 
 Plenary Indulgence, - 225 
 
 The Rosary, 228 
 
 The Scapular, 231 
 
 The Way of the Cross, - 234 
 
 The Forty Hours' Devotion^ - - 235 
 
 Novenas, 238 
 
XX11 CONTENTS. 
 
 PAGE 
 
 Pious Organizations in the Parish, - 239 
 Conduct towards the Pastor and 
 
 Others of the Clergy, - - 247 
 
THE PARISH. 23 
 
 THE PARISH. 
 
 As a Catholic, you are, ordinarily, a 
 member of a certa'n parish, which in this 
 country is a designated district or class of 
 persons assigned by the Bishop to a church 
 and to the spiritual care of a Pastor. 
 
 When moving into a new locality, let 
 it be your first duty to inquire for your 
 parish church. 
 
 Introduce yourself to the Reverend 
 Pastor as soon as possible. If you are the 
 head of the family, or are in charge of a 
 household, be ready to give the Pastor the 
 names of all its members, together with 
 their ages and their condition in life, that 
 he may be enabled at once to enter all the 
 names on the parish register. You will 
 thereby enable both him and yourself to 
 know your mutual obligations and save 
 yourselves possible inconveniences, which 
 often arise in parishes through the pres- 
 
24 THE PARISH. 
 
 ence of families unknown to the Pastor. 
 The latter will then also be the better 
 able to attend to your wants ; to visit you, 
 especially at the time of his regular 
 visitations. 
 
 On moving out of a parish, be sure to 
 advise the Reverend Pastor of it, so that 
 your name may be crossed off the parish 
 books and many inconveniences and 
 misunderstandings be thereby avoided. 
 Both religious conscientiousness and com- 
 mon gratitude ought to dictate such a 
 course. 
 
 If new Catholic neighbors move into 
 the parish, who are not likely to make 
 themselves known to the Pastor, it will be 
 charity on your part to remind them of 
 that obligation, or to inform the Pastor 
 yourself of their arrival. 
 
 Should you merely change your resi- 
 dence in the parish, you should likewise 
 give notice to the Pastor that he may note 
 the change and spare himself and his co- 
 laborers possible inconveniences. 
 
BAPTISM. 25 
 
 Should there be several parishes, as is 
 sometimes the case in this country, cover- 
 ing the same territory, in favor of various 
 languages, remember that you are bound 
 to adhere to the one to which you have 
 been assigned, or which you have selected 
 yourself, according to existing regulations. 
 To go now to one and then to another for 
 various purposes, merely to enjoy a per- 
 sonal advantage in the one and to escape 
 a burden in the other, is unjust, produc- 
 tive of confusion, and renders one liable to 
 be overlooked in the hour of need, with no 
 one to blame but oneself. 
 
 BAPTISM. 
 
 A newly born child should be baptized 
 as soon as possible. To put off the sacra- 
 ment for three or four weeks, and even 
 longer, without very grave reasons, may be 
 a grievous sin. 
 
26 
 
 BAPTISM. 
 
 In most parishes there is an hour ap- 
 pointed for baptism, usually on Sunday 
 afternoon. Have the child brought to the 
 church on the first occasion of the kind. 
 
 If sickness of the child, great distance, 
 intense cold, or other excusing circum- 
 stances should exist, notify the Pastor of 
 the same at once, and abide by his arrange- 
 ments. By no means take the matter 
 wholly into your own hands and thereby 
 defer baptism. 
 
 In selecting a name for the child, regard 
 should be had to the wish of the Church 
 that the rame of a saint or holy person, 
 either of the New or Old Law, be adopted. 
 If a family-name be given, the name of 
 some saint should at least accompany it. 
 Where this has not been done, the name 
 of a saint may be added at confirmation. 
 
 When the hour for baptism is, or has 
 been specially appointed, be sure to be on 
 time. Urge the Godparents particularly 
 on this point. The Priest has on Sundays, 
 as well as on other days, his appointments, 
 
BAPTISM. 27 
 
 services and engagements, in all of which 
 he must be prompt. If parties should 
 come late and have to be put off to another 
 time, let them blame themselves. 
 
 Select Godparents, or sponsors, as 
 they are also called, who are good, prac- 
 tical Catholics, who are veil instructed in 
 the faith and are able to bring up a child 
 in the same. Let them, therefore, be 
 neither too young nor too old, as they 
 must assume the spiritual care of the child 
 in case the parents of it should die, or 
 should neglect it 
 
 Non-Catholics are not permitted by the 
 laws of the Church to be Godparents; 
 neither are apostate Catholics, nor mem- 
 bers of secret societies specially condemned 
 by the Church. 
 
 If two Godparents, or sponsors are 
 engaged, they must be of different sexes. 
 Employing two Godfathers or two God- 
 mothers is not permissible. If one God- 
 parent is employed, it may be either 
 Godfather or Godmother. 
 
28 
 
 BAPTISM, 
 
 Godparents should be prepared to an- 
 swer the following questions, which the 
 Priest asks them during the ceremony of 
 baptism. 
 
 Priest. N. What dost thou ask of the 
 Church of God ? 
 
 Godparents. Faith. 
 
 Priest. What doth faith bring thee to ? 
 
 Godparents. Life everlasting. 
 
 Priest. N. Dost th^u renounce Satan? 
 
 Godparents. I do renounce him. 
 
 Priest. And all his works ? 
 
 Godparents. I do renounce them. 
 
 Priest. And all his pomps? 
 
 Godparents. I do renounce them. 
 
 Priest. N. Dost thou believe in God 
 the Father Almighty, Creator of heaven 
 and earth? 
 
 Godparents. I do believe. 
 
 Priest. Dost thou believe in Jesus 
 Christ, His only Son our Lord, Who was 
 born into this world and Who suffered 
 for us ? 
 
 Godparents. I do believe. 
 
BAPTISM. 29 
 
 Priest. Dost thou believe in the Holy 
 Ghost, the Holy Catholic Church, the 
 Communion of Saints, the forgiveness of 
 sins, the resurrection of the body, and life 
 everlasting ? 
 
 Godparents, I do believe. 
 
 Priest. N. Wilt thou be baptized ? 
 
 Godparents. I will. 
 
 The Godparents will be called upon to 
 recite the Apostles' Creed aloud. Let 
 trum, therefore, know it well by heart. 
 
 Let Godparents not forget the obliga- 
 tion they take upon themselves in stand- 
 ing for a child, to care for its Christian 
 training and instruction, especially in the 
 case of the death of the parents or of 
 neglect on their part. 
 
 Let them also remember that they con- 
 tract a spiritual relationship with their God- 
 child, as well as with its parents, so that 
 they can never marry anyone of the said 
 parties. 
 
 See Impediments of Marriage, Page 117 
 
 The clothing about the neck of the child 
 
30 BAPTISM 
 
 should be so arranged that it may be 
 easily loosened, as the Priest must anoint 
 the breast of the child and the back 
 between the shoulders. Do not keep 
 your finger over these parts in forcing 
 back the clothing, lest they get touched 
 with the holy oil. Have the clothing 
 loose and there will be no trouble. 
 
 The Father of the child should always 
 endeavor to be present at the baptism. 
 It is not necessary, however, that the 
 mother attend. Some Catholics erro- 
 neously defer baptism until the mother of 
 the child is able to accompany it to the 
 church. 
 
 There must be no talking, smiling or 
 making of remarks during the sacred 
 ceremony of baptism, but all attendants 
 must stand by with the profoundest rever- 
 ence and respect, as they would at any 
 other service in the church. 
 
 No one should assist at the ceremony 
 with an air of indifference, leaning against 
 an object or having his hands in his pockets* 
 
BAPTISM. 
 
 31 
 
 HOW TO HOLD A CHILD AT THE 
 BAPTISMAL FONT. 
 
32 BAPTISM. 
 
 In holding the infant during the prayers 
 and ceremonies that precede and follow 
 the baptism proper, have its head uncov- 
 ered and let it rest, face upward, on the 
 right arm. 
 
 At the baptismal font, however, hold the 
 crown of the head, lace downward, 
 exactly over the middle of the baptismal 
 bowl or basin, almost on a level with it. 
 Support the head with one hand spread 
 under the neck and chin of the child. 
 
 Whilst the Priest pours the water on the 
 head, if there be two Godparents, let one 
 place his right hand on or under the right 
 shoulder of the child, whilst the other 
 holds it, as both Godparents must touch 
 the child during the baptizing. 
 
 See Illustration, Page 31. 
 
 After the priest has poured the water, 
 he dries the head, which should be kept 
 over the bowl during the time. He then 
 anoints the crown of the head with holy 
 Chrism. 
 
 Those who bring a child or accompany 
 
PRIVATE BAPTISM. 33 
 
 a person to be baptized, must be prepared 
 to supply the following items for the 
 correct registering of the baptism : The 
 exact date of the child's or person's birth, 
 the place of birth, the full names of the 
 father of the child and his place of birth, 
 town, city or county, and country ; the 
 mother's full names, her maiden or family- 
 name before marriage, together with the 
 exact place of her birth ; the full, present 
 names of the Godparents. 
 
 Let parents or Godparents, or both, 
 according to the custom of the parish, 
 make an offering to the Priest. In case 
 of poverty or temporary inability, let them 
 have an understanding with the Priest 
 beforehand. Baptism must never be 
 deferred on account of inability to make 
 such an offering. 
 
 PRIVATE BAPTISM. 
 
 Try to read these rules before adminis- 
 tering private baptism, if there is time. 
 
34 PRIVATE BAPTISM. 
 
 If an unbaptized child, or person who 
 desires to be baptized, is in danger of 
 death, and it is convenient to call the 
 Priest, he should be summoned without 
 delay. 
 
 But if there is danger of such a child or 
 person dying before the priest can reach 
 them, let any one present who has the use 
 of reason, administer baptism. 
 
 The parents themselves, however, ought 
 not to do it, if any one else present is able 
 to do so. 
 
 To baptize privately simply follow 
 these instructions : Take common water 
 from the faucet or well, or wherever you 
 can get it. Don't bother about holy water, 
 Easter water or any other particular kind 
 of water ; take common water. 
 
 Pour this water on the head of the child 
 or person ; don't merely sprinkle it with 
 your fingers ; but pour it from some vessel, 
 parting the hair if it is thick, with one 
 hand, so that the water will touch the skin 
 of the top of the head, or forehead at least. 
 
PRIVATE BAPTISM. 35 
 
 Whilst pouring the water say these 
 words and no others : I baptize thee in 
 the name of the Father and of the Son 
 and of the Holy Ghost. Be sure to say 
 the words: I baptize thee, and not 
 merely the words : In the name of the 
 Father and of the Son and of the Holy 
 Ghost. 
 
 Don't bother about making the sign of 
 the cross, but only pour the water over the 
 head, saying the above-mentioned words. 
 
 Don't be concerned about a name for 
 the child or about the selection of a 
 Godparent. All this is unnecessary at a 
 private baptism. Lose no time. 
 
 If a child baptized at home, whether by 
 Priest or by lay person, should recover, 
 it must, nevertheless, be brought to the 
 church, as though it had not been baptized 
 at all ; so that the priest may supply the 
 prayers and ceremonies prescribed at 
 baptisms in church. A Godparent must 
 stand for it then, and a name must be 
 given to it. 
 
36 PRIVATE BAPTISM. 
 
 When such a child is brought to 
 church, the fact of private baptism must 
 be mentioned to the Priest at once before 
 he begins the ceremonies of baptism, so 
 that he may know exactly which prayers 
 and functions he is to perform and which 
 he is to omit. 
 
 The Priest does not baptize such a 
 child again, if it has been properly baptized 
 at home, but has only to supply the re- 
 maining ceremonies and prayers. 
 
 Let the one who baptized such a child 
 privately, if possib'e, accompany it to the 
 church, so that the Priest may ascertain 
 whether the child had been validly baptized 
 or not. 
 
 Those who administer private baptism 
 should not forget that they also contract 
 a spiritual relationship with those whom 
 they baptize, as well as with the parents 
 of the same. This spiritual relationship 
 is an impediment to matrimony between 
 the parties mentioned. 
 
 See Impediments of Matrimony, Page 117 
 
CONFIRMATION. 37 
 
 See that the private baptism of a child 
 is duly recorded by the Priest in the 
 parish records of baptism, whether the 
 child survive or not. 
 
 CONFIRMATION. 
 
 Every Catholic having attained the age 
 of reason, is obliged to receive the holy 
 sacrament of confirmation under pain of 
 sin. 
 
 Those who have neglected it after their 
 twelfth year or thereabouts, or may never 
 have had the opportunity to receive it, are 
 obliged under pain of grievous sin to pre- 
 pare themselves for its reception, when an 
 occasion presents itself, no matter how old 
 they may be. 
 
 Hence, such must make themselves 
 known to the Pastor, so that he may advise 
 them when the first opportunity arrives, 
 and have them duly instructed and pre- 
 pared. 
 
3& CONFIRMATION 
 
 To receive this sacrament worthily a 
 Catholic must be sufficiently instructed in 
 his holy religion and concerning the 
 character and purpose of this sacrament. 
 He must, moreover, be in the state of 
 grace when he receives it. Hence the 
 custom of previously going to confession. 
 
 It is not, however, necessary to receive 
 Holy Communion on the day of confirma- 
 tion, although it is customary to do so. 
 
 Unless the Pastor has provided, the 
 candidates for confirmation must have a 
 Godfather or Godmother, commonly called 
 a sponsor, according to the sex of the 
 candidate, who contracts a spiritual re- 
 lationship with the candidate, the same as 
 a Godparent at baptism. 
 
 See Impediments of Matrimony, Page 117 
 
 The name of a saint is usually given 
 the candidate at confirmation, which 
 should be carefully selected by the can- 
 didate beforehand. 
 
 No one must approach the Bishop for 
 confirmation unless by the previous consent 
 
THE HOLY EUCHARIST. 39 
 
 of the Pastor or Priest in charge of those 
 to be confirmed, nor without a card for 
 the purpose, bearing the name under 
 which the candidate is to be confirmed. 
 
 THE HOLY EUCHARIST. 
 
 The Holy Eucharist is the sacrament 
 which contains the body and bloDd, soul 
 and divinity of our Lord Jesus Christ 
 under the appearances of bread and wine. 
 
 As the Holy Eucharist or Blessed 
 Sacrament contains our Blessed Saviour 
 Himself, it must receive the highest ador- 
 ation as to God Himself. 
 
 The presence of the Blessed Sacrament 
 in church is known by the burning of the 
 sanctuary-lamp before the altar on which 
 the Blessed Sacrament is kept in the tab- 
 ernacle. Sometimes the lamp may be on 
 the altar itself, or at least close to it. 
 
 The Blessed Sacrament is kept in the 
 tabernacle under the form of bread, in the 
 sacred host. 
 
4-0 THE HOLY EUCHARIST. 
 
 Every Catholic passing in or out of a 
 church, or before an altar, containing the 
 Blessed Sacrament, must bend the knee, 
 and at all times observe the profoundest 
 respect and silence whilst the Blessed 
 Eucharist is present. 
 
 When the Blessed Sacrament is inclosed 
 in the tabernacle or is not in immediate 
 sight, as at Holy Mass, the bending of the 
 knee, or genuflecting, as it is commonly 
 called, is done with one knee only, bend- 
 ing it down to the floor. This genuflec- 
 tion with one knee is called a simple or a 
 single genuflection. 
 
 To make the simple or single genuflec- 
 tion properly, with grace and ease ; stand 
 perfectly erect; then bend the right knee 
 all the way to the floor, so as to bring it 
 more or less on a line with the heel of the 
 left foot about two or three inches distant 
 from it, keeping the body erect. Rise at 
 once. Avoid the two extremes of remain- 
 ing on the knee as well as of bounding up 
 suddenly. Do not strike the floor hard 
 
THE HOLY EUCHARIST 
 
 4 1 
 
 Figure i. — A SlflPLE GENUFLECTION. 
 
 Figure 2— A DOUBLE OR PROFOUND 
 GENUFLECTION. 
 
42 THE HOLY EUCHARIST. 
 
 with the knee, but merely touch it. Do 
 not let your hands hang by your sides, 
 but give them some devout attitude. If 
 you are carrying something, such as book, 
 beads or hat, clasp them to your breast. 
 
 See Illustration, Page 41, Figure 1. 
 
 When the Blessed Sacrament is exposed, 
 however, to general view, as at Benedic- 
 tion, at the Exposition during the Forty 
 Hours' Devotion, or on other occasions, 
 or when a person is passing before a Priest 
 who is distributing Holy Communion, the 
 genuflection must be made with both 
 knees with an inclination of the head at 
 the same time. People, however, who 
 are themselves receiving Holy Com- 
 munion, need not make more than a simple 
 genuflection with one knee on coming to 
 the Communion-rail, or on leaving it. 
 The genuflection made with both knees is 
 called a profound or double genuflection. 
 
 To make the profound or double genu- 
 flection properly ; stand perfectly erect, 
 then bend the right knee to the floor, and, 
 
THE HOLY EUCHARIST. 43 
 
 whilst keeping the body erect, bring the 
 left knee likewise to the floor on a line 
 with the right knee. Then bow the head 
 profoundly, folding the hinds or putting 
 them into a devout attitude, holding what- 
 ever one may have in his hands, against 
 the breast. 
 
 See Illustration, Page 41, Figure 2. 
 
 In making a genuflection, one should 
 be careful to make it properly, that is, to 
 bend the knee all the way to the floor, as 
 was described above, and not content one- 
 self with merely making a limp, as is the 
 common practice in so many churches, 
 frequently inviting ridicule upon the sa- 
 cred ceremonial of the Church. 
 
 In genuflecting one should not support 
 oneself on a pew or other object. Awk- 
 wardness in this respect, as well in the 
 others pointed out above, is excusable only 
 in persons stiff with age or disease. In all 
 others it is carelessness and irreverence. 
 
 Always face the object directly before 
 which you are genuflecting. Do not gen- 
 
44 THE HOLY EUCHARIST. 
 
 uflect sideways. Avoid this particularly 
 when passing from one side of the church 
 or altar to the other. 
 
 On entering a church where the Blessed 
 Sacrament is kept, it is customary not to 
 make the genuflection until one enters the 
 pew or arrives at the place where one in- 
 tends to remain. 
 
 On leaving the church the genuflection 
 is mar'e at the nearest point where one 
 is leaving the presence of the Blessed 
 Sacrament, as at the exit of the pew, or at 
 the altar-rail, side chapel or other point of 
 depnture. 
 
 Do not make a genuflection immediately 
 on entering or leaving the church inside 
 of the door, which is superfluous and 
 awkward, especially when there are 
 crowds entering or leaving. 
 
 Do not genuflect on leaving the pew 
 when you are going to the altar, but wait 
 until you have come before the altar. In 
 like manner do not genuflect before the 
 pew when you have returned from the 
 
THE HOLY EUCHARIST. 45 
 
 altar- rail, but make your genuflection at 
 the latter place only. 
 
 In crossing from one side of the church 
 to the other, whether in the front, middle 
 or rear of the church, a genuflection must 
 always be made toward the altar where 
 the Blessed Sacrament is kept or exposed. 
 
 A genuflection must likewise be made 
 to the altar of the Blessed Sacrament in 
 passing it by the side, or in the rear of 
 it, as in going from the body of the church 
 into the vestry or sacristy. 
 
 When the Priest carries the Blessed 
 Sacrament from one place to another, in 
 procession, or to the sick, everyone should 
 fall on his knees and remain in that 
 position until the Priest has passed out of 
 sight, or put the Blessed Sacrament back 
 into its p^ce of keeping. 
 
 On entering or leaving the church the 
 greatest care must be taken not to make 
 any noise, as by hard and rapid walking, 
 slamming doors and the like. The 
 church is the holiest place on earth, and 
 
46 THE HOLY EUCHARIST. 
 
 not less holy than heaven itself, for God is 
 really present in both places. "The 
 place whereon thou standest is holy." 
 Jos. 5. 16. 
 
 When others enter the pew in which 
 you are, move down, so as to compel no 
 one to climb over you ; or if you wish to 
 remain at the entrance of the pew, rise, 
 get out into the aisle, and step back, so as 
 to let the new-comer pass in before you. 
 
 Do not greet your acquaintances in 
 church, much less hold conversation with 
 them there. Do not be offended if your 
 friends, holding the church more sacred 
 than yourself, take little or no notice of 
 your courtesies. Do not expect the Priest 
 to notice you, even in the rear of the 
 church. 
 
 Show no human respect whatever in the 
 choir, in the galleries, or in any part of the 
 church, in regard to any of the above- 
 mentioned matters. 
 
 Members of the choir ought to conduct 
 themselves in the same manner as though 
 
THE HOLY EUCHARIST. 47 
 
 they knelt among the congregation. They 
 should conform to the parts of the Mass 
 or service as the rest of the congregation, 
 when not actually singing ; standing, sit- 
 ting, kneeling, as the portion of the service 
 may require. As soon as they have finished 
 singing, they should take up their prayer- 
 book or beads which they should always 
 have with them. Gentlemen-singers 
 should not put their hands into their 
 pockets when singing, nor pose as though 
 they were singing on the stage. 
 
 Standing and holding conversation in 
 the parts adjoining the church, such as in 
 the porch of the church and in the 
 passages, is a great abuse of the sacred 
 edifice of God. 
 
 In passing in the immediate vicinity of 
 the church, and especially if the door or 
 windows should be open, no one should 
 raise his voice so as to be heard in the 
 church. 
 
 In passing before the church, men and 
 boys should always raise their hats, in 
 
48 HOLY MASS 
 
 honor of the Blessed Sacrament, whether 
 walking or riding. This is a distinct pro- 
 fession of faith, and non-Catholics always 
 expect to see it in Catholics. Women 
 should bow r the head, bless themselves, or 
 make some other act of reverence. 
 
 HOLY MASS. 
 
 The Mass is the unbloody sacrifice of 
 the Body and Blood of Christ. It is the 
 highest act of divine worship in the 
 Catholic Church. 
 
 The principal actions of the Mass are 
 the offering of bread and wine, the chang- 
 ing of them into the Body and Blood of 
 Christ, and the consuming or receiving of 
 them. 
 
 Every Catholic who can read, should 
 familiarize himself with the parts of the 
 Mass, and with the various prayers and 
 devotions at the same by the constant use 
 of prayer-books. Every one should like- 
 
HOLY MASS. 49 
 
 wise, but especially those who cannot 
 read, provide himself with rosary-beads. 
 
 The most appropriate prayer-book at 
 Mass is the one that corresponds to the 
 Mass-book or missal on the altar, from 
 which it is translated, which can be had 
 from any Catholic book-dealer. But all 
 prayer-books contain appropriate Mass- 
 devotions. 
 
 Postures and Actions at Holy flass. 
 
 Try to be as near to the altar during 
 Mass as possible. Do not remain in the 
 rear of the church when there is room in 
 the front. The idea of assisting at Mass 
 is to be as near to the aUar of sacrifice, to 
 join in the service and to follow it as 
 closely as possible. 
 
 At Low Mass. At Low Mass all should 
 kneel during the whole Mass, standing 
 only at the gospels. In some places the 
 faithful stand also during the Credo, if it 
 is said, which is immediately after the first 
 
5<3 HOLY MASS. 
 
 gospel. They bend the knee with the 
 Priest at the words, "Et homo f actus 
 est." 
 
 If anyone wishes to sit during the Mass, 
 especially if he is not able to kneel during 
 the whole time, he may sit down after the 
 Credo until the Sanctus-bell is rung. 
 Another time suitable for sitting is after 
 the Communion, whilst the Priest wipes 
 the chalice and covers it, until he begins 
 to read the last prayers. 
 
 At High ftass. All stand during the 
 sprinkling of the congregation before the 
 Mass. They kneel at the Mass until the 
 Priest intones the Gloria, when they stand. 
 They sit whenever the Priest sits, whilst 
 the announcements are made and during 
 the sermon. They stand during the sing- 
 ing of the prayers ; except at a Requiem 
 Mass. They sit during the reading of the 
 Epistle until the book is carried over. 
 They stand at the Gospel, also at the 
 Credo, whilst the Priest is standing. 
 They sit at the Credo when the Priest sits, 
 
HOLY MASS. 51 
 
 kneeling down when the Choir sings the 
 passage, "Et incarnatus est" rising 
 after the words, "Et homo f actus est" 
 They sit during the Offertory and rise 
 when the Priest sings the Per omnia 
 sacula saculorum for the Preface. They 
 kneel from the Sanctus until after the 
 Communion. They sit whilst the Priest 
 purifies and covers the chalice. They 
 stand during the last prayers, kneel for 
 the blessing, and stand during the last 
 Gospel. 
 
 When the Priest says the words, "And 
 the Word was made Flesh" toward the 
 end of the Gospel, and genuflects, the 
 faithful should genuflect likewise, and rise 
 again with him. Some people remain 
 kneeling at that point of the Gospel, which 
 is not correct. 
 
 No one should leave the church before 
 the Priest has left the sanctuary. 
 
 At Solemn High Mass. A High 
 Mass is called solemn, when at least three 
 sacred ministers officiate, that is the Cel- 
 
52 HOLY MASS. 
 
 ebrant, a Deacon and a Sub-deacon. 
 The same postures are observed as at 
 High Mass. The faithful, however, 
 should stand not whilst the first Gospel 
 is being read by the celebrant, at the 
 altar, but whilst it is being sung immedi- 
 ately after by the deacon. 
 
 They should stand also when the altar- 
 boy incenses the congregation. 
 
 At Masses for the Dead. At Low 
 Masses for the dead, the same rules are to 
 be observed as at other Low Masses. At 
 High Masses, either with or without the 
 presence of a corpse, the faithful kneel 
 from the beginning of the Mass until the 
 reading or singing of the Epistle, at which 
 latter time they may sit. They stand dur- 
 ing the singing of the Gospel. They sit 
 at the Offertory until the Preface, when 
 they stand. They kneel again from the 
 Sanctus until after the Communion. 
 They may sit after Communion, whilst 
 the Priest wipes and covers the chalice. 
 They kneel during the last prayers and 
 
HOLY MASS. 53 
 
 stand at the last Gospel. Should the 
 Priest or Clergy sit at any time during the 
 Mass, as during the singing of the se- 
 quence, Dies irae, the faithful sit 
 likewise. 
 
 If the Libera or absolution of the dead 
 is performed after the Mass, the faithful 
 may sit, whilst the Priest vests himself for 
 it in the vestry or at the bench, but rise 
 when he approaches the bier or catafalque 
 and stand during the ceremony. 
 
 Other Actions at Holy Mass. 
 
 When the Priest begins the Mass at the 
 foot of the altar, make the sign of the 
 cro*s devoutly with him. 
 
 At the beginning of the Gospels, lay 
 your left hand on your breast and with 
 the thumb of your right hand, extending 
 at the same time the fingers, make a small 
 cross on your forehead, on your lips, and 
 on your breast. 
 
 Always bow the head at the mention of 
 the Sacred Name of Jesus, whether dur- 
 
54 
 
 HOLY MASS. 
 
 ing the Mass or during the sermon. Do 
 not forget this. All devout Catholics do it. 
 Bow the head also whilst the "Gloria 
 Patri," or "Glory be to the Father," is 
 being said or sung at any service, and 
 when the Priest gives the blessing. 
 
 It is customary to strike the breast and 
 bow at the ringing of the bell during 
 Consecration : looking up, however, at the 
 sacred host and chalice when elevated. 
 
 Whilst striking the breast at the Con- 
 secration we may say, "Jesus, for Thee 
 will I live; Jesus, for Thee will I die ; 
 Jesus, Thine will I be in life and in death," 
 or, "Je^us, I believe in Thee; Jesus, I 
 hope in Thee; Jesus, I love Thee with all 
 my heart." 
 
 Whilst striking the breast at Commu- 
 nion we should say three times, bowing, 
 4 'Lord, I am not worthy that Thou 
 shouldst enter under my roof ; but only say 
 the word, and my soul shall be healed." 
 
 To strike the breast properly, lay the 
 left hand a little below it and strike it 
 
MASS-OFFERINGS. 55 
 
 with the thumb and first two fingers of 
 the right hand. 
 
 Do not walk in the church, in the vestry, 
 or parts adjoining the sanctuary, speak, 
 or perform any service except that con- 
 nected with another Mass, whilst the 
 Consecration of a Mass is going on. At the 
 sound of the bell everyone should fall on 
 his knees, in whatever place about the 
 church he may be, and assist in profound 
 adoration. 
 
 The same rule should be observed also 
 whenever a Priest gives out Holy Com- 
 munion. All in and about the church 
 should kneel and assist at it. If there 
 should be a large number of communicants, 
 all should remain kneeling at least until 
 the Priest begins to administer Communion 
 at the railing. 
 
 MASS-OFFERINGS. 
 
 As the special fruit of the Holy Sacri- 
 fice of the Mass accrues to those to whom 
 
56 MASS-OFFERINGS. 
 
 the latter is particularly applied, it is cus- 
 tomary for the faithful to make a special 
 offering to the Priest for this purpose. 
 This offering is also variously called a sti- 
 pend and an honorary. 
 
 The usual offering or stipend for a Low 
 Mass is one dollar; for a High Mass 
 different sums, according as they are fixed 
 in different localities and according to the 
 character of the High Mass. The Priest 
 is not at liberty to change these rates. 
 
 The offering should invariably be given 
 in advance. This should not be considered 
 a matter of business on the part of the 
 Priest, so much as a matter of conscien- 
 tiousness and religious propriety on the 
 part of the petitioner for the special fruit 
 of the Mass, whom custom requires to 
 make an actual offering in connection 
 with the Mass. It does not seem proper 
 to make the offering after the Mass is 
 over. 
 
 In the case of poor people who cannot 
 afford to make an offering for a Mass, not 
 
MASS-OFFERINGS. 57 
 
 even in favor of a deceased relative at the 
 time of death, the Priest may donate the 
 Mass ; in which case he makes the offering 
 himself, or sacrifices that which is other- 
 wise his due, in favor of another. 
 
 Persons wishing to have a Mass said or 
 sung on a certain date, should make the 
 arrangements together with the offering 
 some time in advance. 
 
 As High Masses usually take the pre- 
 cedence of Low Masses and require more 
 special arrangements, these should be 
 made even sooner in advance. 
 
 In having Low Masses said, one should 
 not insist too much on the time and place 
 for their celebration, as the Priest cannot 
 usually bind himself in this way. 
 
 Masses for the Dead in black vestments 
 can be said only on certain days ; hence, 
 one dare not insist too much on their being 
 said on a particular date. 
 
 A Requiem Mass for the Third Day, 
 Seventh Day, or Thirtieth Day after death, 
 or Month's Mind, as the latter is called, as 
 
58 PUBLIC PRAYERS. 
 
 well as for an Anniversary, which cannot 
 be said on the proper date in deference to 
 the rules of the Church, requiring the 
 Mass of the feast-day to be celebrated only ; 
 may, however, be said on the first day 
 after such date not impeded by the rules of 
 the Church. Parties insisting on such 
 Masses being said on the date proper, or 
 wishing to have other Masses for the dead 
 said on a day not open to them by the 
 rules of the Church, must be satisfied to 
 have the Masses said in vestments of the 
 color appointed for that day. 
 
 PUBLIC PRAYERS. 
 
 It is a matter for regret that in many 
 churches the public prayers on the part of 
 the congregation amount to nothing more 
 than an unintelligible murmuring. 
 
 All should answer loudly and distinctly, 
 so that each one may plainly hear his own 
 words. 
 
CONGREGATIONAL SINGING. 59 
 
 Where it is customary to make certain 
 paus.s in the recitation of the prayers, 
 each one should endeavor to observe them, 
 so as not to get ahead of others. 
 
 No one should begin his part before the 
 Priest or leader has finished his. 
 
 In the recitation of the litanies and of 
 other devotions each one should use a 
 prayer-book until he becomes familiar with 
 the exact answers to the various invoca- 
 tions. 
 
 CONGREGATIONAL SINGING. 
 
 Every member of the congregation 
 possessing a good voice ought to join the 
 choir, or ought at least to join in the sing- 
 ing of the ordinary responses at Mass, 
 where it is customary, as well as of the 
 hymns sung in the language of the people. 
 
 The choir ought to be scrupulous in ren- 
 dering the correct responses to the sing- 
 ing of the Priest and not neglect them as 
 of little importance, devoting most of 
 
60 THE WORD OF GOD. 
 
 their attention principally to the rendition 
 of grand compositions. 
 
 When an English hymn is sung, let 
 each member of the congregation look 
 for it in his prayer-book and endeavor to 
 join in. 
 
 It is the earnest desire of the heads of 
 the Church that congregational singing 
 be introduced everywhere. The children 
 are taught it in school and in Sunday 
 school, but, strange to say, do not, as a 
 rule, continue the practice after they 
 leave school, when they kneel in the con- 
 gregation at large. 
 
 THE WORD OP GOD. 
 
 Catholics are bound under pain of sin 
 to hear the word of God preached by the 
 Priest. 
 
 Hence, those who always go to a Low 
 Mass on Sunday, at which the word of 
 God is not preached, and avoid the prin- 
 
THE WORD OF GOD. 6 1 
 
 cipal Mass on account of the sermon, are 
 guilty of sin. 
 
 There is usually a five-minute sermon, 
 however, preached at the Low Masses. 
 This is in favor of those who are not able 
 to attend the k High Mass either on that 
 particular Sunday, or regularly, through 
 their peculiar occupations ; but this short 
 sermon is not intended to supply the 
 average Catholic with the word of God 
 throughout the year. Hence the obliga- 
 tion to attend also the High Mass and 
 principal sermon of the Sunday from 
 time to time. 
 
 Some are fond of a good sermon, but 
 do not care for plain instructions. The 
 latter, as a rule, are more necessary for 
 most Catholics than eloquent sermons. 
 
 The Pastor is bound under pain of sin 
 to give such instructions, both in favor of 
 those who have not yet heard them, as 
 well as for others, in order to keep the 
 doctrines and practices of religion fresh in 
 the minds of the faithful. Hence all par- 
 
62 THE WORD OF GOD. 
 
 ishioners should attend them, whether 
 they are familiar with them or not. 
 
 Some attend sermons only when 
 preached by this or that Priest whom they 
 are fond of hearing, but neglect the word 
 of God on other occasions. This is 
 wrong. We should hear the word of 
 God regularly as a duty, independently of 
 the preacher. 
 
 Some Catholics do not like to attend 
 sermons because they always seem dry 
 and old to them. They always want to 
 hear something new. They forget, how- 
 ever, that God, truth, religion, heaven 
 and hell remain always the same; that 
 the same sins are always being committed, 
 and that the same remedies must be ap- 
 plied. They should not forget that the 
 poor Priest's life is always more or less 
 the same on their account. Indeed, is not 
 the life of the average Christian in its 
 everyday duties more or less always the 
 same? Such Christians, tired of the or- 
 dinary sermons, and desiring always new 
 
THE WORD OF GOD. 63 
 
 and sensational ones, are liable to be the 
 very people who are responsible for same- 
 ness in sermons. They are generally 
 Christians of the most monotonous and 
 stereotyped character. They never make a 
 change in their prayers and devotions, al- 
 ways commit and confess the same sins 
 and make no progress in virtue whatever. 
 Yet, they would have the Priest always to 
 give them something new. It is usually 
 the lukewarm who complain of the dry- 
 ness of sermons The devout Catholic 
 always loves to hear the word of God ; 
 and he usually finds something new in it 
 as often as it is preached to him. The 
 trouble is not so much with the sermons, 
 as with the hearers. 
 
 The late Mass, usually a High Mass 
 with sermon, should always be attended 
 by one or more members of the family. 
 It is well for the members of the house- 
 hold to go to the different Masses in turn, 
 unless an employment obliges one always 
 to go to the same Mass. 
 
64 HOLY COMMUNION. 
 
 Those who cannot come to church to 
 hear the word of God, should try to read 
 it at home in the Sacred Scriptures and in 
 other religious books. 
 
 HOLY COMMUNION. 
 I. Before Communion. 
 
 To receive Holy Communion a strict 
 fast from midnight on is necessary, so 
 that absolutely nothing be taken in the 
 shape of food or drink, not even medicine. 
 
 As to the fast of the sick, see article : Com- 
 munion for the Sick, Page 
 
 Water taken into the mouth, but not 
 perceptibly swallowed, does not break this 
 fast, such as by rinsing the mouth, brush- 
 ing the teeth and the like. 
 
 In case of doubt about having broken 
 the fast, consult a Priest about it before 
 attempting to receive. 
 
 There is no obligation to go to Holy 
 Communion after one has gone to con- 
 fession, unless it should be one's Easter 
 Duty, and there should be no other 
 
HOLY COMMUNION. 65 
 
 occasion to comply with it. One may go 
 to confession at any time without going to 
 Holy Communion. 
 
 Make a special effort to dress well when 
 you receive Holy Communion. The 
 dignity of the sacrament demands it. Let 
 men and boys always attend particularly 
 to their neck-dress and to their shoes. To 
 receive Holy Communion without a collar, 
 or with a soiled one, is unpardonable 
 slovenliness and irreverence ; and to 
 approach the Holy Table with soiled 
 shoes, unless it be on a very rainy morning 
 or at a season of unusual mud or dust, is 
 an equal sign of great disrespect. 
 
 It is not proper to wear gloves at the 
 Communion-rail. 
 
 Never go to church to receive Holy 
 Communion without a prayer-book and 
 prayer-beads, at least a prayer-book ; or 
 beads, if you cannot read. 
 
 Do not approach the altar-rail without 
 having prayed at least a quarter of an 
 hour, as an immediate preparation. 
 
66 HOLY COMMUNION. 
 
 If Holy Communion should be dis- 
 tributed before Mass for the convenience 
 of a few, do not receive then, if you can 
 wait until the Communion-time of the 
 Mass ; and never approach the holy table 
 without having prepared yourself by at 
 least a quarter of an hour's prayer. 
 
 Those who go to Communion but 
 once or a few times in the year, should 
 not easily go on a week day, if they 
 must hurry on account of their work, 
 and when they can go on Sunday just as 
 well. Such are scarcely able to receive 
 Holy Communion properly on a week- 
 day morning. 
 
 When intending to receive Holy Com- 
 munion take your position in church as 
 near to the altar as pew-regulations and 
 the crowd will permit. 
 
 Approach the altar immediately after the 
 bell has been rung for the Priest's Com- 
 munion ; or if you receive outside of the 
 Mass, as soon as the signal has been given 
 and the server recites the Confiteor, 
 
HOLY COMMUNION. 67 
 
 Do not attempt to receive Holy Com- 
 munion if you are feeling sick at the 
 stomach. If an accident should happen 
 after receiving, or you greatly fear one, 
 you should go to the vestry and make it 
 known to the Priest or to some one in 
 charge. 
 
 On leaving the pew to go up to the 
 altar-rail do not bend the knee but wait 
 until you have arrived at the rail ; then 
 rise and kneel close up to the rail. Where 
 there are several steps, however, leading 
 to the rail, it is well to kneel on the lowest 
 step until the Priest descends from the 
 platform of the altar. 
 
 Fold your hands before your breast in 
 going to and from the rail, and do not let 
 them hang by your sides. Cast your eyes 
 down and do not look about. 
 
 See Illustration, Page 68. 
 
 Try to kneel at the middle of the rail 
 immediately before the main altar, unless 
 other communicants have already taken 
 up that place. Never kneel toward the 
 
68 
 
 HOLY COMMUNION, 
 
 GOING TO AND FRO/l 
 
 THE COnriUNION- 
 
 RAIL. 
 
 end of the rail, if the 
 middle of the rail is 
 free; in which latter 
 case walk to the mid- 
 dle of the rail and do 
 not oblige the Priest to 
 carry the Blessed Sac- 
 rament all the way to 
 you at the other end of 
 the rail, or farther from 
 the main altar than is 
 necessary. If your seat 
 is in the side aisle, let 
 it not prevent you from 
 going to the middle of 
 the rail. Let your en- 
 deavor be always to 
 receive Holy Com- 
 munion directly before 
 the main altar, when 
 possible, whether there 
 be many communicants 
 or few. In some large 
 churches no attention is 
 
HOLY COMMUNION, 
 
 6 9 
 
 E^ 
 
 Figure 1 - RECEIVING AT THE RAIL WITH COrU 
 MUNION=CARD. 
 
 Figure 2- EXTENDING THE HANDS WHEN HOLD- 
 ING A COnriUNION=CLOTH. 
 
 HOW TO RECEIVE HOLY COMMUNION. 
 
70 HOLY COMMUNION. 
 
 paid to those who kneel at the end of the 
 rail when the middle of it is free. Often 
 the Priest cannot tell who has received, 
 and who has not, especially when the 
 church is large and there are many com- 
 municants coming and going. Sometimes 
 a pulpit or pillar obstructs his view. 
 
 Make the sign of the cross on yourself 
 when the Priest turns toward the people 
 pronouncing the absolution after the Con- 
 fit eor. 
 
 II. Receiving Communion. 
 
 Strike your breast three times when the 
 Priest holds up the Sacred Host turned 
 toward you and says three times the 
 "Domine ?ion sum dignus" Say like- 
 wise each time as you strike your breast 
 the same words in English, "Lord, I am 
 not worthy that Thou shouldst enter under 
 my roof ; but only say the word, and my 
 soul shall be healed." 
 
 If it is a cloth you hold over your hands 
 —for the communicant must always be 
 
HOLY COMMUNION. 7 1 
 
 provided with some kind of cloth or spread 
 to hold before the breast — be sure to 
 stretch out the palms of your hands per- 
 fectly flat, that the cloth may be flattened 
 out before your chin in the manner of a 
 small table-spread, so that, in case the 
 Holy Communion should be accidentally 
 dropped, it may not fall to the floor. To 
 hold the cloth in a pointed manner over 
 the folded hands does not altogether an- 
 swer the purpose for which it is intended. 
 See Illustration, Page 69, Fig. 2. 
 
 In returning from the raii, do not drop 
 the cloth to the floor, if there are others 
 to receive ; but try to keep it spread over 
 the rail. 
 
 If the cloth should not be raised over 
 the rail when vou are about to receive, 
 reach for it and adjust it for yourself. 
 Never attempt to receive without the req- 
 uisite cloth or substitute for the same. 
 
 In the act of receiving hold the face up, 
 but do not look into the face of the Priest 
 or in any direction. Keep your eyes cast 
 
72 HOLY COMMUNION. 
 
 down. Have your hands joined, palm to 
 palm, if you are not holding a Commun- 
 ion-cloth or card. 
 
 Put out your tongue so as to let it cover 
 the lower lip entirely. 
 
 See Illustration, Page 69, Fig. 1. 
 
 Practise these last rules occasionally at 
 home before going to Holy Communion. 
 Frequent communicants sometimes get 
 into habits of carelessness in these matters. 
 
 Women, and especially small girls, 
 should not wear large hats, if avoidable, 
 at Communion. They often hide the face 
 of the wearer who is kneeling, from the 
 view of the Priest who is standing, so that 
 he cannot see the mouth of the communi- 
 cant without stooping somewhat, which is 
 very embarrassing. A large hat, at the 
 same time, prevents the wearer from rais- 
 ing the head sufficiently, on account of 
 the danger of the hat falling off. A 
 small, modest head-dress is, besides, more 
 appropriate at Communion. 
 
HOLY COMMUNION. 73 
 
 III. After Communion. 
 
 After having received, close the mouth 
 gently and lower the head slowly. Do 
 not press the Communion-cloth, the hands 
 or anything else to the lips. Remember 
 it is not permitted to touch the Sacred 
 Host with the ringers. 
 
 Do not chew the Sacred Host like com- 
 mon food. Should it cleave to any part 
 of the mouth, do not be alarmed, but 
 loosen it gradually with the tongue and 
 swallow it. Try to swallow it as soon as 
 possible. Do not think that you ought to 
 let it melt in your mouth. 
 
 Avoid spitting and expectorating for 
 at least a quarter of an hour after Holy 
 Communion. 
 
 If a card is used for the communicants 
 instead of a cloth, be sure you pass it to 
 your neighbor after you have received, 
 if there rs no altar boy to take it from you. 
 
 When there are others kneeling behind 
 you waiting to take your place at the 
 
74 HOLY COMMUNION. 
 
 rail, retire at once when you have re- 
 ceived. Make a simple genuflection on 
 the floor before the rail at the place 
 where you have received, and return to 
 your pew without making another genu- 
 flection. 
 
 But if there have been only a few com- 
 municants at Mass, or you have been 
 among the last ones to receive, remain at 
 the railing until the Priest has returned to 
 the altar and has closed the door of the 
 tabernacle. 
 
 When Holy Communion is distributed 
 outside of Mass and there have been but 
 a few communicants, they, or the last ones 
 that have received, if there have been 
 many, should remain at the altar- rail until 
 the Priest has given the blessing, except 
 before or after a Requiem Mass, when he 
 omits the blessing. 
 
 Do not leave the church a few minutes 
 after you have received. Always remain 
 at least a quarter of an hour in thanks- 
 giving after Holy Communion. 
 
HOLY COMMUNION. 75 
 
 After you have returned to your seat, 
 spend a few minutes in contemplation 
 and in repeating devout aspirations from 
 your heart before taking up the prayer- 
 book. 
 
 Do not leave the church, as a rule, 
 immediately after the Mass when you have 
 received at the regular time. It is seldom 
 a quarter of an hour from Communion- 
 time until the end of the Mass, unless 
 there has been an unusually large number 
 of communicants, and you have been 
 among the first to receive. To leave 
 immediately after Mass when one has 
 received but a few minutes before, looks 
 very bad, shows ignorance, thoughtlessness 
 and irreverence in religious matters. 
 
 If you are entitled to a plenary indul- 
 gence by receiving Holy Communion, do 
 not forget to say some special prayers for 
 the intention of the Holy Father, to the 
 extent at least of five times the Our Father 
 and the Hail Mary. 
 
 See Plenary Indulgences, Page 227 
 
>j6 COMMUNION FOR THE SICK 
 
 COMMUNION FOR THE SICK. 
 
 Sick people, invalids and such as cannot 
 come to church to receive Holy Com- 
 munion, although in no danger of death, 
 must, nevertheless, receive from time to 
 time at their homes, or at least during the 
 Easter time. 
 
 See Fourth Precept of the Church. The 
 Easter Duty, Page 00. 
 
 Notify the Priest about such persons and 
 abide by his instructions. If he should 
 promise to bring Communion at stated 
 intervals, be sure to remind him in advance 
 each time, and arrange with him the exact 
 day and hour of his coming. 
 
 Do not fix the time yourself and then 
 send him word. Do not make the 
 arrangements through another Priest or 
 through any one else. The Priest who 
 carries Holy Communion must make the 
 arrangements in person with the parties 
 responsible for the sick person. Do not 
 
FIRST HOLY COMMUNION. >]>] 
 
 expect him to bring Communion on a 
 Sunday, feast-day or other occasion when 
 he is very much occupied in the church. 
 
 As for the preparation necessary for the Com- 
 munion of the Sick, see article : Sick Calls, 
 Page oo. 
 
 FIRST HOLY COMMUNION. 
 
 When children have arrived at their 
 twelfth year, as a rule, or even earlier than 
 that, according to the custom of the 
 country, their parents are bound in 
 conscience to see that they be prepared to 
 receive their first Holy Communion. 
 
 If such a child should be unknown 
 to the Pastor or be overlooked by those 
 in charge, the parents themselves must 
 notify the former. 
 
 There is a course of special instructions 
 given in the parish usually about three 
 months in advance of the First Holy Com- 
 munion of the children. 
 
78 FIRST HOLY COMMUNION. 
 
 Parents are bound to see that their 
 children who are of age to receive their 
 first Holy Communion, attend these in- 
 structions regularly, or in case of positive 
 inability to do so, make the excuse known 
 to the Pastor and abide by his instructions. 
 
 Parents are, moreover, bound to make 
 sure during this time, and especially as the 
 Communion-day approaches, that their 
 children give satisfaction at the instructions, 
 otherwise they might be suddenly dropped 
 from the roll and put back to the next year. 
 Let them go to the Pastor occasionally 
 and make inquiries. 
 
 The parents must also employ special 
 care that their children make efforts during 
 this time to lay aside such faults and 
 habits to which they may have been 
 addicted in the past; such as going with 
 bad companions, sinful language, grave 
 acts of disobedience, neglect of prayer and 
 of their religious duties, and the like* 
 
 When special religious exercises are 
 held for the children a few days before 
 
FIRST HOLY COMMUNION. 79 
 
 their first Holy Communion, parents must 
 by no means permit them to miss these 
 exercises by employing them at home, 
 sending them on errands, permitting them 
 to go to amusements and for similar 
 reasons. 
 
 The children should be clothed for the 
 occasion according to the regulations of 
 the parish. Parents too poor to provide 
 the outfit, should report to the Pastor, but 
 by no means keep a child from Holy 
 Communion through poverty. 
 
 On the other hand, parents should not 
 make a display of their children on the day 
 of their first Holy Communion by dressing 
 them more stylishly than other children, 
 allowing them the use of special jewelry 
 and the like. 
 
 Every child should be provided with a 
 new child's prayer-book and a new pair of 
 beads for that occasion. Other presents 
 may be given it on its first Communion- 
 day after it has received, but not to make 
 a display of them on that day. 
 
80 FIRST HOLY COMMUNION. 
 
 Candles, flowers and the articles pre- 
 scribed by the Pastor should be cheerfully 
 provided and should be in accordance with 
 the regulations. 
 
 Parents should not forget that the day 
 of first Holy Communion is the greatest 
 in the life of a child, and no expense, 
 pains and preparation can be too great for 
 that important occasion. 
 
 Children should not be permitted to go 
 to amusements the day before their first 
 Holy Communion or on the day itself. 
 They should be sent to bed early on the 
 eve, given a light, warm and strength- 
 ening supper and made to abstain from 
 cold drinks and fresh fruits and vegetables. 
 The latter tend to sicken a child not 
 yet accustomed to fasting. 
 
 The day of the first Holy Communion 
 should not be made the occasion of ca- 
 rousing and the holding of parties and 
 amusements, but a day given entirely to 
 piety and to the religious exercises in the 
 church. 
 
CONFESSION. 8 1 
 
 Where customary, let parents cheerfully 
 make the usual offering to the Priest or to 
 the instructors of their children for the great 
 pains they had taken in the performance 
 of such an important and arduous task. 
 
 CONFESSION. 
 
 It is a commandment of the Church 
 that all Catholics having the use of reason, 
 confess their sins at least once in the year. 
 
 Hence, when children get to be about 
 seven years of age, they must be instructed 
 and prepared to make a confession. 
 
 It is the duty of parents to arrange 
 with the Priest concerning this matter, 
 unless they know positively that he has 
 already attended to it. 
 
 In sending a child to confession, see 
 that it knows the principal prayers of our 
 holy religion, the Our Father, Hail Mary, 
 and the Apostles' Creed, together with the 
 
82 CONFESSION. 
 
 Confiteor and the Act of Contrition, to be 
 found in the Catechism and in most prayer- 
 books. 
 
 To receive the sacrament of penance 
 validly every Christian must know also the 
 principal truths of our holy religion, the 
 existence of God, of the Most Blessed 
 Trinity, of Redemption by Christ, and of 
 the reward and punishment of sin. 
 
 Use a prayer-book in preparing your- 
 self as well as others for confession. In 
 this way we gradually learn which sins 
 are committed against the different com- 
 mandments of God and of the Church, 
 as well as other kinds of sins, and how to 
 confess them. If you can read, therefore, 
 never approach the sacrament of penance 
 without a prayer-book, unless long use of 
 the same and frequent reception of the 
 sacraments have made you very familiar 
 with the prayers and forms connected with 
 the sacraments. 
 
 Never permit your children to go to 
 confession without a prayer-book. 
 
CONFESSION. 83 
 
 Spend some time in church before going 
 into the confessional in prayer and in 
 examining your conscience. Use a prayer- 
 book for the same. 
 
 In examining your conscience according 
 to the printed table of sins to be found in 
 the prayer book, or according to some 
 other method, be sure to find out also by 
 sufficient reflection the number of times 
 you may have committed any mortal sin. 
 
 If you cannot find out the exact number 
 of times, make as close'a guess as you can. 
 Say about how often you may have com- 
 mitted the sin since your last worthy con- 
 fession, either altogether, or in a year, in 
 a month, in a week, or even in a day. 
 
 Never tell the confessor that you cannot 
 give the number of times, for everyone 
 can at least make a rough guess. 
 
 Never indulge in conversation before 
 the confessional, but keep on examining 
 your conscience, if you must wait for your 
 turn, or saying prayers, especially repeat- 
 ing the act of contrition. Do not take a 
 
84 CONFESSION. 
 
 position before the confessional by turning 
 your back completely to the altar. 
 
 Never forget to make an act of con- 
 trition before entering the confessional. 
 
 When there is a number of penitents 
 of both sexes, and there are at the same 
 time two apartments in the confessional, 
 one for men and the other for women, 
 enter the confessional only on the side 
 assigned to your sex. As soon as it is 
 your turn, enter promptly whilst the 
 Priest is hearing cm the other side, so as 
 not to make him lose any time in waiting 
 for you. If you give your turn to some- 
 one else, remember to exchange places 
 with him. If he occupied the last place, 
 you will have to take the same or have 
 the consent of as many as were before 
 him. 
 
 Never enter a confessional when a Priest 
 is hearing a confession on the one side, 
 and there is no one else, or there are only 
 a few people in the church. The voices 
 can easily be heard in such a case and 
 
CONFESSION. 85 
 
 much embarrassment may arise for all 
 parties. Both sides of the confessional 
 are to be occupied at the same time, 
 only, when there is a number of penitents 
 and the Priest is pressed for time. 
 
 Deaf people and persons hard of hear- 
 ing generally, must not attempt to make 
 their confession in the ordinary confes- 
 sional. They should notify the Priest at 
 once that they cannot hear well, that he 
 may take them to the vestry or to some 
 other place appointed for the hearing of 
 deaf people. If there is no particular 
 time or place appointed for the confes- 
 sions of deaf persons, the latter do well 
 to make special arrangements with the 
 Priest. 
 
 The moment the Priest appears, begin 
 your confession. Do not hesitate or wait 
 for the Priest to address you. This is 
 very annoying especially when there is a 
 large crowd of penitents to be heard. 
 Begin your confession at once by asking 
 the Priest's blessing. 
 
S6 CONFESSION. 
 
 Make the Priest ask you as few ques- 
 tions as possible. 
 
 When there is a large number of peni- 
 tents, and you are accustomed to say the 
 long confession-prayer or Confiteor, cut 
 it short ; ask the Priest's blessing in a few 
 words, state the time of your last confes- 
 sion and begin to tell your sins. Some 
 say the confession-prayer whilst they are 
 waiting their turn in the confessional. 
 
 If you have not received absolution at 
 your previous confession, tell this to the 
 Priest at once, and tell him the reason also 
 why it was refused you. It is necessary 
 also to mention that you did not go to Com- 
 munion after your last confession, if that 
 should have been your Easter Commun- 
 ion. 
 
 Listen attentively to the advice or ques- 
 tions of the confessor and do not interrupt 
 him while he is speaking. If you have 
 not understood the penance, ask him to 
 repeat it after he has finished his admon- 
 ition. 
 
CONFESSION. 87 
 
 Unless the Priest has told you expressly 
 to perform the penance every day, it is 
 intended only for the one time. 
 
 Repeat the act of contrition whilst the 
 Priest is pronouncing the prayers of abso- 
 lution. 
 
 If you do not know the act of contri- 
 tion by heart, ask the confessor to say it 
 with you, as it is required to express one's 
 contrition or sorrow in the sacrament of 
 penance. 
 
 If absolution has been refused you, be 
 sure to know the reason for it before you 
 leave the confessional. Know exactly 
 what the confessor demands of you before 
 you can receive absolution and be admit- 
 ted to Holy Communion, and when you 
 are to return to him. Comply at once 
 with his advice, and return to him at the 
 time he had appointed. 
 
 Do not go to another confessor, when 
 you know the one who refused you abso- 
 lution, has requested or expects your re- 
 turn to him. 
 
88 CONFESSION, 
 
 If you could not comply with the con- 
 fessor's advice, or did not succeed in 
 doing what he enjoined, return to him, 
 nevertheless, at the time he had ap- 
 pointed, unless he should be absent. 
 
 Do not put off your confession indefi- 
 nitely because absolution was refused you. 
 Many mistake the confessor's motive in 
 denying them absolution, and imagine 
 that it was because they had not been to 
 confession for a long time. This is a 
 great mistake. The confessor is always 
 glad when sinners come to confession. 
 There are always other reasons for put- 
 ting off penitents to another time. The 
 confessor must make sure of the sinner's 
 disposition and firm purpose to do better, 
 before he can, in many cases, accord him 
 absolution. Inquire as to his motive, 
 therefore, for refusing you absolution, be 
 sure that you understand his instructions, 
 return to him, and even if you should be 
 put off again, try, try again. In view of 
 the great evil of sin, and the eternity of 
 
CONFESSION. 89 
 
 its punishment, no number of attempts to 
 do penance and become reconciled to 
 God, ought to be too great. 
 
 Among the more common reasons for 
 the refusal of absolution and for the pro- 
 hibition to receive Holy Communion, are, 
 for instance, habitual sinning; no im- 
 provement after repeated promises; liv- 
 ing in the proximate occasion of sin, such 
 as frequenting bad company, or saloons 
 after repeated drunkenness ; sinful com- 
 pany-keeping ; unjust methods of business ; 
 secret societies ; deadly enmity ; neglect to 
 make restitution after theft or injustice ; 
 neglect to repair calumny ; the habitual 
 missing of Holy Mass, and similar trans- 
 gressions. 
 
 How often "must" I go to Confession? 
 First : If I have had the misfortune to fall 
 into a mortal sin, I must go to confession 
 as soon after it as possible, and return as 
 often as I had the misfortune to fall again. 
 Secondly : I must go at least once in the year. 
 This is the strict command of the Church. 
 
90 CONFESSION, 
 
 How often " should" I go to Confes- 
 sion? As often as it is customary in my 
 state of life. For children before their 
 first Holy Communion, about every three 
 months. For those who have received their 
 first Holy Communion, and for young men 
 and young women, every month where it 
 is practical, or at least every three months. 
 For parents and elderly persons settled in 
 life, at least every three months. 
 
 How often "may" I go to Confession? 
 As often as I may have matter for con- 
 fession and the proper dispositions to re- 
 ceive the sacrament of penance worthily. 
 One must be guided also in this matter by 
 the convenience as well as by the advice 
 of the confessor. 
 
 Many people are under the false im- 
 pression that they may not go to confes- 
 sion, unless they intend at the same time 
 to receive Holy Communion. This is a 
 great error. The sad consequences of 
 this ignorance are, that many who cannot 
 conveniently go to Holy Communion, 
 
CONFESSION. 91 
 
 whereas they might have many oppor- 
 tunities to go to confession, neglect the 
 latter and frequently keep their souls a 
 long time in the state of mortal sin. 
 
 The sacrament of penance is a distinct 
 sacrament from that of the Eucharist and 
 is entirely independent of the latter. Its 
 purpose is the forgiveness of sin and the 
 restoring or increasing of grace in the 
 soul. Anyone, therefore, who is in sin, 
 or wishes merely to receive the sacramen- 
 tal grace of penance, has a right to confess 
 his sins independently of the fact whether 
 he is to receive another sacrament or not. 
 
 If your occupation, your health or y6ur 
 situation, will not permit you to go to 
 Holy Communion as frequently as would 
 be desirable, and you are in the habit of 
 committing sin, go at least to confession, 
 when ever an opportunity presents itself, 
 so that you may become more worthy to 
 receive Communion on its less frequent 
 occasions. 
 
92 EXTREME UNCTION. 
 
 EXTREME UNCTION. 
 
 All persons dangerously ill, or in dan- 
 ger of death from sickness, wounds or ac- 
 cidents, are bound under pain of mortal 
 sin to be anointed, or, in other words, to 
 receive the holy sacrament of Extreme 
 Unction. 
 
 Sick Calls. 
 I. Calling the Priest. 
 
 Never send a child to call the Priest. 
 
 Send a grown person. If there is no 
 grown person in the house able to go, ask 
 a neighbor to do so. 
 
 The sacraments of the dying are all too 
 important and of too great a dignity, as 
 that the arrangements for their adminis- 
 tration should be made through children. 
 
 The Blessed Sacrament must not be 
 carried through the streets unnecessarily, 
 as often happens through calls being 
 made by children, from whom the Priest 
 
SICK-CALLS. 93 
 
 cannot obtain exact information. Neither 
 must the Priest be called out unnecessarily, 
 as so often happens, likewise, through 
 the calls of children who know not what 
 to answer to the inquiries of the Priest. 
 
 Catholic neighbors must always be will- 
 ing to assist one another on occasions of 
 sickness and death independently of per- 
 sonal feeling or past grievances. Such 
 occasions frequently offer the best oppor- 
 tunity for neighbors to become reconciled 
 to each other and to give an example of 
 true Christian charity. 
 
 Do not simply send for the Priest, but 
 let the person who calls, be instructed as 
 to what information he is to give to him. 
 
 The messenger should be able to give 
 the following items : 
 
 i. Full name of the sick person; the 
 correct address, that is, the name of the 
 road or street, and the exact house-number. 
 
 These items are all the more important, 
 if the Priest should not be at home and 
 the call must be made in writing. 
 
94 SICK-CALLS. 
 
 2. The age or condition of the person, 
 whether child or grown person ; whether 
 practical Catholic. 
 
 3. Has the sick person been attended 
 to before in the same sickness and by which 
 Priest? 
 
 4. Which sacraments have been re- 
 ceived and when ? 
 
 5. Is the person able to receive Holy 
 Communion, that is, is the sick person 
 conscious or not subject to vomiting? 
 
 6. Has a physician attended and what 
 is his opinion of the danger? 
 
 Whenever there is real danger, notify 
 the Priest at once. Do not wait. Do 
 not wait until evening or night. 
 
 Never call at night, on Saturday after- 
 noon or evening, or on Sunday, except in 
 case of sudden sickness, or when danger 
 in delaying is apparent. 
 
 Do not call at the above-mentioned 
 times for a sick person who has already 
 been entirely attended to, unless the 
 Priest has left word to that effect, or has 
 
SICK-CALLS. 95 
 
 not been to see the person for some time ; 
 or in case the sick person insists on it of 
 his own accord, evidently from some 
 trouble of mind. 
 
 If a sick-call is made at night, let a 
 gentleman accompany the priest to and 
 fro, until the Priest dispenses with his 
 company. 
 
 Let no one speak to the Priest on the 
 way, whilst he carries the Blessed Sacra- 
 ment, except what is strictly necessary, 
 or until he himself begins to speak. 
 
 It is not necessary to call the Priest for 
 sick infants, as long as they have been 
 baptized ; but it is necessary in the case 
 of children of seven years, or even of 
 younger children, if they have attained 
 the use of reason. It may be necessary 
 to give the latter absolution at least, if not 
 to anoint them. 
 
 II. Preparation of the Sick Person. 
 
 The sick person must be forewarned of 
 the Priest's coming, and must be advised 
 
96 SICK-CALLS. 
 
 to prepare for confession and the possible 
 reception of the last sacraments. 
 
 Only when there is no immediate 
 danger of death, and the Priest is called 
 merely to speak to a sick person under 
 peculiar circumstances, may the latter be 
 left ignorant of the Priest's intended visit. 
 But the Priest must consent to this 
 arrangement, and not, by being left in 
 ignorance of it, be brought into any 
 embarrassing situation. 
 
 Attend to the sick person's appearance. 
 See that it is clean and neat. Have face, 
 hands and feet washed and the hair put 
 in order. 
 
 When Holy Communion is to be ad- 
 ministered, see that some preparation by 
 prayer be made. If the sick person is 
 unable to read, it is good for some one to 
 read a few short prayers slowly and 
 devoutly from a prayer-book, if circum- 
 stances will permit. 
 
 If there is danger of death and the Priest 
 is to administer the last sacraments, or 
 
SICK-CALLS. 97 
 
 Holy Communion as Viaticum, the sick 
 person need not be fasting, but may take 
 whatever food, drink, or medicine may 
 be necessary. 
 
 III. Preparation of the Sick- Room. 
 
 Have the sick-room in good order by 
 the time the Priest arrives, perfectly clean 
 and tidy. Have all unsightly objects 
 removed, such as soiled linens, dishes and 
 vessels used by the sick person. Let the 
 articles that must remain, be perfectly 
 clean and presentable. 
 
 Have clean linens and coverings put on 
 the bed. 
 
 Have no dog, cat or other animal in the 
 room or in the parts leading to it. 
 
 Have a small table with a clean white 
 cover opposite the sick-bed or at some 
 distance from it, so that it can be seen by 
 the sick-person. 
 
 Do not place it right next to the bed at 
 the head of it, if it can be avoided. 
 
98 
 
 SICK CALLS. 
 
 A GOOD ARRANGEMENT. 
 
 * ft 
 
 y»i 
 
 A BAD ARRANQEMEOT. 
 
 ARRANQEflENT OF THE SICK-ROOfl, 
 
SICK-CALLS. 99 
 
 Have a chair immediately next to the bed 
 at the sick person's head for the Priest, so 
 that he may look toward the foot of the 
 bed and not into the sick person's face 
 when he hears the confession. 
 
 IV. Articles for the Sick-Room. 
 
 i. A small table or stand, at least two 
 feet at the top, with a clean white cover. 
 
 2. One Crucifix standing on the table 
 or hanging directly over it for handing to 
 the sick person to be kissed. Do not 
 have the holy water-font attached to it. 
 
 3. Two pure wax candles, or one at 
 least, in suitable candlesticks. 
 
 4. One small vase or glass of holy 
 water (not Easter water) with a small 
 sprig or brush for sprinkling. 
 
 5. One small glass of fresh drinking- 
 water and spoon. 
 
 6. One clean white cloth, napkin or 
 small towel, as a Communion cloth. 
 
 7. In the case of Extreme Unction 
 being administered, also a small plate con- 
 
IOO 
 
 SICK-CALLS, 
 
 1. Table with white 
 
 cover. 
 
 2. Crucifix. 
 
 3. Pure Wax Candle. 
 
 4. Vase of Holy 
 
 Water. 
 
 5. Glass of Water 
 
 and Spoon. 
 
 6. White Napkin. 
 
 ARRANGED FOR COMMUNION. 
 
 X 
 
 7. Plate with Six 
 Balls of Cotton. 
 
 8. Plate with Salt 
 
 or Crumbs of 
 Bread. 
 
 9. Finger=Bowl. 
 
 ARRANGED FOR EXTREHE UNCTION. 
 
 SICK-ROOM TABLE. 
 
SICK-CALLS. IOI 
 
 taining six small balls of white cotton 
 
 of the size of large plums, and 
 
 8. A small plate with salt or small 
 pieces of fresh bread without crust, for 
 the cleansing of the Priest's fingers after 
 anointing, together with a finger-bowl 
 with water and a towel. 
 
 Have nothing else but the above men- 
 tioned articles on the sick-room table. 
 Keep all medicine-bottles, spoons, glasses 
 and other objects not needed for the 
 administration of the sacraments on an- 
 other table or stand. 
 
 V. Administration of the Sacraments. 
 
 The following rules suppose the bring- 
 ing of Holy Communion to the sick 
 person. 
 
 As soon as the Priest arrives at the 
 house, let someone meet him at the door 
 with a lighted candle, and having bent 
 the knee before the Blessed Sacrament 
 which he carries, lead him to the sick- 
 room. 
 
102 SICK-CALLS, 
 
 Let none bid him the time of the day 
 or begin to speak to him, unless what is 
 strictly necessary, and that in a low tone 
 of voice. 
 
 Let all others drop on their knees as 
 soon as they meet the Priest, in whatever 
 place they may be, and then follow him 
 to the sick-room. 
 
 All should remain kneeling in the sick- 
 room or in the place adjoining it, as space 
 will permit, whilst the Priest pronounces 
 the blessing and sprinkles the room, and 
 not retire until bidden by him, when he is 
 about to hear the confession. 
 
 Do not run away when the Priest comes ; 
 but let all endeavor to be present when 
 he administers the rites of religion. Ar- 
 range your dress and put on a respect- 
 able appearance. Let no one be present 
 in his shirt- sleeves, or with bare arms and 
 the like. 
 
 When the Priest has heard the confes- 
 sion of the sick person and gives the 
 signal, all should re-enter the room and 
 
SICK-CALLS. 103 
 
 remain kneeling in devout prayer until the 
 Priest has finished his ministrations. 
 
 If at any time before the Priest admin- 
 isters Holy Communion, it is necessary to 
 pass before the sick-room table, the knee 
 must be bent before it as in passing before 
 the altar in church. 
 
 If anyone is familiar with the Latin 
 prayers, he should answer to them. 
 
 Somebody should be ready to assist the 
 Priest, especially during the anointing, to* 
 see that the ears, hands and feet of the 
 sick person are uncovered and properly 
 presented for the unctions. 
 
 Whatever articles of devotion may be re- 
 quired for the sick-room, have the Priest 
 bless them before he retires, such as an in- 
 dulgenced crucifix for the sick person to 
 hold, a pair of beads, the scapulars and the 
 like.. 
 
 VI. After the Administration of the 
 Sacraments. 
 
 Have a crucifix or picture of the cruci- 
 fixion, an image of our Blessed Lady, or 
 
104 SICK-CALLS. 
 
 other devout images placed about the 
 sick-room in view of the sick person, so 
 that he may frequently raise his heart to 
 God at the sight of them. 
 
 Sprinkle the sick person occasionally 
 with holy water, especially in his last 
 agony. 
 
 Listen attentively to the instructions the 
 Priest may leave, especially as to calling 
 him again. Call him only in accordance 
 with these instructions. 
 
 The water, bread, salt, cotton, or other 
 matter with which the Priest has purified 
 his fingers, must be thrown into the fire. 
 
 VII. Assisting the Dying. 
 
 As it is not always possible for a Priest 
 to be present at the actual moment of 
 death, especially in large parishes, and 
 more especially where the parish covers a 
 large territory, the faithful should them- 
 selves endeavor to assist their dying 
 brethren after the Priest has administered 
 the last sacraments. 
 
SICK-CALLS. I05 
 
 When they see that the patient's end is 
 approaching, they should light a blessed 
 candle and assist him to hold it in his 
 hand, at least during the regular prayers 
 for the dying and in the actual moment of 
 death. If the agony should last a consid- 
 erable time, some one else may hold the 
 candle near by and keep it in readiness. 
 
 Some one should read the prayers for 
 the dying from the prayer-book as well 
 as other prayers after them, if the death- 
 agony should continue. 
 
 If the agony should last very long, 
 these and other prayers may be repeated 
 from time to time. 
 
 The person holding the candle or 
 kneeling close to the dying person should, 
 from time to time, and especially at the 
 last moment, repeat short and fervent in- 
 vocations to him, such as: "My Jesus, 
 mercy. " "My Jesus, forgive me my 
 sins; I am heartily sorry for them." 
 " Sweet Heart of Mary, be my salvation." 
 u Jesus, Mary and Joseph, assist me," 
 
Io6 FUNERALS, 
 
 "Jesus, Mary and Joseph, into your 
 hands I commend my body and my soul." 
 ''Lord, not my will, but thine be done." 
 "Father, into Thy hands I commend my 
 spirit." "Angel Guardian and my Holy 
 Patron, assist me," etc , etc. 
 
 Sprinkle the dying person often with 
 holy water, especially if he should seem 
 to have a hard struggle. 
 
 Let not too many persons crowd into 
 the death-chamber, especially if it is 
 small. If there should be many visitors, 
 let them remain but a short time to say 
 some prayers and then retire. 
 
 Do not sit around in the sick-room or 
 adjoining rooms, unless you are sure you 
 will be needed and can be of assistance. 
 
 FUNERALS. 
 
 As soon as a member of your house- 
 hold has died, have the Priest notified at 
 once, so that he may arrange matters for 
 
FUNERALS. I07 
 
 the funeral and have prayers said for the 
 deceased. 
 
 Select a good Catholic undertaker at 
 once, so that he may also arrange the 
 funeral services and confer with the Priest. 
 
 By engaging a Catholic undertaker, you 
 will save both yourself and the Priest 
 much annoyance, as a Catholic undertaker 
 is familiar with the regulations of the 
 Church and burying-ground, as well as 
 with the Catholic funeral service. 
 
 Remember funerals are an almost daily 
 affair with most Priests, and if they can- 
 not depend upon the existing regulations 
 and customs for conducting them, but 
 must be consulted repeatedly in each case, 
 they are very much annoyed and embar- 
 rassed. 
 
 Therefore, abide by the existing regu- 
 lations and do not ask for exceptions in 
 your own case, as though it were a matter 
 or calamity of rare occurrence. 
 
 Only those are entitled to a Catholic 
 funeral service and burial in consecrated 
 
Io8 FUNERALS, 
 
 ground, who die in full communion with 
 the Church. Hence, unbaptized persons ; 
 infidels ; apostates ; heretics ; suicides ; 
 those who die from the effects of a duel, 
 even if repentant ; excommunicated Catho- 
 lics, such as members of secret societies 
 specially condemned by the Church ; and 
 public notorious sinners, dying without 
 reconciliation, are excluded from such 
 Catholic burial. As for non-practical 
 Catholics, who may die suddenly without a 
 chance to receive the sacraments, recourse 
 is usually had to the Bishop. If the latter 
 should see fit to refuse Christian burial 
 to such, his judgment becomes the just 
 punishment of the Church. It is useless 
 to cite similar cases against such decisions. 
 
 As soon as the sick person has rendered 
 his soul to God, all parties should kneel and 
 say appropriate prayers, especially those 
 given in the prayer-book for the departed 
 soul. 
 
 All Catholics who come to view the 
 remains, should also kneel for a few 
 minutes at least, and say a prayer. 
 
FUNERALS. IO9 
 
 Pra) ers should be said from time to time, 
 especially by those who watch at the corpse. 
 
 In some places parties watch with the 
 dead all night, in others only for a time 
 and then all retire as usual for the night. 
 
 This latter practice, if at all expedient, 
 is preferable to the old-fashioned wake, 
 so much deplored by the authorities of the 
 Church, as well as by most respectable 
 people; which latter observance is fre- 
 quently only an apology for a so-called 
 good time, consisting in smoking, drink- 
 ing, card-playing and boisterous conduct ; 
 disrespectable to the dead, disedifying, if 
 not scandalous in the eyes of all devout 
 Christians. 
 
 Let gentlemen who are staying really 
 through charity with the bereaved family, 
 but cannot abstain from smoking, retire to 
 another room from that of the death- 
 chamber for that purpose. 
 
 Let the death-chamber be characterized 
 by profound quiet, devout praying and the 
 light of blessed candles. 
 
110 FUNERALS. 
 
 Have a crucifix, holy water and other 
 articles of Catholic devotion and custom 
 suitably arranged in the death chamber. 
 It is appropriate also to place a small 
 crucifix, pair of beads, or the like in the 
 hands of the deceased. 
 
 Avoid useless expense for flowers, but 
 rather have Masses said for the soul of the 
 departed one. 
 
 Many devout Catholics send their con- 
 dolence with an offering for a Mass 
 enclosed in an envelope, instead of a 
 perishable and expensive floral offering. 
 
 Remember flowers are prescribed for 
 the coffins of innocent children, but are 
 discountenanced by the Church for the 
 coffins of adults during the funeral ser- 
 vice. Regulations made to this effect by 
 our Bishops, are abused by Catholics in 
 many places. 
 
 In some places the floral offerings are 
 removed from the coffin at the church-door 
 and are replaced after the funeral service 
 has been performed. 
 
FUNERALS. I I I 
 
 Remember the regular funeral service 
 
 of the Church is the Funeral Mass followed 
 
 by the absolution of the dead. 
 
 For the postures and actions at a Funeral 
 Mass, see Page 52. 
 
 Funerals without a Mass, in the after- 
 noon, or performed privately at home, 
 should o.cur only through unavoidable 
 circumstances, such as too many funerals 
 at one time, impossibility to put off the 
 funeral to the opportune time, or conta- 
 gious disease. In these cases a Mass should 
 be said either on the funeral day itself, or 
 on the following or next available morning 
 with as many of the chief mourners pres- 
 ent as possible. 
 
 Let the funeral be on time. Late 
 coming is annoying both to the Priest 
 and to the undertaker. They both 
 have their engagements. Late funerals 
 rob the Priest of his time and destroy 
 his order and discipline. They also 
 injure the business and success of the 
 undertaker, who is liable to be placed 
 
112 FUNERALS. 
 
 between two fires both to please the 
 funeral parties and to accommodate the 
 Priest. 
 
 If the Priest should begin the Mass on 
 the stroke of the appointed hour, and the 
 corpse be brought in after the Mass has 
 begun, let none but late comers be blamed. 
 Other services and engagements of the 
 Priest, or an incorrigible habit on the part 
 of the people, occasionally necessitate 
 such a course. 
 
 If you foresee that the funeral cannot 
 be on hand at the usual hour, make special 
 arrangements beforehand ; but when the 
 hour has been fixed, adhere to it, the same 
 as if the corpse had to be brought to 
 the train. Church-services should not be 
 delayed any more than trains. 
 
 Do not ask for special privileges or dis- 
 tinctions, such as for a sermon, where it 
 is not customary ; for special music or 
 singing not in harmony with the service 
 of the Church, or the regulations of the 
 parish. 
 
FUNERALS. I 1 3 
 
 Do not insist on having a friend, pos- 
 sibly a non-Catholic, sing a non-Catholic, 
 sentimental selection in contrast to the 
 severe, chaste music and language of the 
 Church. 
 
 Do not attempt to have the coffin opened 
 in or about the church. This is against 
 the rules. Opening it in the cemetery is 
 also a much to-be-deplored practice. 
 People entitled to view the remains of a 
 private individual, should do so at the 
 funeral residence. 
 
 Do not ask the Priest to go to the ceme- 
 tery unless it is his rule to do so, or unless 
 you are entitled to it by special parish- 
 regulations existing in favor of certain 
 designated individuals, such as church or 
 society-officials, special benefactors, mem- 
 bers of the choir, or sanctuary, or the like. 
 
 Have only a few carriages in favor of 
 a limited number of near relatives and 
 very intimate friends. If there is a special 
 regulation in this matter, be sure to ob- 
 serve it. 
 
114 MATRIMONY. 
 
 Have a Mass sung, or said at least, on 
 the seventh day after the funeral ; likewise 
 on the thirtieth day, called the Month's 
 Mind, and on each recurring anniversary. 
 
 Have Masses said also at other times 
 according to your means, and give alms 
 in favor of the dead rather than spend 
 much money on floral designs, showy 
 tomb-stones and meaningless monuments. 
 Many Catholics spend vast sums of 
 money on mere blocks of granite and 
 marble for useless curbing, coping and 
 paving of cemetery-lots, only to make the 
 cemetery resemble a vast stone-yard rather 
 than a neat garden or park. 
 
 MATRIMONY. 
 
 Remember that marriage with Chris- 
 tians is a sacrament, and needs a careful 
 preparation. Otherwise this sacrament 
 may be received unworthily, and an un- 
 
MATRIMONY. II5 
 
 happy life, as is so often the case, may be 
 the consequence. 
 
 When marriage has been decided upon, 
 make arrangements as soon as possible 
 with the Pastor. 
 
 Do not fix the date and hour yourselves, 
 but consult the Priest and fix the time 
 with him. 
 
 Remember, the law of the Church re- 
 quires marriage-parties to be called out in 
 their parish-church on three consecutive 
 Sundays or holydays. This law is bind- 
 ing under pain of grievous sin. These 
 announcements are called the Bans of 
 Matrimony. 
 
 If there is any reason for not being 
 called out three times, or for not being 
 published at all, the reason must be made 
 known to the Bishop. 
 
 Such preliminaries of matrimony re- 
 quire time, in order to comply with the 
 laws of the Church, or to obtain the 
 necessary dispensations from them. 
 Hence the necessity of making applica- 
 
Il6 MATRIMONY. 
 
 tion to the Pastor at least three 
 weeks in advance of an intended 
 marriage. 
 
 If there should be any impediment to 
 the intended marriage from which it may 
 be possible to obtain a dispensation, this 
 must also be made known to the Bishop, 
 together with the reasons for desiring to 
 enter such a marriage. 
 
 If the Bishop sees fit to grant a dispen- 
 sation from the bans of matrimony or 
 from an impediment, the fine or penalty 
 imposed by the Church for the same, 
 must be paid, and whatever conditions 
 may be prescribed, must be fulfilled. 
 
 Engagements made with those of an- 
 other religion, or with those with whom 
 the laws of God or of the Church for- 
 bid matrimony, are not valid before the 
 Church, and consequently not only do not 
 bind in conscience, but are even sinful. 
 
 If the marriage-parties belong to differ- 
 ent parishes, their bans of matrimony 
 should be published in each parish. 
 
MATRIMONY. II7 
 
 Anyone aware of an impediment be- 
 tween the parties to be married, is bound 
 in conscience to report the same to the 
 Pastor. 
 
 The impediments of matrimony are: — 
 1. Such as make a marriage null and 
 void. Blood relationship up to the 
 fourth degree or third cousinship. Affin- 
 ity, or relationship by marriage to the 
 fourth degree or third cousinship of the 
 husband or wife. Spiritual Relationship 
 between Godparents or Sponsors and 
 those for whom they stand at baptism or 
 confirmation, and the parents of the same, 
 as well as between baptized persons and 
 those who baptize them. Public Honesty, 
 forbidding marriage with a parent, child, 
 brother or sister of one with whom a 
 valid engagement to marry had existed. 
 The Crime of Homicide or Adultery on 
 the part of persons, one of whom is mar- 
 ried, with a view to subsequent marriage. 
 Difference of Worship, that is, marriage 
 between a baptized and an unbaptized 
 
!l8 MATRIMONY, 
 
 person. Vows on the part of sacred min- 
 isters and religious who have pronounced 
 solemn vows. Clandestinity in places 
 where the Decree of the Council of Trent 
 has been published, declaring marriage 
 null and void unless contracted before the 
 Pastor and two witnesses. This decree 
 obtains in the following places in the 
 United States : in the States and Territories 
 of Alabama, Arizona, Arkansas, Califor- 
 nia, Colorado, in the southern part of 
 Indiana, Indian Territory, Louisiana, 
 Mississippi, Nevada, New Mexico, Texas, 
 Utah, west of the Colorado River ; the city 
 of St. Louis, Missouri; the parishes of 
 St. Genevieve, St. Ferdinand and St. 
 Charles, belonging to the Archdiocese of 
 St. Louis ; the parishes of Kaskaskia, Ca- 
 hokia, French Village and Prairie de 
 Rocher, belonging to the Diocese of 
 Belleville, Illinois. The Bond of previous 
 marriage, if both parties are still living. 
 II. Impediments which make a mar- 
 riage unlawful, but not null and void. 
 
MATRIMONY. II9 
 
 Such are, A Simple Vow to observe chas- 
 tity, to enter the priesthood or the relig- 
 ious state. A Previous Valid Engage- 
 ment to marry someone. The Forbidden 
 or Closed Time of Advent or Lent, that 
 is, from the first Sunday of Advent until 
 the seventh day of January, and from 
 Ash Wednesday until the second Mon- 
 day after Easter Sunday. A Mixed 
 Marriage, that is, a marriage with a 
 Christian or baptized person, but who is 
 not a Catholic. The Non-Consent of 
 Parents when their consent is justly 
 withheld. 
 
 If the marriage-parties belong to differ- 
 ent parishes, they may choose either one 
 of them, as a rule, for the marriage-cere- 
 mony. The church of the bride, how- 
 ever, is more usually the one in which the 
 marriage is performed. 
 
 After arranging with the Pastor the 
 time for the marriage-ceremony, a time 
 should be appointed also for the marriage- 
 instruction. 
 
120 MATRIMONY. 
 
 The marriage-instruction is all impor- 
 tant, that the parties may be advised of 
 the sacred and indissoluble character of 
 matrimony, of the duties of husband and 
 wife towards each other, as well as 
 towards their children, and of the cere- 
 monies that are to be performed in the 
 reception of the sacrament. 
 
 It is customary for Catholics before 
 entering the important state of matri- 
 mony, to make a general confession 
 of their sins some weeks prior to the 
 event. 
 
 Whether this confession is to be made 
 of one's whole life, or only of a portion 
 of it, will depend upon the decision of 
 the confessor whose advice should be pre- 
 viously asked. 
 
 The bridal parties should confess 
 also immediately before marriage, at 
 least the evening before it. 
 
 Any doubts as to the obligations of 
 the matrimonial state should be settled in 
 the confessional. 
 
MATRIMONY. 
 
 121 
 
 Catholics should bear in mind that the 
 marriage-ceremony is the principal thing 
 about their wedding. All other observ- 
 ances are secondary. Marriage is a sac- 
 rament. Hence it would be a shame to 
 curtail the religious part of it, or to avoid 
 the expense or publicity of the same in 
 preference to other bridal observances 
 more popular with people of fashion; 
 such as the bridal outfit, the breakfast, 
 the wedding-tour or the future style of 
 living. 
 
 The proper marriage-observance in the 
 Catholic Church is the Bridal or Nuptial 
 Mass. It may be a High Mass or Low 
 Mass, according to local custom or circum- 
 stances. 
 
 Marriage without a Mass and especially 
 in the evening, is not according to the 
 spirit and intention of the Church, and 
 is against the express wish of the Bishops 
 of this country. The following are their 
 words in the Third Plenary Council of 
 Baltimore : 
 
122 MATRIMONY 
 
 Let those who have the care of souls, take 
 every occasion earnestly to exhort the faithful 
 to the keeping of that pious and praiseworthy 
 custom of the Church, whereby marriages are 
 celebrated, not in the night-time, but during 
 Mass, and accompanied by the Nuptial Bless= 
 ing. * * * * This custom is held to be not 
 merely a commendable but quite a necessary 
 one, now in these present days, when the foes 
 of religion are leaving nothing untried in their 
 efforts to deprive, if possible, Holy Matrimony 
 of all sanctity, and of all likeness to a sacra- 
 ment, and to degrade it to the level of a mere 
 civil contract. (Decrees, N. 125.) 
 
 Let them enter into marriage only through 
 worthy and holy motives, with the blessings of 
 religion, especially with the blessing of the 
 Nuptial Mass. (Pastoral Letter, p. 87.) 
 
 The Nuptial Blessing can be given 
 only at Mass. It can likewise, be given 
 only once in a lifetime, so important is it ; 
 so that if a widow should marry again, 
 she could not receive it, if it had been im- 
 parted to her at her first marriage. 
 
 A young woman, therefore, who is 
 married in the evening or without a Mass, 
 does not receive this bridal or nuptial 
 
MATRIMONY. 1 23 
 
 blessing. What a shame to deprive one- 
 self of such a blessing, so necessary for 
 future happiness in the married state ! 
 
 The riarriage-Ceremony. 
 
 Be on time. Let this be the first ob- 
 servance. The Priest may have other 
 engagements. In places where there is 
 more than one Priest, the celebrant may 
 begin the Mass on time, and arrange with 
 another Priest to marry the bridal couple 
 quietly at the altar-rail during the Mass. 
 A necessary treatment sometimes for late 
 comers. Sometimes it is impossible for 
 the celebrant to wait on account of other 
 masses or services to follow. 
 
 Be in church before the Mass to make 
 a preparation by prayer. 
 
 Kneel in the front pew or on special 
 kneelers prepared for you, accordingly as 
 it may be the custom. 
 
 Remove your gloves before you ap- 
 proach the altar. The marriage takes 
 place immediately before the Mass. 
 
124 
 
 MATRIMONY. 
 
 3 *Br, *Gr. 
 
 B, M.f o. n.f 
 
 1 
 
 2. B.n 
 
 Br. 
 Br. 
 
 B.n. 
 
 Gr. G. n, 
 
 Gr. 
 G. n. 
 
 i, Going to the Altar, 2. Genuflecting before 
 the lowest step. 3. Position during the marriage 
 ceremony. * Kneeling, f Standing, Gr., Groom; 
 Br., Bride; G. H., Groomsman; B. M., Bridesmaid, 
 
 THE MARRIAGE CEREMONY. 
 
MATRIMONY, 
 
 I2 5 
 
 If you go into the sanctuary according 
 to custom, let the Groom walk first with 
 the Bride at his left. Then follows the 
 Groomsman or Best Man, with the Brides- 
 maid likewise at his left. 
 
 Make no genuflection until you reach 
 the steps leading to the altar. 
 
 Let the Groomsman then go to the right 
 of the Groom and the Bridesmaid to the 
 left of the Bride and let all four then bend 
 the knee together on the floor of the sanc- 
 tuary and ascend together to the platform 
 of the altar. 
 
 The Groom and Bride kneel on the edge 
 of the platform, not on the upper step, 
 but on the same level with the Priest. 
 The Groomsman and Bridesmaid, how- 
 ever, stand respectively to the right and 
 left of the bridal couple on the upper step 
 or next lower level to the platform. 
 
 The following are the questions and 
 answers which occur during the ceremony, 
 with which the bridal couple should make 
 themselves familiar : 
 
126 MATRIMONY. 
 
 Priest : (To the Groom.) N. Wilt thou take 
 N. here present for thj lawful wife, according to 
 the rite of our Holy Mother the Church? 
 
 Groom : I will. 
 
 Priest : (To the Bride.) Wilt thou take N. 
 here present for thy lawful husband according 
 to the rite of our Holy Mother the Church ? 
 
 Bride : I will. 
 
 The Bridegroom and Bride then join 
 their right hands, and whilst so doing 
 usually recite the following formula after 
 the Priest, first the Bridegroom and then 
 the Bride. 
 
 Bridegroom: I, N. N., take thee N. N. for 
 my lawful wife, to have and to hold from this 
 day forward, for better, for worse, for richer, 
 for poorer, in sickness and in health, till death 
 do us part. 
 
 Bride : I, N. N., take thee N. N. for my law- 
 ful husband, to have and to hold from this day 
 forward, for better, for worse, for richer, for 
 poorer, in sickness and in health, till death do 
 us part. 
 
 After these words the right hands are 
 still kept joined until the Priest has made 
 the sign of the cross over the bridal couple 
 and has sprinkled them with holy water. 
 
MATRIMONY. 1 27 
 
 The Bridegroom then produces the ring 
 and places it on the plate for the Priest to 
 bless it. 
 
 When the Priest presents the ring to the 
 Bridegroom after the blessing, the latter 
 puts it on the third finger of the Bride's 
 left hand, saying the following words, if 
 the Priest suggests them : 
 
 With this ring I thee wed and plight unto 
 thee my troth. 
 
 After a few more prayers by the 
 Priest, the bridal couple rise and with 
 the Groomsman and Bridesmaid go down 
 the steps, turning around completely, 
 make a genuflection towards the altar on 
 the floor of the sanctuary, and return, the 
 Groom and Bride walking first, to their 
 places. 
 
 During the Pater Noster of the Mass, 
 the Groom and Bride only go up to the 
 platform of the altar again, in the same 
 manner as before the Mass, and again 
 kneel immediately behind the Priest on the 
 edge of the platform. 
 
1 28 MATRIMONY, 
 
 They remain kneeling there whilst the 
 Priest says the prayers over the Bride, and 
 return to their seats again, when he turns 
 to the altar and continues the Mass. 
 
 It is customary for the Groom and Bride 
 at least, to receive Holy Communion. 
 
 During the last prayers of the Mass, at 
 the epistle side, the Groom and Bride 
 only go up to the altar again and kneel as 
 on the previous occasions, immediately 
 behind the Priest on the platform of the 
 altar. 
 
 They remain there attentive to his 
 prayer and to the exhortation he may 
 think proper to give, and do not retire 
 until he has sprinkled them with holy 
 water and has imparted both to them and 
 to the congregation the blessing of the 
 Mass. 
 
 They remain in prayer and in thanks- 
 giving at their places some minutes after 
 the Mass, whilst the Priest makes his 
 thanksgiving, and whilst the congregation 
 leaves the church. They should not leave 
 
MATRIMONY. 1 29 
 
 the church immediately after the Mass, 
 especially if they have received Holy Com- 
 munion. 
 
 They should then have their marriage 
 recorded in the parish-register. To have 
 it done before the marriage, so as to 
 expedite matters after the marriage-cere- 
 mony, is not the correct thing. It is not 
 a truthful record and is often attended 
 with mistakes and difficulties. 
 
 If a license is required by the State, the 
 certificate must be shown to the Priest 
 before the ceremony and signed by him 
 after it. 
 
 The marriage-fee, as well as the offer- 
 ing for the Mass, should be paid before 
 the ceremony takes place. 
 
 Do not ask for special privileges in your 
 case or for exceptions to the general regu- 
 lations of the parish or of the Church. 
 This embarrasses the Pastor very much. 
 One exception thus made may justify 
 twenty others, and thus the Pastor is ham- 
 pered in his efforts to have order and to do 
 
I3O MATRIMONY. 
 
 justice to all his parishioners. If you are 
 prominent in the parish by the active 
 interest you take in its affairs, you may rest 
 assured that you will be honored in more 
 than one way without asking the distinction 
 yourself. 
 
 If your prominence in the parish is due 
 only to your wealth or to your popularity 
 outside of the Church, it is not fair to 
 make the Church sacrifice her rules and 
 regulations to privilege you above others, 
 who are perhaps more deserving mem- 
 bers of the Church, even though they are 
 poor and unpretending. 
 
 Do not mix up worldly, protestant or even 
 heathen observances with the matrimonial 
 customs and ceremonies of your Church. 
 Let no rice be thrown in or near the sacred 
 edifice of the True Temple of God. There 
 is no marriage-ceremony more appro- 
 priate, beautiful and edifying, than that 
 of the Catholic Church, when fully carried 
 out according to her rules and privileges. 
 But when her ceremonial is rejected, 
 
MATRIMONY. 131 
 
 foolish, un-Catholic practices will be 
 substituted. 
 
 Do not ask that the Church be specially 
 decorated for the occasion, or go to expense 
 for the purpose, unless you have been 
 accustomed to decorate or embellish the 
 church on other more sacred occasions. 
 Such conduct is pure vanity and self-ador- 
 ation. 
 
 A bridal tour is preferable to a wedding- 
 banquet carried into all hours of the night, 
 and even into the next morning, with drink- 
 ing, dancing and boisterous behavior to 
 the disedification and annoyance of all 
 respectable people. 
 
 Let those who attend a marriage-cere- 
 mony, do so with that reverence and pro- 
 priety that becomes Catholics in the house 
 of God and at the administration of a 
 sacrament. Let them attend only in the 
 church and remain there during the entire 
 ceremony. They should enter the church 
 at once when they arrive and, after the 
 ceremony, either not leave the church 
 
I32 THE PRECEPTS OF THE CHURCH. 
 
 until the bridal party has left or retire 
 without delay to their homes. To loiter 
 about the porch of the church or in the 
 front of it, " to see the bride/' is entirely 
 unbecoming. The conduct of many Cath- 
 olics who go to church on such occa- 
 sions out of pure curiosity, and spend the 
 time with gossip, instead of true devotion, 
 is very wrong; and the mobs of people 
 who commonly cumber the premises of 
 the church at these times are a disgrace to 
 a Catholic people. The proper way to 
 assist at the sacrament of matrimony is to 
 do so both out of reverence for this great 
 sacrament, and out of regard for the 
 marriage-couple, and to pray fervently for 
 the latter that God may bless their sacred 
 union. 
 
 THE PRECEPTS OP THE CHURCH. 
 
 The observance of the Precepts or 
 Commandments of the Church is binding 
 upon every Catholic under pain of grievous 
 
THE OBLIGATION TO HEAR MASS. 1 33 
 
 sin or of eternal damnation. u If he will 
 not hear the Church," says our Blessed 
 Saviour, "let him be to thee as the 
 heathen and publican. " Matth. 18, 17. 
 
 THE OBLIGATION TO HEAR MASS. 
 
 Every Catholic who has attained the 
 use of reason, is bound under pain of 
 mortal sin to hear Mass on Sundays and 
 h jlydays of obligation. 
 
 The Holydays of Obligation or of 
 Precept in the United States are : — 
 
 1. January 1st, Feast of the Cir- 
 cumcision of our Lord. 
 
 2. Feast of the Ascension of our 
 Lord, on Thursday, the fortieth day after 
 Easter Sunday. 
 
 3. Feast of the Assumption of the 
 Blessed Virgin Mary, August 15th. 
 
 4. Feast of All Saints, November 
 1st. 
 
134 THE OBLIGATION TO HEAR MASS. 
 
 5. Feast of the Immaculate Con- 
 ception of the Blessed Virgin Mary, 
 December 8th. 
 
 6. Feast of the Nativity of our 
 Lord, or Christmas, December 25th. 
 
 The above-named feasts and no others 
 are holydays of obligation, on which days 
 we are obliged to hear Mass under pain of 
 mortal sin, unless some grave and unavoid- 
 able reason should prevent it. 
 
 Just reasons for missing flass on 
 Sundays and holydays of obligation may 
 be, for instance : Sickness, such as confines 
 the patient to the house, or such as is not 
 so serious, but which exposure to the 
 weather would probably aggravate so as 
 to render it dangerous. The necessity for 
 someone to remain at home, to watch the 
 house, wait on the sick, prepare the food 
 and the like. Minding children on the 
 part of mothers and nurses when they 
 have no one to take their place. The 
 husband is ordinarily obliged to mind the 
 baby whilst the wife hears Mass, unless 
 
THE OBLIGATION TO HEAR MASS. 135 
 
 the child is sick or unusually cross. 
 Great distance, that is, several miles from 
 the church for those who are obliged to 
 walk when the roads are bad. A great 
 distance, likewise, for those who have to 
 ride, when the weather and the roads are 
 very bad, even for vehicles. Not sufficient 
 riding-accommodation, so that some are 
 obliged to remain at home when the others 
 go to church ; in which case, however, 
 the members of the family are obliged to 
 go in turns. Inability to leave cff one's 
 occupation, with danger of losing one's 
 position. Great repugnance arising from 
 modesty if one be exposed to public notice 
 and comment under unavoidable circum- 
 stances. The lack of sufficient and decent 
 clothing in time of great poverty. 
 
 If anyone may have missed Mass 
 through these or other reasons, it is well 
 to mention the fact in confession, even 
 though the reason may have been legi- 
 timate, so that the confessor may give his 
 approval or disapproval of the act, accord- 
 
I36 THE OBLIGATION TO HEAR MASS. 
 
 ingly as the penitent may have acted 
 conscientiously or unscrupulously. 
 
 Catholics easily get into the habit of 
 missing Mass for insufficient and trifling 
 reasons. 
 
 The fact that one is obliged to work on 
 a holyday of obligation does not of itself 
 excuse from the grave duty of hearing 
 Holy Mass on that day. In most places 
 where there is a resident Priest, there is a 
 special early Mass for such as have to 
 work on holydays of precept. Working 
 people who through carelessness fail to 
 attend it, are guilty of a grievous sin. 
 
 Being a stranger in a place and not 
 knowing where the church is, is not of it- 
 self a sufficient reason for missing Mass. 
 We are obliged to make inquiries and 
 efforts to find a Catholic church when in 
 a strange place. 
 
 Neither is it a sufficient reason to miss 
 Mass if the church at hand should be for 
 the use of another nationality, the lan- 
 guage of which we do not understand. 
 
THE OBLIGATION TO HEAR MASS. 1 37 
 
 The Mass itself is in the Latin tongue; 
 attendance at it is binding upon all nation- 
 alities alike under pain of mortal sin. 
 
 Those who are prevented from attend- 
 ing Mass on a Sunday or holyday of 
 obligation, through any legitimate cause, 
 do well to say the Mass-prayers at home 
 at the time of the Mass, if convenient, or 
 perform some other devotion instead. 
 
 Don't come late to Mass ! It is a sin 
 not only to miss Mass altogether, but also 
 to come late to it through one' s own fault. 
 
 It is a grievous sin, however, to miss 
 the principal parts of the Mass by coming 
 late through one's own fault. 
 
 The principal parts of the Mass are : 
 the Offertory, the Consecration or Eleva- 
 tion, and the Communion. 
 
 Whoever, therefore, has missed the 
 Offertory by coming late through his own 
 fault, and does not hear another Mass, is 
 guilty of a grievous sin. 
 
 Some Catholics, however, would rather 
 commit a mortal sin and omit Mass alto- 
 
138 THE OBLIGATION TO HEAR MASS. 
 
 gether, than be seen coming late to it. 
 This is pride and human respect, if not 
 gross ignorance. 
 
 It matters not how late we may be for 
 Mass, if we can still assist at the principal 
 parts of it, we are obliged to go to it, even 
 if we should enter the church after the 
 sermon, if the latter takes place after the 
 first gospel ; unless there is a later Mass 
 and we prefer to attend it. 
 
 You may be a full hour late for the last 
 Mass, which is ordinarily a High Mass 
 with a sermon, and yet be able to hear the 
 principal portions of the Mass. 
 
 Hearing Mass according to the precept 
 of the Church, means not only coming to 
 Mass and being present at it during its 
 course ; it means also actually attending to 
 it by following the action of the Priest, 
 and performing some devotion at the same 
 time. 
 
 Don't remain in the rear of the 
 church ! Those who purposely and by 
 habit remain in the rear of the church in 
 
THE OBLIGATION TO HEAR MASS. 139 
 
 a great crowd of people and are conse- 
 quently constantly distracted and unable 
 to see, hear or follow the Priest properly 
 at the principal parts of the Mass, and 
 who at the same time perform no particu- 
 lar devotion, do not hear Mass according 
 to the command and intentions of the 
 Church, and are guilty of sin, which they 
 are bound to confess, as though they had 
 not gone to Mass at all. 
 
 Don't come to flass without a prayer- 
 book ! especially if you are in the habit of 
 hearing Mass on Sundays and holydays 
 only. 
 
 Devout Catholics hear Mass also on 
 other days besides Sundays and holydays. 
 But such days are not of precept, but are 
 days of devotion, and it is not a sin to 
 miss Mass on them. Such days are : The 
 Feast of the Epiphany, January 6th; 
 Candlemas Day, February 2 ; Ash Wed- 
 nesday ; St. Patrick's Day, March 17; 
 Feast of St. Joseph, March 19; Feast of 
 the Annunciation, March 25 ; Holy Thurs- 
 
140 FASTING AND ABSTAINING. 
 
 day, Good Friday and Holy Saturday; 
 Rogation Days, April 25, and the three 
 days before Ascension Day ; the Feast of 
 Corpus Christi ; the Feast of the Sacred 
 Heart of Jesus ; All Souls' Day, Novem- 
 ber 2 ; the first Friday of each month in 
 honor of the Sacred Heart of Jesus ; the 
 days of Advent and Lent, and during the 
 months of May and October. But no one 
 commits a sin by not hearing Mass 
 on these days, and it should not be made 
 matter of confession. 
 
 PASTING AND ABSTAINING. 
 
 Do not confound the obligation of fast- 
 ing with that of abstaining. They are two 
 distinct things. 
 
 By fasting is meant, not eating, or eat- 
 ing only a certain quantity of food as fixed 
 by the Church. 
 
FASTING AND ABSTAINING. 141 
 
 By abstaining is meant, keeping from 
 certain kinds of food, especially from 
 flesh-meat. 
 
 I. Fasting. 
 
 The Church commands all Catholics 
 who have completed their twenty-first 
 year, and have not attained a recognized 
 old age, or who are not otherwise legiti- 
 mately dispensed, to fast under pain of 
 committing a grievous sin. 
 
 The mere fact that one had never fasted 
 before, although he may be over twenty- 
 one years of age and has the required 
 health for so doing, does not excuse from 
 the obligation to fast under pain of mortal 
 sin. 
 
 Such as are obliged to fast, are allowed 
 to take only one full meal on fast-days or- 
 dained by the Church. 
 
 At this full meal anything may be eaten, 
 except meat, if it shouM happen to be on 
 an abstinence day ; (see Abstinence Days, 
 page 147)? °r fish during Lent, if meat 
 should be a part of the meal. 
 
I42 FASTING AND ABSTAINING. 
 
 Meat and fish at the same meal are not 
 permitted, even on Sundays, during Lent. 
 
 If you are obliged to keep the fast, then 
 the breakfast dare not exceed the matter 
 and quantity regulated by approved cus- 
 tom. 
 
 This breakfast consists only of a warm 
 drink, such as coffee, tea or chocolate, 
 slightly sweetened, and a slice or two of 
 bread, say about two ounces, or equal 
 quantity of biscuits, crackers, or the like. 
 Such eatables as butter, eggs, cheese, fruit 
 and the like are not permitted at this 
 breakfast, and milk only in sufficient 
 quantity to merely color the warm drink. 
 
 At the evening collation the fourth part 
 of an ordinary meal is permitted. No 
 meat is permitted at this repast, as it is 
 the collation of one fasting. 
 
 If the full meal be taken in the evening, 
 however, then meat will be permitted at 
 it on a non-abstinence day. In this case 
 then, the equivalent of the evening colla- 
 tion may be taken at noon. 
 
FASTING AND ABSTAINING. 1 43 
 
 Who are not obliged to fast? 
 
 Those who have not completed their 
 twenty-first year. 
 
 Those of advanced age. 
 
 The sick and infirm, who cannot fast 
 without positive injury to their health. 
 
 Hard-working people and such who 
 feel that they cannot perform their work 
 properly, when they fast, and that they 
 thereby injure their health. 
 
 Women who are pregnant or who are 
 nursing. 
 
 Those who by their occupation, are ex- 
 posed to all kinds of weather, and to irreg- 
 ularity in getting their meals. 
 
 Persons having doubts about their obli- 
 gation to fast or abstain, should consult 
 their confessor or any Priest whom it is 
 convenient for them to meet. It is advis- 
 able always to be governed in this matter 
 by the decision of the Priest. 
 
 Those who cannot comply with the fast 
 and abstinence as enjoined by the Church, 
 
144 FASTING AND ABSTAINING. 
 
 ought to practise some other good work 
 or mortification instead. It is well to 
 abstain, for example, from intoxicating 
 drinks. 
 
 Fast-Days in the United States or- 
 dinarily are: — 
 
 i. All Fridays in Advent. 
 
 2. Every day in Lent except Sun- 
 day. 
 
 3. All Wednesdays, Fridays and 
 Saturdays in the Ember Weeks, that is : 
 The Wednesday, Friday and Saturday fol- 
 lowing the first Sunday in Lent; the 
 Wednesday, Friday and Saturday follow- 
 ing Whitsunday or Pentecost ; the Wed- 
 nesday, Friday and Saturday following 
 the 14th day of September, and the Wed- 
 nesday, Friday and Saturday following 
 the third Sunday of Advent. 
 
 4. The following Vigils of feasts: 
 Saturday before Whitsunday; August 
 14, Vigil of the feast of the Assumption ; 
 October 31, Vigil of the feast of All 
 Saints, and December 24, Vigil of Christ- 
 mas. 
 
FASTING AND ABSTAINING. 1 45 
 
 Should the date of any of the last three 
 mentioned vigils fall on a Sunday, the 
 vigil will be observed on Saturday. Vig- 
 ils are not kept on Sunday. 
 
 II. Abstinence. 
 
 The Church prohibits the use of flesh- 
 meat on certain days under pain of mortal 
 sin, to all Catholics who have attained the 
 use of reason. 
 
 Thus, in most countries, every Friday 
 of the year is a day of abstinence from 
 flesh-meat, except Christmas Day. 
 
 During Lent, even on Sundays, the 
 Church prohibits also the use of fish and 
 flesh- meat at the same meal ; so that only 
 one of the two kinds of food may be taken 
 at the same time. 
 
 The Church counsels also abstaining 
 from intoxicating liquors on certain days 
 in consideration of her dispensations from 
 the old and severe laws of fasting and ab- 
 stinence. 
 
I46 FASTING AND ABSTAINING. 
 
 The use of eggs, milk, butter and cheese 
 is permitted on all fast and abstinence- 
 days, except at the breakfast of those who 
 are obliged to fast ; who may use a slight 
 quantity of milk, however, in the warm 
 drink permitted in the morning. Besides 
 lard, the fat rendered from any kind of 
 meat may be used in preparing food on 
 any day of fasting or abstinence through- 
 out the year. 
 
 Who are not obliged to abstain ? 
 
 The sick, whose condition is one of 
 great weakness, so that strengthening food 
 like meat, is absolutely necessary for them. 
 
 Those, who, through great poverty, 
 through traveling, working or stopping 
 away from home, have nothing or scarcely 
 anything else at the time to eat. 
 
 Those who, living with non-Catholics, 
 cannot be accommodated with anything 
 else ; especially after having made known 
 their custom and desire to abstain from 
 flesh-meat. 
 
FASTING AND ABSTAINING. 147 
 
 Strict Catholics, however, go great 
 lengths in denying themselves before ex- 
 empting themselves from the law of absti- 
 nence under those circumstances. 
 
 Abstinence Days in the United States 
 ordinarily are: — 
 
 1. All Fridays of the year, except 
 Christmas Day. 
 
 2. AH Wednesdays in Lent.* 
 
 3. All Wednesdays and Saturdays 
 in the Ember weeks, that is : The Wed- 
 nesday and Saturday following the first 
 Sunday in Lent ; the Wednesday and Sat- 
 
 * All days of Lent are days of abstinence by the 
 general law of the Church. But by an indult of 
 the Holy See, granted August 3, 1887, for ten 
 years, the use of flesh-meat is allowed, once a 
 day only, on Mondays, Tuesdays, Thursdays and 
 Saturdays for those who are obliged to fast, the 
 second and last Saturday of Lent excepted. As 
 for those who are not obliged to fast, meat is 
 permitted more than once on the above-men- 
 tioned days. Flesh-meat is permitted for every- 
 one at all meals on Sundays. 
 
I48 FASTING AND ABSTAINING. 
 
 urday following Whitsunday or Pentecost ; 
 the Wednesday and Saturday following the 
 14th day of September, and the Wednes- 
 day and Saturday following the third 
 Sunday of Advent. 
 
 4. The following Vigils of feasts: 
 Saturday before Whitsunday; August 
 14, Vigil of the feast of the Assumption ; 
 October 31, Vigil of the feast of All Saints ; 
 December 24, Vigil of Christmas. 
 
 By an indult of the Holy See granted 
 March 15, 1895, for ten years in favor of 
 workingmen, the Bishops of this country 
 may dispense the former from the more 
 rigid law of abstinence in view of certain 
 difficulties that may exist in their dioceses. 
 In virtue of this indult, workingmen to- 
 gether with their entire households may 
 eat flesh-meat on the abstinence days of 
 Lent, on Ember days and on the Vigils of 
 the feasts, except on Fridays, on Ash 
 Wednesday, on the days of Holy Week 
 and on the Vigil of Christmas. As flesh- 
 meat, however, is permitted by the indult 
 
FASTING AND ABSTAINING. I49 
 
 of August 3, 1887, on all Mondays, Tues- 
 days and Thursdays of Lent, Wednesday 
 and Saturday are the only days remaining 
 in Holy Week on which the use of flesh- 
 meat is not permitted. Those who are 
 obliged to fast, however, can avail them- 
 selves of this dispensation only at the 
 principal meal. 
 
 In desiring to make use of this indult in 
 favor of workingmen, the faithful must 
 make sure, that it is in use in their 
 respective diocese. 
 
 If on any day you are in doubt about 
 the obligation to abstain or the privilege 
 to eat meat consult the following rules : — 
 
 Rule 1. No meat at all for anyone: 
 All Fridays of the year, Ash Wednesday, 
 Wednesday in Holy Week, Holy Satur- 
 day and the day before Christmas. 
 
 Rule 2. No meat at all for those who 
 are obliged to abstain, but are not 
 obliged to fast, who are not workingmen, 
 where they are specially dispensed, or are 
 not of the latter' s households. 
 
150 FASTING AND ABSTAINING. 
 
 All Fridays of the year, Ash Wednes- 
 day, all Wednesdays in Lent, Holy Satur- 
 day, all Ember days, the Vigils of the 
 feasts of Pentecost, Assumption of the 
 Blessed Virgin Mary, of All Saints and 
 of Christmas. 
 
 Rule 3. No meat at all for those 
 who are obliged to fast: All Fridays 
 of the year, all Wednesdays in Lent, Holy 
 Saturday, Wednesdays and Saturdays in 
 the Ember Weeks, and the Vigils of the 
 feasts of Pentecost, Assumption of the 
 Blessed Virgin Mary, of All Saints and 
 of Christmas. 
 
 Rule 4. Meat once a day only for 
 those who are obliged to fast: All 
 Mondays, Tuesdays, Thursdays and Sat- 
 urdays in Lent, except the second Satur- 
 day in Lent, which is an Ember Day, and 
 Holy Saturday. Also on all abstinence 
 Wednesdays of the year, for those who 
 live together with workingmen, where 
 the latter are specially dispensed, except 
 the days mentioned in Rule I. 
 
ANNUAL CONFESSION. 151 
 
 Rule 5. Meat three times a day, 
 or of tener : On all Sundays of Lent for 
 everyone ; on Mondays, Tuesdays, Thurs- 
 days and Saturdays of Lent for those who 
 are not obliged to fast, except the second 
 Saturday of Lent, which is an Ember 
 Day, and Holy Saturday. On all days of 
 the entire year and of Lent even, for 
 workingmen and such of their households 
 as are not obliged to fast, where the 
 special dispensation has been given, ex- 
 cept the days mentioned in Rule I. 
 
 ANNUAL CONFESSION. 
 
 All Catholics who have attained the 
 use of reason, and are in sin, even if they 
 have not yet received their first Holy 
 Communion, or whether they are able to 
 
152 ANNUAL CONFESSION. 
 
 go to Holy Communion or not, are 
 obliged to confess their sins to the Priest 
 at least once during the year under pain 
 of mortal sin. 
 
 Hence, small children who may be sup- 
 posed to have the use of reason, must be 
 prepared and sent to Confession. 
 
 This annual confession is not the Easter 
 duty, although the time usually fixed for 
 it, begins at Easter and extends to the 
 following Easter. 
 
 The Easter duty concerns Holy Com- 
 munion. 
 
 The confession, however, made in com- 
 pliance with one's Easter duty, suffices 
 also for the fulfilling of this duty of 
 annual confession. 
 
 An adult who goes neither to confession 
 nor to Communion during a whole year, 
 is guilty, therefore, of breaking two dis- 
 tinct precepts of the Church. 
 
 This annual confession may be made to 
 any priest empowered in a place to hear 
 confessions. 
 
THE EASTER DUTY. 
 
 53 
 
 THE EASTER DUTY. 
 
 The Easter duty is the obligation of 
 every Catholic of requisite age to receive 
 Holy Communion within the Easter time. 
 
 This obligation begins at about the 
 twelfth year and continues throughout life. 
 During this time it binds under pain of 
 mortal sin all those who enjoy the use of 
 reason. 
 
 The Easter time in this country extends 
 from the first Sunday of Lent until Trin- 
 ity Sunday inclusive. 
 
 The precept binds all grown Catholics 
 of sound mind without distinction, 
 whether they are in health or in sickness, 
 whether they are able to go to church or 
 not. 
 
 Those who are not able to go to church 
 during the Easter season, or those in 
 charge of them, must notify the Priest, so 
 that he may bring Communion to the 
 former although they be in no danger of 
 death. 
 
154 THE EASTER DUTY. 
 
 Do not put off notifying the Priest until 
 the last week, or second last week of the 
 Easter time ; but give him ample oppor- 
 tunity by notifying him in the beginning 
 or in the middle of the Easter season ; as 
 he may have a great many invalids to at- 
 tend to during the course of the Easter 
 time. 
 
 To prepare a sick person properly for 
 the performance of this duty, see article : 
 Communion for the Sick, page 76 ; and Article : 
 Sick-Calls, page 92. 
 
 To make one's Easter duty, it is not 
 necessary to receive on Easter Sunday, 
 during Holy Week or during Easter Week. 
 As for those who go to confession and 
 Communion only once or twice in the 
 year, they ought rather not to go to con- 
 fession at a time when the confessor is 
 busiest, as on Holy Saturday or Christ- 
 mas Eve, as the Priest has all he can do 
 to hear those who go frequently to Com- 
 munion, and who are the more entitled to 
 go on the great feast-days. 
 
THE EASTER DUTY. I55 
 
 There is no such thing as a Christmas 
 duty in this country. Hence it is not a 
 sin if one does not go to the sacraments 
 during the Christmas season ; although it 
 is advisable to do so, as the Church would 
 have the faithful to go to Communion 
 from time to time during the year. 
 
 It is not necessary in performing one's 
 Easter duty to have the express intention 
 of so doing. All that is necessary to ful- 
 fil one's duty, is to receive Holy Com- 
 munion some time during the Easter 
 season, whatever intention one may or 
 may not have. 
 
 Do not put off your Easter duty un- 
 til the last week of the Easter time, or 
 even to the very last day of it. If the 
 Priest at that time should not find it ex- 
 pedient to give you absolution, or admit 
 you to Holy Communion, and the Easter 
 time thus elapses before you receive, re- 
 member it will be your own fault, and 
 you make yourself guilty of a grievous 
 sin through your own carelessness. 
 
156 SUPPORT OF THE PASTOR 
 
 SUPPORT OP THE PASTOR 
 AND OF THE CHURCH. 
 
 Catholics are bound under pain of 
 sin to contribute to the support of their 
 Pastor and of his assistants. 
 
 In this country there is the obligation, 
 likewise, to contribute to the building and 
 maintenance of church and school. 
 
 Whatever means are adopted in the 
 parish to this end, Catholics must be will- 
 ing to do their share, whether it be by 
 paying a fixed amount of dues, pew-rent, 
 seat-money or by contributing to certain 
 collections and entertainments, and making 
 certain customary offerings in receiving 
 the administrations of religion. 
 
 Who are obliged to contribute to 
 this support? 
 
 All members of the parish who have 
 an income of their own, whether they are 
 married or single, whether they have fam- 
 
AND OF THE CHURCH. 157 
 
 ilies or not, whether they live with their 
 families, board, or live for themselves. 
 Moreover sons and daughters who pay 
 their board, and have the balance of their 
 income for their own use, are bound 
 equally as well as their parents, to con- 
 tribute to the support of their church, 
 school and Pastor. 
 
 Those who have no children to send to 
 church or school, must not think that they 
 have less obligation to support the two 
 institutions. Such a policy would be 
 business, but not religion. On the con- 
 trary, the greater the means, the greater 
 the obligation to support both church and 
 school. 
 
 Servants and others having small salaries, 
 must be willing to pay such dues as are 
 fixed for them by their Pastor, as well as 
 contribute to other sources of church- 
 revenue. 
 
 Persons not able to pay the fixed 
 dues, either through continued poverty, 
 or for the time being, are bound to make 
 
I58 SUPPORT OF THE PASTOR 
 
 their circumstances known to the Pastor, 
 or be considered delinquents. To neither 
 pay nor make any excuse to the Pastor, is 
 considered either pure neglect of duty, 
 pride, or obstinacy. 
 
 Parties failing both to pay for their pews 
 or seats, and to give an explanation 
 for it, should remember that they forfeit 
 their right to them. It requires no notice 
 on the part of the Pastor to such, in order 
 that he may be justified in disposing of 
 their pew or seat in favor of others. 
 
 Whatever misunderstandings may exist 
 between pew-holders and ushers, clerks, 
 and others, should be reported at once to 
 those in charge, or to the Pastor himself. 
 
 Parties failing to report in due time, 
 cannot expect their grievances to be adjust- 
 ed afterwards to the discomfort of inno- 
 cent parties. 
 
 Pay your dues or pew-rent at the 
 appointed time and place, and see that you 
 receive credit for it. Do not expect the 
 Pastor or anyone else to carry the pew- 
 
AND OF THE CHURCH. 1 59 
 
 book about with him. If through your 
 neglect of these rules, and through your 
 own awkwardness, you find that you have 
 not been credited for your payment, you 
 will have yourself to blame. 
 
 Parties unwilling to take part in church- 
 entertainments or unable to attend them, 
 should at least do their share by purchas- 
 ing tickets or otherwise contributing to 
 their object. If the character of such en- 
 tertainments be not always to your taste, 
 the object of them, at least, should always 
 be. 
 
 If you have been accidentally over- 
 looked at a regular church-collection, 
 either at one that is taken up within the 
 church itself, or at a house-to-house col- 
 lection in the parish, bring your contribu- 
 tion nevertheless, to the Pastor or to those 
 in charge. Do not take advantage of such 
 an oversight, when you would otherwise 
 have contributed. Such conduct is un- 
 worthy of anyone calling himself a Catho- 
 lic. 
 
l6o SUPPORT OF THE PASTOR 
 
 The duty of Catholics to support the 
 parochial school in particular, is put 
 forth by the Bishops of this country 
 among other urgent admonitions in the 
 following appeal : 
 
 The laity should give a sufficient and gener- 
 ous support to the schools. They must, there- 
 fore, unite their efforts, so as to be able to meet 
 all the necessary expenses for the parochial 
 school. The faithful must be reminded, be it in 
 pastoral letters, be it in sermons or in private 
 interviews, that they offend grievously against 
 their duty if they neglect by every possible effort 
 and expense to provide for Catholic schools. 
 
 This should be more especially brought home 
 to the minds of those Catholics who are popular 
 by their wealth and authority. Parents should, 
 therefore, promptly and willingly pay the little 
 monthly contribution which is exacted for each 
 child.* The other members of the parish, how- 
 ever, must not be unwilling to establish and 
 increase any fund that may be necessary or 
 reasonable for the maintenance of the schools. 
 All, then, whether parents or other heads of 
 families, or young people who have means of 
 their own, should be ready to give their name to 
 
 *This sentence has reference to pay-schools. 
 
THE CLOSED TIME OF MARRIAGE. l6l 
 
 any institution, by which they may help by reg- 
 ular contributions, however small they may be, 
 to support the schools, or to make them, if only 
 in part, at least, free schools. The existence of 
 such an institution in every parish is greatly to 
 be recommended. Many of such have been 
 established, and have been signally blessed by 
 the Sovereign Pontiff. If all the faithful do 
 their share towards this most sacred object, the 
 result will be, improvement in the internal ex- 
 cellence as well as the external appearance of 
 the school, increase of teachers on the one hand, 
 and fewer children in the multiplied classes on 
 the other, and consequently better grading 
 throughout ; all of which will wonderfully tend 
 to raise the standard of our schools. (Acts and 
 Decrees of the Third Plenary Council of Bal- 
 timore, No. 202). 
 
 THE CLOSED TIME OP MARRIAGE. 
 
 The Church forbids the faithful to 
 solemnize a marriage during two par- 
 ticular seasons of the year, that is, from the 
 first Sunday of Advent until the day after 
 
1 62 THE CLOSED TIME OF MARRIAGE. 
 
 the feast of the Epiphany, January 7, and 
 from Ash Wednesday until the Monday 
 after Low Sunday, or the second Monday 
 after Easter Sunday. 
 
 The Church does not prohibit marriage 
 during this time, but only the usual cere- 
 monies attending it, such as a nuptial or 
 bridal Mass. 
 
 Only such marriages, however, should 
 be performed during the closed time, as 
 will suffer no delay through peculiar cir- 
 cumstances. They are celebrated privately, 
 without pomp or splendor, before the 
 Priest and the necessary witnesses. 
 
 THE OBSERVANCE OP SUNDAY 
 AND OP THE HO L YD AYS. 
 
 By the combined commandments of 
 God and of His Church we are bound to 
 keep the Sunday holy, and by a special 
 
THE OBSERVANCE OF SUNDAY. 163 
 
 precept of the Church we are bound also 
 to sanctify the holydays of her appoint- 
 ment, called holidays of obligation or of 
 precept. 
 
 See Holydays of Obligation in the United 
 States, Page 133. 
 
 These commandments of God and of 
 His Church bind equally, under pain of 
 mortal sin, all Catholics having attained 
 the age of reason, to hear Mass and to 
 abstain from servile work on Sundays and 
 holydays of obligation. 
 
 By servile works are generally under- 
 stood such as engage the body more than 
 the mind. 
 
 Persons performing servile work on a 
 holyday of obligation, that can be avoided, 
 are guilty of a sin in the same manner, as 
 if they worked on a Sunday. 
 
 Only those are justified to perform ser- 
 vile work on a holyday, who would other- 
 wise render themselves liable to lose their 
 position or would seriously injure their 
 own business. 
 
164 THE OBSERVANCE OF SUNDAY 
 
 Catholics do well to be guided in these 
 matters by the decision of their confessor ; 
 lest by degrees they lose sight of the sacred 
 character of the holy days of the Church. 
 
 Housework, such as house-cleaning, 
 scrubbing, washing, ironing, sewing, 
 baking and other work not customary on 
 Sunday, is, as a rule, not permitted on a 
 feast-day of obligation. 
 
 Other employments of a less laborious 
 character, but which, being neither cus- 
 tomary nor absolutely necessary on a Sun- 
 day or holyday of obligation, are disedify- 
 ing ; are accordingly, therefore, more or 
 less sinful. 
 
 The Bishops of the Third Plenary Coun- 
 cil of Baltimore condemn as a marked 
 desecration of the Sunday, the buying and 
 selling of intoxicating liquors on that day 
 and touchingly deplore the various evils 
 that necessarily accompany that danger- 
 ous and disedifying traffic. 
 
 Catholics ought to be models of the 
 strict observance of the Lord's Day. 
 
AND OF THE HOLIDAYS. 1 65 
 
 They ought to do all in their power to 
 curtail the various kinds of labor and 
 traffic that are carried on on Sunday under 
 the plea of necessity ; whereas they are 
 really due to the unscrupulous demands 
 and careless habits of Catholics them- 
 selves. They should be careful to prepare 
 on Saturday everything for the proper 
 keeping of the Sunday by themselves as 
 well as by others, and not by their dila- 
 toriness oblige such as grocers, butchers 
 and other storekeepers to accommodate them 
 on Sunday morning ; thus practically keep- 
 ing stores open and frequently causing 
 store-peop 1 ^ to miss divine service and to 
 profane the Lord's Day. 
 
 The heads of Catholic households 
 should, moreover, see to it on Saturday 
 evening at least, that all clothing, shoes 
 and other articles required on Sunday 
 morning be properly prepared and be in 
 readiness for immediate use for each 
 member of the family, so that no washing, 
 mending, or blacking of shoes even, may 
 
l66 THE OBSERVANCE OF SUNDAY. 
 
 be made necessary on Sunday morning, 
 and late-coming to Mass may thereby also, 
 be avoided. 
 
 Let Catholics, as a rule, who dress ac- 
 cording to their means and according to 
 their station in life, wear their best 
 clothing at church on Sunday. The habit 
 on the part of some Catholics of invariably 
 attending an early Mass on Sunday morn- 
 ing in their ordinary clothing and of 
 afterwards devoting a great portion of the 
 day in arranging their toilet and dress, is 
 undoubtedly a very worldly and un- 
 christian practice. What is too good to 
 be worn at divine service, is superfluous, 
 vain and extravagant for Catholics, who 
 should be models of Christian simplicity 
 in all things. Catholics should carefully 
 avoid the two extremes of shabby and of 
 extravagant dressing at church. They 
 should neither scandalize the well-to-do 
 nor discourage the poor. 
 
 The faithful should endeavor also to 
 dress well on holydays of obligation. No 
 
THE PENITENTIAL SEASONS. 1 67 
 
 one should appear at Mass in his ordinary 
 week-day garb, unless it is evident that he 
 is on his way to his daily employment. 
 Children, however, and those attending 
 the late Mass, should be in distinct holy- 
 day attire. 
 
 THE PENITENTIAL SEASONS. 
 
 As the practice of penanpe is the 
 constant duty of a Christian, Holy Mother 
 the Church would remind her children of 
 it most forcibly by the institution of 
 special seasons of penance. These are, 
 Lent, Advent, the Ember Days and the 
 Vigils of certain feasts. 
 
 The penance in order on these occasions 
 is an increased exercise of fasting, 
 prayer and almsgiving. 
 
 As for fasting proper, the Church has 
 enjoined it by special regulations. But 
 
l68 THE PENITENTIAL SEASONS. 
 
 under this general head of fasting may be 
 understood various acts of self- denial, both 
 obligatory and voluntary, such as abstin- 
 ence from meat, from various delicacies, 
 from intoxicating liquors, from otherwise 
 legitimate pleasures and pastimes. 
 
 Catholics refrain during Lent and 
 during the penitential seasons generally, 
 from visiting the theatre and public 
 entertainments, from holding or taking 
 part in dances, banquets and all kinds of 
 social gatherings. 
 
 Many Catholic men abstain from the 
 use of tobacco during Lent and the peni- 
 tential seasons. Others, especially those 
 who do not fast, abstain from sweetmeats, 
 candies and the like. 
 
 Another special practice on days of 
 penance is increased fervor in prayer and 
 in attending to the word of God. Special 
 services are held in the churches at these 
 times, at which all the faithful are expect- 
 ed to assist. Fervent Catholics have also 
 special prayers and devotions in their 
 
THE PENITENTIAL SEASONS. 169 
 
 homes as well as private devotions and 
 spiritual readings of their own. 
 
 It is the practice of the Church on 
 Ember Days to implore the grace of God 
 amidst fasting and prayer upon those 
 whom she ordains through the holy sacra- 
 ment of orders, usually administered on 
 these days, to the sacred ministry of her 
 altar. The faithful do well to assist at 
 the Holy Sacrifice during these days and 
 unite their prayers with those of the 
 Church for this intention. 
 
 By almsgiving specially encouraged 
 during Lent and Advent, as well as on 
 other days of fasting and penance, are 
 understood all works of charity and 
 generosity, to the practice of which the 
 faithful are invited by so many wants of 
 the Church in behalf of the poor and 
 afflicted and of the many institutions 
 established for the honor of God and of 
 His holy service. 
 
 By an ancient and pious custom many 
 Catholics make it a special point of charity 
 
I70 THE PENITENTIAL SEASONS. 
 
 in Advent or at Christmas to devote their 
 attention to one or more poor Catholic 
 families, honoring at the same time the 
 sacred poverty of the Newly Born Christ- 
 Child. But the formality of exchanging 
 expensive Christmas gifts between friends, 
 growing from year to year more excessive, 
 is, sad to say, largely injuring this beautiful 
 and edifying practice. 
 
 The time-honored Catholic custom on 
 Christmas Eve of erecting a Christmas tree, 
 a crib with the figure of the Infant Re- 
 deemer, and of assembling the family to 
 greet its New Born Saviour, as well as the 
 observance of other ancient Christian fam- 
 ily rites, full of deep religious signification, 
 ought to be adhered to, as an annual re- 
 minder of the great mysteries of the Incar- 
 nation and of the blessings of Redemption. 
 Such customs tend both to keep alive 
 the Christian faith and to attach children 
 to their parents and to their home. 
 
 But the abusive impersonation of the 
 11 Santa Claus " which borrows its prin- 
 
RELIGIOUS INSTRUCTION OF CHILDREN. I J I 
 
 cipal charm from deception and lying, 
 and which is nothing else but a corruption 
 of an old Catholic observance, due to a 
 false, un-Catholic and perverting litera- 
 ture, ought to be carefully avoided, as an 
 imposition upon the simplicity of children, 
 a menace to their spirit of truthfulness, 
 a subversion of appropriate Catholic cus- 
 tom and a blur upon true Catholic educa- 
 tion. 
 
 RELIGIOUS INSTRUCTION OP 
 CHILDREN. 
 
 Parents must instruct their children in 
 their religion at home before they are of 
 age to go to school, as well as during the 
 time they attend school or Sunday school. 
 
 Before the children are able to go to 
 school or church for instruction, their 
 parents should teach them from infancy, 
 the name of God, how to make the sign 
 of the cross, and the principal prayers. 
 
I 72 RELIGIOUS INSTRUCTION OF CHILDREN. 
 
 Whilst the children attend religious in- 
 struction at church or at school, the parents 
 must assist them in learning their catechism 
 or make sure that they do learn it, and 
 that they give satisfaction to their instruc- 
 tors. They dare not leave the task wholly 
 to others, not even to the Priest himself, 
 without any concern on their own part. 
 
 Parents are the first instructors of their 
 children by the law of God, and have the 
 first responsibility. 
 
 If the children should not have the 
 advantage of a parochial or Sunday 
 school, as in remote country places, the 
 parents must assume the task of instruc- 
 tion themselves, as well as they are able, 
 providing themselves with catechisms and 
 other books of instruction ; or intrust the 
 task to others better qualified than 
 themselves, but with their own super- 
 vision. They must occasionally, however, 
 present the children to the Priest to be 
 examined and to be prepared to receive 
 the sacraments. 
 
Religious instruction of children, i 73 
 
 Parents should bring their children with 
 them to church. They should not let 
 them go there, as a rule, unattended, 
 especially if they are very small, as they 
 are liable to misbehave themselves there, 
 not yet realizing the sacredness of the 
 place. 
 
 Parents should not be content simply to 
 leave their children in charge of their 
 teachers, whether secular or religious. 
 This will do, for example, at the regular 
 children's Mass and at Sunday school, 
 when it is impossible and undesirable 
 for the parents to attend. But parents 
 should make it a point to bring their chil- 
 dren to church with them at other times. 
 
 Teachers may watch over the children 
 in their charge to see that they keep quiet ; 
 but as these teachers usually have a large 
 number of children under their care, they 
 cannot well attend to their individual con- 
 duct and devotion. This the parents must 
 attend to themselves by bringing their 
 children with them when they come to 
 
I 74 RELIGIOUS INSTRUCTIONOF CHILDREN. 
 
 church; showing them how to conduct 
 themselves in the house of God, how to 
 act at the different parts of the Mass and 
 at other services ; correcting them each 
 time that they show the slightest irrever- 
 ence or want of devotion. Children left 
 to themselves in church or even to the 
 watching of a class-teacher only, rarely 
 learn how to conduct themselves properly 
 in church. 
 
 See that your children enter church 
 quietly and respectfully; that they take 
 holy water devoutly on entering; that 
 they do not slam the door. See that they 
 make the genuflection properly. See 
 that they walk up the aisle slowly and 
 reverently, not swinging their arms, or in 
 the case of boys, not chewing their hats. 
 See that they kneel and say a prayer 
 before they sit down. See that they 
 kneel, stand and sit properly, bow and 
 strike their breasts devoutly at the proper 
 times. Show them how to use the prayer- 
 book and the beads, and see that they 
 
RELIGIOUS INSTRUCTION OF CHILDREN. I 75 
 
 observe what is going on and explain to 
 them the meaning of the various functions 
 after the services are over. 
 
 Persons with a few children, or with 
 only one to instruct in this manner, have 
 all they can do besides attending to their 
 own devotions. One in charge of a great 
 number of children cannot perform these 
 duties satisfactorily. 
 
 Thus should -parents assist, introduce 
 and supplement the work of training and 
 instructing their children, otherwise car- 
 ried on by the teachers. 
 
 Where there is a regular children's 
 Mass, parents should not permit their 
 children to go to any other, unless ac- 
 companied by themselves or other respon- 
 sible adults and with the approval of the 
 Pastor. In any other case they should 
 send them to the teachers or to the 
 Pastor for special orders. They should 
 not permit them to go to any Mass of 
 their own accord contrary to Parish reg- 
 ulations. 
 
1^6 THE PAROCHIAL SCHOOL, 
 
 THE PAROCHIAL SCHOOL. 
 
 Catholic parents and Catholics in 
 general must do all in their power to aid 
 their Pastors in the building and main- 
 tenance of Catholic or Parochial Schools. 
 
 The following quotation contains the 
 burning words of the assembled Bishops 
 of this country at the Third Plenary 
 Council of Baltimore on this matter : — 
 
 "In regard to the laity (lay faithful) we ex- 
 hort and command that they be so instructed by 
 the Bishop and the Priests, that they learn to 
 regard the parochial school as an essential part 
 of the parish, without which the future existence 
 of the parish will be endangered. They are, 
 therefore, to be made to understand clearly and 
 thoroughly that the school is not, by any means, 
 a mere devotional institution of the Priest's own 
 free adoption for the purpose of manifesting his 
 great zeal, or of spending his time pleasantly 
 and usefully; but that it is a burden and a duty 
 imposed upon the Priest by the Church, to be 
 religiously executed by him, but not without the 
 assistance and help of the laity. Not less zeal 
 
THE PAROCHIAL SCHOOL. J 77 
 
 and wisdom should be employed to destroy that 
 false notion in the minds of many of the faith- 
 ful, that the parochial school exists only for 
 those members of the parish who use it for their 
 own children, but it should be shown to them by 
 plain argument that the benefits and blessings 
 resulting from faith and morality preserved in 
 the parochial school, redound to the good of the 
 whole community. The result of all this will be 
 that the laity belonging to the parish will regard 
 no other institution, after the parish church 
 itself, more sacred, nor regard it with more 
 solicitude than the parochial school, as destined 
 to preserve the faith and morals of their chil- 
 dren, and to make them the prop and promise of 
 society. " (Acts and Decrees of the Third Plenary 
 Council of Baltimore, No. 202). 
 
 As for those who through peculiar cir- 
 cumstances cannot send their children to 
 the parish-school, they are, nevertheless, 
 bound to give their support to it. 
 
 See support of the Pastor and Church, page 
 i56, and appended Decree of the Third Plenary 
 Council of Baltimore, page 160. 
 
 In sending their children to school for 
 the first time, parents should invariably 
 accompany them, that they may superin- 
 
1^8 THE PAROCHIAL SCHOOL. 
 
 tend their admission and make the 
 acquaintance of the superintendent or 
 principal, and of the respective teacher. 
 
 Parents should not attempt to send chil- 
 dren to school who are too young, merely 
 to get rid of them at home, where they 
 feel them to be a burden. 
 
 Parents and guardians ought not easily 
 listen to every little complaint made by 
 the children against the teachers, against 
 other children, or against the school itself. 
 
 If they have a real grievance or are not 
 satisfied with a child's conduct or prog- 
 ress, let them not run at once to the 
 Pastor, but let them go first to the re- 
 spective teacher, or to the principal, and 
 endeavor to adjust the matter with him. 
 
 Let them have recourse to the Pastor 
 only after they have failed to get satis- 
 faction from the teachers themselves. 
 
 Let no one take a child out of school, 
 least of all upon a complaint or grievance, 
 without any further notice to those in 
 charge. 
 
THE PAROCHIAL SCHOOL. 1 79 
 
 No one ought to call upon a teacher, 
 however, during school-hours to the inter- 
 ruption of the class. This is an injustice 
 to the parents of the other children, as 
 well as an injury to the school. Call upon 
 the teacher immediately before or after 
 school-hours, or at his residence. 
 
 Only then should parents visit the class- 
 room during school-hours, when it is nec- 
 essary to meet teacher and scholar together, 
 or other children at the same time. 
 
 Parents should send their children to 
 school on time, at the very beginning of 
 the session, and especially after the sum- 
 mer vacation. The teacher must not be 
 made to delay the progress of other chil- 
 dren by helping on those who have come 
 late, and are, therefore, not as far advanced 
 as the body of the class. 
 
 Parents must not be unreasonable in 
 demanding the promotion or graduation 
 of children who are not entitled to it, either 
 through dulness, want of application or 
 irregular attendance. 
 
l8o THE PAROCHIAL SCHOOL. 
 
 As for the last two causes, let the 
 record of attendance and of the merits 
 of the child be consulted. As for dul- 
 ness, a child that cannot read and write 
 correctly the lessons of the respective 
 class, and is not able to do the ordinary 
 sums that successful children in the same 
 grade do, must not be expected to be 
 promoted. 
 
 Children ought not be kept out of school 
 except through sickness and like unavoid- 
 able causes. Still less should they be 
 taken out of school before the annual 
 session or complete course is finished. 
 
 After each single time or term of absence 
 parents should give their children a writ- 
 ten excuse to present to the teacher; or 
 what would be still better, send notice at 
 once to the teacher when a child is kept at 
 home. If this were observed invariably, 
 the practice of truancy would become im- 
 possible. 
 
 Catholic schools, as a rule, cannot 
 afford to employ truant-officers and other 
 
THE PAROCHIAL SCHOOL. iSl 
 
 officials, as the State schools. The consci- 
 entiousness of Catholic parents, ought to 
 make such officials altogether unnecessary. 
 
 Catholics should remember that lack of 
 funds puts Catholic schools generally at a 
 certain disadvantage compared to public 
 schools; but by dint of patience, self-sac- 
 rifice and Christian forbearance on the 
 part of Catholics, their schools can be 
 made equal, if not superior, to their public 
 competitors. 
 
 Hence Catholics should be willing to 
 suffer some inconveniences, even mis- 
 understandings and privations for the sake 
 of extending to thedr children a solid Cath- 
 olic education. 
 
 Parents and guardians should be prompt 
 in signing all reports sent to them for their 
 children, and conscientious in observing 
 all the regulations of the school. They 
 should call upon the teacher occasionally 
 to certify the genuineness of their signa- 
 tures ; but especially should they visit the 
 teacher, if the report is not satisfactory. 
 
l82 THE PAROCHIAL SCHOOL. 
 
 Books and stationery should be provided 
 cheerfully by the parents, where the school 
 is not able to supply these articles free of 
 charge. When the books and school- 
 goods, however, are furnished gratuitously, 
 it is the bounden duty of both parents and 
 children to take the most scrupulous care 
 of them and to make good whatever dam- 
 age or loss they have caused through their 
 own carelessness. 
 
 Catholics should always bear in mind 
 that Catholic teachers receive a trifling 
 salary for their services, compared with 
 public school teachers, thus saving the 
 State and the people an enormous outlay 
 of money. They should not forget that 
 they themselves would be taxed much 
 higher for public education, if it were not 
 for the self-sacrificing spirit of so many 
 Catholic teachers, educating such a large 
 number of Catholic children, who would 
 otherwise have to be taught by the State 
 at a much greater expense. 
 
THE SUNDAY SCHOOL. 1 83 
 
 THE SUNDAY SCHOOL. 
 
 Wherever there is a Sunday school 
 attached to a parish, whether it be for all 
 the children of the parish, or only for 
 such as do not attend the parochial school, 
 the respective parents are obliged to send 
 their children to it. 
 
 The children are bound to attend it up 
 to such an age or such a degree of profi- 
 ciency, as is fixed by the Pastor. 
 
 Parents or guardians should invariably 
 accompany their children when they desire 
 them to be admitted to Sunday school, 
 that the Priest or superintendent may make 
 the acquaintance of both the children and 
 their parents. 
 
 Children who have received their first 
 Holy Communion or have been confirmed, 
 must, as a rule, still attend Sunday school 
 until they have learned a large catechism 
 and the Bible-History, or have completed 
 such an age as is fixed by the Pastor for 
 their dismissal. 
 
184 THE SUNDAY SCHOOL. 
 
 Parents ought to be acquainted with the 
 teachers of their children. They ought to 
 visit them occasionally, and make inquir- 
 ies about their children. They ought to 
 call upon them, especially when there is 
 any trouble in regard to a child. 
 
 Parents ought to see to it that the chil- 
 dren study the catechism during the week, 
 spending some time at it every day along 
 with their other lessons. Do not permit 
 the children to put off their catechism- 
 lesson until the end of the week or even 
 until Sunday morning. 
 
 Parents should, moreover, sign the re- 
 ports that are sent to them from the Sun- 
 day school ; send a written excuse to the 
 teachers when their children have been 
 absent through any cause, or go in person 
 to explain. 
 
 As the Sunday school has bud: little time 
 accorded to it to accomplish the difficult 
 task of instructing children in such an im- 
 portant and arduous branch of learning as 
 the knowledge and practice of religion, 
 
THE SUNDAY SCHOOL. 185 
 
 parents ought to be extremely particular 
 in sending their children punctually and 
 not allow them easily to miss a single in- 
 struction. 
 
 Let parents be grateful to the ladies and 
 gentlemen who voluntarily assume the 
 burden of instructing their children. Let 
 them remember that these persons are 
 volunteer teachers without compensation, 
 taken from every avocation of life, often 
 ill-suited to the task they are to perform, 
 but doing, as a rule, the best they can ; 
 that they are often tired and worn out on 
 Sunday after a week's hard work, and 
 are frequently sacrificing their week's rest 
 and recreation in the cause of Christian 
 doctrine. 
 
 Parents who have the choice of sending 
 their children to a parochial school, where 
 they are instructed in their religion daily 
 by professional teachers of Christian doc- 
 trine, should be the more easily satisfied 
 with the pains that volunteer teachers take 
 with the children once a week, and should 
 
86 
 
 THE SUNDAY SCHOOL. 
 
 be the more willing to overlook defect*, 
 which must necessarily exist under such 
 meagre auspices of imparting Catholic 
 instruction. 
 
 The average Parish-Priest is very much 
 occupied on Sunday. He cannot easily 
 manage a large concourse of children in 
 as short a space of time, as is usually 
 allotted to Sunday school work, and at the 
 same time do full justice to their religious 
 instruction and training, attend to all their 
 many calls upon him, as well as to those 
 of their teachers and parents. 
 
 The average Sunday school must always 
 remain at best a mere substitute and an 
 apology for a parochial school. 
 
 Under these conditions, parents should 
 not easily find fault with the Pastor ana 
 his staff of Sunday school teachers, but 
 should rather strive to assist them by their 
 own conscientiousness in observing the 
 rules of the Sunday school, in sending 
 their children punctually to its sessions 
 and services, and in aiding the Pastor and 
 
RELIGION AT HOME. 187 
 
 teachers by also instructing the children 
 themselves, or at least by supervising their 
 catechism-lessons at home. 
 
 RELIGION AT HOME. 
 
 The Church is not the only place for 
 the practice of religion. The home is also 
 a sacred place in which God must be es- 
 decially honored and where the faith of 
 Christians must be planted and fostered. 
 "Your home is your Church." (6V. Aug- 
 ustine). 
 
 If religion is not taught and practised 
 at home, the church and school will 
 scarcely be able to preserve it. 
 
 Let your home be Catholic by the pres- 
 ence of the crucifix and of other sacred 
 images. Do not be content to have such 
 articles only in the bedroom ; but let the 
 whole house show the character of your 
 
1 88 RELIGION AT HOME. 
 
 religious faith. If your parlor or reception 
 room is distinguished by the elegance of 
 its furniture, let it show also your taste for 
 religious pictures and ornaments. Some 
 Catholics spend considerable money over 
 expensive furniture and costly bric-a-brac, 
 but upon religious articles they expend 
 only sufficient money to purchase a few 
 cheap prints and objects which they are 
 ashamed to place side by side, with their 
 more elegant furnishings. 
 
 Keep out of your house pictures and 
 representations of love- scenes and nudities, 
 whether they be works of art, ornaments 
 or mere advertisments. 
 
 Have holy water in constant use. 
 
 See Article, Holy Water, Page 214. 
 
 Have the Bible in the principal room in 
 an honored position, and have nothing 
 else lying or placed on top of it. 
 
 Have all the religious articles necessary 
 for sick calls. It is a sign of poor Catho- 
 licity in a household, if, on occasion of a 
 sick-call, people must run to their neigh- 
 
RELIGION AT HOME. 1 89 
 
 bors to borrow the necessary articles for 
 the sick-room table. These articles ought 
 to be found in every Catholic home for 
 other purposes besides that of supplying 
 the sick-room. 
 
 There are special sick-room services, 
 however, now sold for a trifling sum and 
 easily procured. But every family can 
 make up its own service. Catholics ought 
 to take a pride in securing the mo t hand- 
 some articles for the sick-room table. 
 What more appropriate ornament could 
 be purchased for the house, or what more 
 befitting present made to a Catholic friend 
 or relative, than a beautiful crucifix, a pair 
 of candle-sticks, a silver spoon for the 
 communion-service of the sick, and the 
 like ; instead of so many meaningless and 
 expensive vases, souvenir- spoons and 
 other kinds of bric-a-brac. How sad for 
 the Priest to enter Catholic houses of 
 great elegance, with the august Sacrament 
 of the Altar and to see a service intended 
 to honor the King of Kings, hurriedly 
 
I9O RELIGION AT HOME. 
 
 improvised with some cheap articles 
 borrowed from neighbors and with others 
 brought in from the kitchen. 
 
 See Sick-Calls, Articles for the Sick-Room, 
 page 99; and Blessings and Blessed Articles, 
 page 207. 
 
 See that all the members of the house- 
 hold, especially the children, say their 
 morning and night prayers. Attend to 
 the children's prayers personally. Do not 
 merely ask them whether they say their 
 prayers, but go and see for yourselves. 
 If children attempt to come to the break- 
 fast-table without having said their morn- 
 ing prayers, make them return to their 
 rooms. Say the prayers frequently with 
 them, especially the night prayers. 
 
 Always insist on all members of the 
 family saying grace before and after meals, 
 and on reciting the Angelus at the sound 
 of the church-bell. 
 
 Have special devotions in common in 
 the evening, especially during Lent, Ad- 
 vent, during the month of October, on 
 
RELIGION AT HOME. I9I 
 
 Ember days, and at other times. Say the 
 rosary, the litanies and other prayers ac- 
 cording to time and circumstances. 
 
 If you are able to furnish your house 
 with comfort, provide the bedrooms, or at 
 least the room in which the family- 
 devotions are performed, with suitable 
 prie-dieus or kneeling benches. How 
 strange, that among the innumerable forms 
 of furniture with which our homes are 
 supplied for every family function and 
 for every kind of comfort, there should 
 be found so few kneeling-benches for the 
 most important and particular function 
 of the Christian, that of daily prayer. 
 Houses of Catholic church goods usually 
 supply these, but it is to be regretted 
 that the demand for them on the part of 
 Catholics, does not enable the average 
 furniture-dealer to keep them on hand. 
 Even the Turk has his special prayer-rug. 
 Whilst the spirit of penance should not be 
 wanting to our prayers, want of due com- 
 fort on the other hand, should not be 
 
I92 RELIGION AT HOME. 
 
 made the cause of the discontinuance or 
 total neglect of them. How much more 
 prayer wou'd be said, and how much better 
 would it not frequently be performed, 
 if there were more comfort connected 
 with it, especially when one is ill- 
 disposed or fatigued as is frequently the > 
 case in the evening? It is hard to kneel on 
 the floor for any length of time, especially 
 when one is fatigued, without any support, 
 such as a prie-dieu affords. A chair, 
 much less a bed, is no 4 : a very appropriate 
 support during the sacred function of 
 prayer. Many Catholics confess forget- 
 f illness as the cause of their frequent 
 neglect of prayer. Would not a special 
 article of furniture for prayer be a constant 
 reminder of that indispensable duty ? 
 
 Let a part of the family-devotions con- 
 sist in a reading from the Bible, especially 
 from the Gospels and Epistles, or from the 
 small Bible-History. Let only those pas- 
 sages be read to the family with which the 
 parents are familiar. Read also from the 
 
RELIGION AT HOME. 1 93 
 
 Catechism, the Lives of the Saints, and 
 from other books of instruction and edifi- 
 cation. 
 
 Especially should this be done on Sun- 
 days and holydays by such as cannot from 
 some legitimate reason attend the sermon 
 in church. 
 
 Read these rules of " Catholic Practice" 
 at stated times, so that all may become 
 familiar with the practice of their holy 
 religion. 
 
 Make sure that the children learn their 
 Catechism, by hearing their lessons either 
 before they retire at night, or before they 
 go to school to recite them. 
 
 Accustom the children to works of 
 charity and mercy by supplying them with 
 alms and means for the relief of poor and 
 suffering neighbors. Make them do chores 
 for poor and aged neighbors. 
 
 Try every day, if possible, to have one 
 member at least of the household attend 
 Holy Mass, so that the family may always 
 be represented at the Holy Sacrifice during 
 the week. 
 
194 CATHOLIC READING. 
 
 Do not dishonor the Catholicity of your 
 house by having uncatholic and dis- 
 edifying socials and drinking-parties in it, 
 or even innocent amusements during Lent 
 and other penitential times. 
 
 CATHOLIC READING. 
 
 As the habit of reading is so universal 
 among all classes of peop 1 ^, and as it exerts 
 an incalculable influence upon character, 
 religion and morality, it is necessary to 
 direct and advise Catholics as to the ruling 
 and wishes of the Church, and the prac- 
 tice of model Catholics, in this matter. 
 
 The following books should be found in 
 every Catholic household : The Bible, or 
 copy of the Sacred Scriptures; a shorter 
 Bible History, especially for the use of 
 the children; a small Catechism of 
 Christian Doctrine, with several larger 
 
CATHOLIC READING. I95 
 
 catechetical works particularly on the 
 commandments of God, the precepts of 
 the Church, the sacraments and ceremonies 
 of religion ; one or more books containing 
 brief expositions of Catholic doctrine for 
 the use of non-Catholics ; the small book 
 known as the Imitation or Following of 
 Christ by Thomas A'Kempis ; one or 
 more works on the Blessed Virgin Mary; 
 several books containing lives of the 
 Saints; a few books on the duties of 
 parents and of young men and young 
 women ; several prayer-books. The 
 children should have special prayer-books 
 adapted to their age and understanding. 
 There should be books of prayer and devo- 
 tion on hand that contain the more common 
 prayers of the Chucrh for different seasons 
 and occasions, as for Holy Week, the 
 prayers for the sick and for the dying and 
 at the funeral service. 
 
 Every Catholic family ought to procure 
 annually a Catholic calendar or almanac, 
 so as to be kept familiar with all the various 
 
I96 CATHOLIC READING. 
 
 seasons and solemnities of the Church, 
 and with the current Catholic events and 
 movements of the day. 
 Catholic newspapers and periodicals 
 
 should be found in every CathoMc home. 
 They can scarcely be dispensed with now- 
 a-days without prejudice to the faith and 
 morals of the household in view of the 
 amount of profane and dangerous reading 
 matter that finds its way into every home. 
 We cannot represent this urgent need in 
 the Catholic family better than by quoting 
 the burning words of the Bishops of this 
 country assembled in the Third Plenary 
 Council of Baltimore : 
 
 Christian parents, let us beg jour earnest 
 consideration of this important truth, that upon 
 you, singly and individually, must practically de- 
 pend the solution of the question, whether or 
 not the Catholic press is to accomplish the great 
 work which Providence and the Church expect 
 of it at this time^ So frequently and so forcibly 
 has the providential mission of the press been 
 dwelt upon by Popes and prelates and distin- 
 guished Catholic writers, and so assiduously have 
 their utterances been quoted and requoted every- 
 
CATHOLIC READING. I97 
 
 where, that no one certainly stands in need of 
 arguments to be convinced of this truth. But 
 all this will be only words in the air, unless it 
 can be brought home to each parent and made 
 practical in each household. If the head of each 
 Catholic family will recognize it as his privilege 
 and his duty to contribute towards supporting 
 the Catholic press, by subscribing for one or 
 more Catholic periodicals, and keeping himself 
 well acquainted with the information they im- 
 part, then the Catholic press will be sure to attain 
 to its rightful development and to accomplish 
 its destined mission. But choose a journal 
 that is thoroughly Catholic, instructive and edi- 
 fying; not one that would be, while Catholic in 
 name or pretense, uncatholic in tone and spirit, 
 disrespectful to constituted authority, or biting 
 and uncharitable to Catholic brethren. 
 
 Let the Bible be the principal and most 
 honored book in the house. Give it a po- 
 sition of honor in the principal room. 
 But do not be content merely to keep it 
 there as an ornament, but read it frequently 
 and have it read to the fami'y. 
 
 See Article, Religion at Home. Page 187. 
 
 It is a cause for serious regret that many 
 Catholic parents seldom read the Word of 
 
I98 CATHOLIC READING. 
 
 God in the Sacred Scriptures, and never 
 read it to their children. Christian par- 
 ents ought to be familiar with the Sacred 
 Book and know exactly which passages to 
 read for the edification of the family. 
 
 The Word of God as given to us in 
 Holy Writ, has a peculiar unction and 
 efficacy about it. It is the direct language 
 of God, made to us under His own sacred 
 inspiration. When read with faith and 
 reverence, it cannot fail to fill the soul with 
 a salutary fear of God, of His holy Name 
 and of His judgments, and it serves to 
 keep His commandments, His punish- 
 ments as well as His love and mercy con- 
 stantly before our eyes. 
 
 Priests are taught and constantly ex- 
 horted by the Church to interweave their 
 sermons and instructions with texts of 
 Sacred Scripture and to make constant 
 reference to the history and incidents of 
 both the Old and New Testaments. But 
 how can they do this with profit to their 
 hearers, if the latter are not familiar with 
 
CATHOLIC READING. I99 
 
 the names and incidents recorded in the 
 Sacred Books ? 
 
 Hence the necessity for all Catholics, 
 young and old, to familiarize themselves 
 with the Sacred Scriptures through the 
 frequent reading, either of the Bible itself, 
 or, and this especially in the case of chil- 
 dren, of a text book of Bible History, such 
 as is usually given them at school. But 
 this temporary study of Bible History 
 must be supplemented with the constant 
 reading of the Bible itself throughout life. 
 Priests and religious must read appointed 
 portions of it every day of their lives. 
 But the Bible is written not only for 
 Priests and religious, but for all men. 
 
 Read books of instruction and useful in- 
 formation. Read books of history and bi- 
 ography. Do not confine your reading to 
 that of stories, novels and sensational liter- 
 ature. Read a story now and then, more 
 by way of exception than as a rule. But 
 let it be a good story, such as has become 
 popular, not by its novel and sensational 
 
200 CATHOLIC READING. 
 
 character, but by its true excellence in the 
 opinion of strict, educated Catholics. 
 
 Read the Catechism from time to time, 
 repeating the lessons you miy have learned 
 years before. No one can become too old 
 to read this outline of Christian doctrine. 
 Whence the ignorance so often unexpect- 
 edly and amazingly found in adult Cath- 
 olics, of the simplest points of Catholic 
 teaching ? They have probably not looked 
 at a catechism for years. 
 
 Do not allow your children to read one 
 storybook after another. But make them 
 alternately read other books of a more 
 useful character. If they have no taste for 
 the latter, their greed for reading will have 
 to be curbed, that their minds may not be 
 injured ; and the employment of their 
 time must be more carefully regulated. 
 
 Keep out of your house the cheap novel, 
 the strange novel, the merely borrowed 
 novel, the sensational newspaper Heed 
 the following words of the Bishops of the 
 Third Plenary Council of Baltimore : 
 
CATHOLIC READING. 201 
 
 Not only should the immoral, the vulgar, 
 the sensational novel, the indecently illustrated 
 newspaper, and publications tending to weaken 
 faith in the religion and the Church of Jesus 
 Christ, be absolutely excluded from every Chris- 
 tian home, but the dangerously exciting and 
 morbidly emotional, whatever, in a word, is cal- 
 culated to impair or lower the tone of faith or 
 morals in the youthful mind and heart, should 
 be carefully banished. Parents would be sure to 
 warn and withhold their children from anything 
 that would poison or sicken their bodies ; let 
 them be at least as watchful against intellectual 
 and moral poison. But let the family book- 
 shelves be well supplied with what is both pleas- 
 ant and wholesome. Happily, the store of 
 Catholic literature, as well as works which, 
 though not written by Catholics nor treating of 
 religion, are pure, instructive and elevating, is 
 now so large that there can be no excuse for run- 
 ning risk or wasting one's time with what is 
 inferior, tainted, or suspicious. Remember, 
 Christian parents, that the development of the 
 youthful character is intimately connected with 
 the development of the taste for reading. 
 
 Do not permit your children, as a rule, 
 to read novels and story-books which they 
 borrow from other children, without your 
 
202 CATHOLIC READING. 
 
 knowing anything about the character of 
 such works. Let them read only such 
 books as they obtain under Catholic aus- 
 pices, as from a Catholic library, ot from 
 experienced and strict Catholic people. 
 
 If there is a circulating library attached 
 to your parish, be sure to patronize it, even 
 if a small fee should be charged for the 
 use of the books. What a shame for 
 Catholics to patronize secular free libra- 
 ries in preference to their own Catholic 
 library, for the mere sake of evading a 
 trifling expense ; at the same time failing 
 to help a great religious need, such as a 
 parish library is, and exposing themselves, 
 as is most frequently the case, as well as 
 others, to the danger of reading hurtful 
 literature. 
 
 If the books of a Catholic library should 
 be distasteful to some, as being of less in- 
 terest than those obtained from a secular 
 library, the danger referred to above, has 
 in all probability been incurred. The 
 reader has undoubtedly acquired a taste 
 
PROHIBITED BOOKS. 203 
 
 onlv for that which is sentimental, worldly, 
 sensual, if not sinful. Only interest in a 
 certain line of studies, possibly not repre- 
 sented at the Catholic library, might form 
 an exception in this case. 
 
 Prohibited Books. 
 
 The following more popular works, 
 liable to be found in secular libraries and 
 to be read by unsuspecting or unscrup- 
 ulous Catholics, are positively condemned 
 and forbidden by the Church, being placed 
 on her Index of Prohibited Books: 
 
 Balzac, Honore de. All of his works. 
 
 Boccaccio, Giovanni. The Decameron. 
 
 Burnet, Gilbert. The History of the 
 Reformation of the Church of England. The 
 History of the Late Revolutions in England 
 with a Preliminary Account of the Principal 
 Events under James I., Charles I. and Crom- 
 well. 
 
 Darwin, Erasmus The Zoonomia. 
 
204 PROHIBITED BOOKS. 
 
 Descartes, Rene. Meditations on the 
 First Philosophy. Passions of the Mind. All 
 of his philosophical works. 
 
 Dumas, Alexander, Father and Son. 
 All of their novels. The Question of 
 Divorce. 
 
 Erasmus, Desiderius. His Colloquies. 
 Moriae Encomium. The Tongue, or the Use 
 and Abuse of the Tongue. The Adagia, except 
 the edition by Paul Manutius. All of his 
 works treating of religious matters. 
 
 George Sand. All of her works. 
 
 Gibbon, Edward. The Decline and Fall of 
 the Roman Empire. 
 
 Hallam, Henry. The View of the State 
 of Europe during the Middle Ages. The Con- 
 stitutional History of England. 
 
 Heine, Henry. Reisebilder. Geschichte 
 der Religion und Philosophic in Deutschland. 
 Neueste Gedichte. 
 
 Hobbes, Thomas. Leviathan. 
 
 Hugo, Victor. Notre Dame de Paris. Les 
 Miserables. 
 
PROHIBITED BOOKS. 205 
 
 HUME, David. Philosophical Essays con- 
 cerning the Human Understanding. The 
 History of England. 
 
 Kant, Emmanuel. The Kritik of Pure 
 Reason. 
 
 LAMARTINE, ALPHONSE DE. Eastern Trav- 
 els. Jocelyn. Chute d'un Ange* 
 
 LAMENAIS, FELICITE DE. Affairs of Rome. 
 The Book oi the People Words of a Believ- 
 er. Critical Discussions and Reflections Con- 
 cerning Religion and Philosophy. Amschas- 
 pands et Darvands. The Gospels, a New 
 Translation with Notes and Reflections at the 
 end of each chapter. 
 
 LLORENTE, JOHN. A Critical History of 
 the Spanish Inquisition, and other works. 
 
 LOCKE, John. An Essay on Human Under- 
 standing. The Reasonableness of Christian- 
 ity as delivered in the Scriptures. 
 
 MlVART, St. GEORGE. Happiness in Hell. 
 
 Renan, Ernest. All of his works. 
 
 Robertson, William. History of the 
 Reign of the Emperor, Charles V. 
 
 Rousseau, Jean Jacques. Emile, or Con- 
 cerning Education. The Social Contract, or 
 Principles of Political Right. La Nouvelle 
 Heloise, and other works. 
 
2o6 PROHIBITED BOOKS. 
 
 SlSMONDI, John C. L. History of the Ital- 
 ian Republics. 
 
 Strauss, David F. The Life of Jesus. 
 
 STUART-MlLL, John. Principles of Politi- 
 cal Economy with some of their Applications 
 to Social Philosophy. 
 
 SwEDENBORG, EmANUEL. Principles of 
 Nature, or New Attempts to Philosophically 
 explain the Phenomena of the Elementary 
 World. 
 
 Swift, Jonathan. Tale of a Tub. 
 
 TAINE, HYPPOLITE A. History of English 
 Literature. 
 
 Voltaire, Francois de. 
 
 Whately, Richard. Elements of Logic. 
 Zola, Emile, All of his works. 
 
 Other works, not mentioned in the 
 "Index of Prohibited Books," but gener- 
 ally reprobated by Catholics as containing 
 things reflecting on religion or hurtful to 
 morality, should be carefully avoided by 
 all conscientious Catholics. Such works 
 will sooner or later find their way into the 
 "Index." 
 
BLESSINGS AND BLESSED ARTICLES. 20^ 
 
 BLESSINGS AND BLESSED 
 ARTICLES. 
 
 The blessings of the Church are very 
 numerous. They are given either directly 
 to the faithful in person, to those who are 
 sick, as well as to tho^e who are in health ; 
 or they are imparted indirectly to them 
 through objects which the Church blesses 
 for that purpose. 
 
 The Churching of Women. 
 
 One of the principal blessings of the 
 Church, eagerly sought by Catholics, is 
 that which is given to a mother after 
 childbirth, called churching. 
 
 The mother is not bound to receive this 
 blessing and consequently does not com- 
 mit a sin, if she neglects it. It is a free 
 blessing or private devotion. 
 
 The receiving of this blessing supposes 
 a mother's first visit to the church after her 
 happy deliverance. It may be received, 
 
208 BLESSINGS AND BLESSED ARTICLES. 
 
 however, also later on according to con- 
 venience. It is also an act of thanksgiving 
 on the part of the mother. But there is 
 little object in asking for this blessing after 
 a long time, if it has been neglected in the 
 beginning. 
 
 It is customary for such mothers to 
 make an offering on this occasion. It is 
 usual to offer a wax candle for the aHar, 
 or the price of the same. 
 
 In many cases the mother brings the 
 child with her to the church, but this is 
 not necessary. 
 
 As this ceremony of churching supposes 
 the mother's visit to be her first, o - her 
 introduction to the church after her con- 
 finement, it is customary in some places 
 for her to kneel at the church-dt or, or in 
 the rear of the church with a lighted 
 candle in her hand. Otherwise she shouM 
 kneel at the altar-rail for the who'e cere- 
 mony. 
 
 When the Priest offers the end of his 
 stole to her to be kissed, she should take 
 
BLESSINGS AND BLESSED ARTICLES. 200, 
 
 it with her right hand, and devoutly press 
 it to her lips, holding the candle in her 
 left hand. 
 
 If she has knelt in the rear of the church, 
 she rises then and follows the Priest to the 
 altar-rail where she kneels again and 
 receives his final blessing, making the 
 sign of the cro^s on herself. 
 
 She finally delivers the candle to the 
 server, and the price of it also, if it had 
 been loaned to her from the vestry ; and 
 remains some minutes in thanksgiving, 
 praying especially for her child. 
 
 Blessed Candles. 
 
 Every Catholic household should be 
 provide! w'th one or more blessed candles. 
 These ra »d'es should be of pure bees' 
 wax. Other kinds, such as parafine, 
 spermaceti or tallow candles will not 
 answer the purpose of candles prescribed 
 by the Church. It is well to procure the 
 candles, therefore, either at the church or 
 from a dealer in Catholic church goods. 
 
2IO BLESSINGS AND BLESSED ARTICLES. 
 
 Have the candles blessed on Candlemas 
 Day, February 2, or at the regular time 
 when articles of devotion are blessed in 
 your church. 
 
 Have a pair of candlesticks for them, so 
 as to be able to light them at once when 
 they are needed. 
 
 They are needed particularly when Holy 
 Communion or the last sacraments are 
 administered, as well as at a funeral. It 
 is well to light them also in times of great 
 distress, as in sudden dangerous sickness, 
 on occasions of violent storms, fires, floods, 
 and the like ; as the candles convey a 
 blessing to the house. 
 
 Imposition of the Ashes. 
 
 As Holy Church opens the penitential 
 season of Lent by the blessing of ashes 
 and by placing them on the heads of the 
 faithful, all good Catholics ought to go to 
 church on that day, although it is not of 
 precept, and be reminded by this sacred 
 ceremony of the certainty of death and of 
 
BLESSINGS AND BLESSED ARTICLES. 211 
 
 the necessity of preparing for it by 
 Christian penance and mortification. 
 
 Unless by chance a person's face has 
 been considerably besmirched by the drop- 
 ping of the ashes, these ought not to be 
 removed afterwards ; but should be left to 
 remain for the day at least, as a reminder 
 of the holy season of penance and as a 
 profession of faith. 
 
 As the ashes must be imjposed by the 
 Priest, and are blessed only for that pur- 
 pose, there is no object in taking them 
 home. 
 
 The words pronounced by the Priest in 
 placing the ashes on the head, are, 
 ''Remember, man, thou art dust, and unto 
 dust thou wilt return." 
 
 Blessed Palm. 
 
 The palm which the Church blesses on 
 Palm Sunday is another means by which 
 she conveys her blessings to the homes of 
 the faithful. 
 
212 BLESSINGS AND BLESSED ARTICLES. 
 
 The blessed palm should be hung in a 
 conspicuous place in the house, usually 
 placed over a crucifix or sacred picture. 
 Some of it may be burned in times of 
 great calamities, to avert the anger of God 
 and secure His blessing and protection. 
 
 It should be burned previously to re- 
 ceiving the new palm, and not thrown 
 away. Blessed articles should not be 
 thrown aside when no longer needed or of 
 use, but should be destroyed, burned or 
 
 buried. 
 
 Easter Water. 
 
 Easter water is the water blessed by 
 the Church on Holy Saturday for the 
 baptismal font. Before the holy oils are 
 poured into the font, the Priest takes some 
 of the water and sprinkles the congrega- 
 tion with it as on Sundays before the 
 High Mass. Some more of it is taken for 
 the holy water fonts in the church ; also 
 for sprinkling in the houses of the people, 
 as well as for sprinkling the faithful in 
 church on Easter Sunday before the High 
 Mass. 
 
BLESSINGS AND BLESSED ARTICLES. 213 
 
 As the Church does not mention the 
 use of Easter water outside of these 
 occasions, it is not necessary to take a 
 large quantity of it from the church, but 
 a small vial of it is sufficient for the 
 sprinkling of the house and its members 
 on Holy Saturday and on Easter Sunday. 
 
 How irreverent and even disgraceful, is 
 not the frequent sight on Holy Saturday 
 of a veritable mob of people crushing 
 around the vessel of Easter water, clamor- 
 ing for their supply, clanking and rat- 
 tling pots and cans and jugs, spilling the 
 sacred liquid over the floor and trampling 
 it into mud with their feet ! A small vial 
 of the water could be obtained at any 
 time on Holy Saturday without danger of 
 the average parishioner being disappointed, 
 if he did not apply immediately after the 
 morning services. 
 
 Easter water must not be used in the 
 sick-room for the ordinary blessings of 
 the Church when holy water is prescribed, 
 but holy water must be used on these oc- 
 casions. 
 
214 BLESSINGS AND BLESSED ARTICLES, 
 
 Holy Water. 
 
 Every Catholic household should be 
 provided with a vessel of holy water. 
 
 The supply of holy water, as becomes 
 its sacred character, should be kept in a 
 large, presentable bottle or cruet, but not 
 in a liquor bottle, or in an open jar liable 
 to gather dust and form an unclean sedi- 
 ment. Bottles made specially for holy 
 water, are easily procured now-a-days, or 
 at least large, glass-stoppered cologne 
 bottles or cruets are easily obtained in the 
 stores for a trifling sum. 
 
 Holy water should, moreover, be kept 
 in fonts hung on the wall or door-frame 
 in the principal rooms, especially in the 
 bedrooms that the members of the family 
 may sign or sprinkle themselves with it 
 occasionally, especially on retiring at 
 night and on rising in the morning. 
 
 Holy water, both in church and at 
 home, should not be used for any other 
 purpose, but that intended by the Church, 
 
THE PRINCIPAL DEVOTIONS, 215 
 
 namely, for blessings by means of sprink- 
 ling. Any other use of it is more or less 
 an abuse, which sometimes becomes even 
 disgusting. It should never be used as a 
 drink. 
 
 Articles of Devotion. 
 
 All good Catholics should possess cer- 
 tain articles of devotion to which are at- 
 tached special blessings and indulgences, 
 such as a small crucifix, that can be worn 
 on the person, a pair of beads, the scapu- 
 lars, Agnus Deis, medals and the like. 
 
 They should have these articles blessed 
 and indulgenced for their own personal 
 use. Agnus Deis do not need to be 
 blessed by the Priest, as they contain wax 
 blessed by the Holy Father himself. 
 
 THE PRINCIPAL DEVOTIONS. 
 
 The Sign of the Cross. 
 
 One of the principal devotions of the 
 Church, used at all her blessings and cere- 
 
2l6 THE PRINCIPAL DEVOTIONS. 
 
 monies, and performed at all times by the 
 faithful themselves on their own persons, 
 is the Sign of the Cross. It is at the 
 same time a sacramental, and, if made 
 with the proper dispositions of devotion, 
 faith and contrition, has the power of re- 
 mitting venial sin. 
 
 To make the sign of the cross properly, 
 lay your left hand, if it is not other- 
 wise engaged, as in holding a book, flat 
 on the lower part of your breast — not 
 on your stomach, — and with the right 
 hand extended, with the tips of its fin- 
 gers touch your forehead, saying the 
 words: In the name of the Father; 
 then touching in the same manner the 
 breast above the left hand placed there, 
 say the words: and of the Son; rais- 
 ing your right' hand to your left shoulder, 
 say : and of the Holy, and finally bring- 
 ing the right hand to your right shoulder, 
 pronounce the word : Ghost, saying : 
 Amen, as you rejoin your hands or take 
 up your book. 
 
THE PRINCIPAL DEVOTIONS. 21 7 
 
 We subjoin an illustration of the manner 
 of making the sign of the cross for the use 
 of self-instructors as well as for those who 
 may be called upon to teach it to others. 
 
 See Illustration Page 218. 
 
 Morning and Evening Prayers. 
 
 The first thing a Christian should do 
 on rising in the morning as well as the last 
 thing on retiring at night is to bless him- 
 self with the sign of the cross. 
 
 No Christian should go forth to his 
 daily occupations in the morning without 
 having addressed himself to His Maker in 
 a fervent morning prayer. 
 
 The exercise of the morning prayer 
 consists principally in thanking God for 
 having brought us safely to the beginning 
 of another day, in offering Him our 
 thoughts, words and actions of the coming 
 day, in imploring His assistance to keep 
 from sin, resolving to avoid some particu- 
 lar fault to which we may be addicted; 
 
2l8 THE PRINCIPAL DEMOTIONS, 
 
 IN THE NAME 
 
 (I.) OF THE FATHER, 
 (Right hand on the forehead.) 
 
 (4.) GHOST, AND (3.) OF THE HOLY 
 
 (Right hand on the right shoulder.) (Right hand on the left shoulder.) 
 
 AND (2.) OF THE SON, 
 (Right hand on the breast.) 
 
 (5.) AMEN. 
 (Whilst rejoining the hands.) 
 
 HOW TO MAKE THE SIGN OF THE CROSS. 
 
THE PRINCIPAL DEVOTIONS. 219 
 
 and in asking also the particular protec- 
 tion of our Blessed Mother Mary, of our 
 Angel Guardian and of our Patron Saint. 
 
 The exercise of the evening prayer con- 
 sists mainly, in thanking God again for 
 having preserved us during the past day, 
 in examining our conscience as to the 
 faults we may have committed during the 
 day, especially in regard to the particular 
 fault of which we may have formed a 
 habit and which we had resolved to avoid 
 particularly; in making the daily act of 
 contrition and the acts of faith, hope and 
 charity, as well as in the recitation of 
 other prayers according to our circum- 
 stances and devotion. 
 
 It has become an almost universal prac- 
 tice of all Catholics of reciting at least 
 three times, morning and evening, the 
 Hail Mary in honor of the Immaculate 
 Conception of the Mother of God. 
 
 All Catholics should familiarize them- 
 selves with suitable morning and evening 
 devotions through the prolonged use of 
 
220 THE PRINCIPAL DEVOTIONS. 
 
 prayer-books, all of which contain various 
 forms of morning and evening prayer. 
 
 Devout Catholics sprinkle themselves 
 with holy water on leaving the bedroom 
 or at least before leaving the house in the 
 morning ; also on retiring at night. De- 
 vout Catholic parents thus bless their chil- 
 dren at night, and teach them the salutary 
 practices of the faith. 
 
 The Angelus. 
 
 One of the most beautiful devotions of 
 the Church, which we are daily three 
 times called upon to perform by the sound 
 of the crurch-bell, is the prayer of the 
 Angelus, a memorial for all men, Catho- 
 lic and non-Catholic, of the great myster- 
 ies of the Incarnation of the Son of God 
 and the redemption of mankind. 
 
 All devout Catholics, deserving the 
 name, practise this devotion either at the 
 sound of the bell, if they are in their 
 
THE PRINCIPAL DEVOTIONS. 221 
 
 homes, or wherever they may conveniently 
 perform it ; or as soon after as possible. 
 
 The moment the church-bell is sounded, 
 let all the members of the family at once 
 fall on their knees and recite the Angelus 
 prayer either in common or privately. 
 
 The Angelus is said kneeling, but on 
 Saturday evening — in Lent also on Satur- 
 day noon — and on Sundays it is said stand- 
 ing. During the Easter season, that is 
 beginning with the Alleluja of the Mass 
 on Holy Saturday until the evening before 
 Trinity Sunday exclusively, the anthem, 
 Regina cceli, or, O Queen of Heaven, 
 rejoice I is said instead of the Angelus, 
 standing. 
 
 There is a partial indulgence of one 
 hundred days granted each time the 
 Angelus is said, or the anthem Regina 
 coeli. These prayers, however, must be 
 said kneeling or standing, as it is pre- 
 scribed, and at the time the bell is rung, 
 unless good reasons should prevent one 
 from fulfilling these latter conditions. 
 
22 2 THE PRINCIPAL DEVOTIONS. 
 
 Furthermore, a plenary indulgence is 
 granted once a month to all who are in 
 the habit of thus reciting the Angelus, if 
 they will receive the sacraments and com- 
 ply with the usual conditions for gaining 
 a plenary indulgence. 
 
 Grace before and after Heals. 
 
 It has been the custom among Chris- 
 tians from the earliest times to say grace 
 before and after meals. i 'We must pray 
 before and after meals." — St. Chrysostom. 
 
 To omit grace, and that publicly in the 
 presence of Catholics and God-fearing 
 people, is considered a mark of irrelig- 
 iousness and gross ingratitude to God. 
 
 In saying grace one should stand before 
 the table, whilst pronouncing the ordinary 
 blessing or another prayer, and distinctly 
 and devoutly bless one elf before sitting 
 down. To bless oneself whilst already 
 seated is a sign of carelessness and disre- 
 spect. 
 
THE PRINCIPAL DEVOTIONS. 223 
 
 Should a Priest be present at table, he 
 should be asked to pronounce the blessing ; 
 if several ecclesiastics, the one highest in 
 dignity. 
 
 Vespers. 
 
 The faithful should endeavor to assist 
 at vespers, as this service is the one most 
 recommended after Holy Mass. 
 
 As there are no prayers grander, more 
 sublime and more devotional, than the 
 holy psalms, the faithful should read them 
 attentively at vespers, especially those 
 which are sung by the choir, to which 
 they should strive to conform, and with 
 which they should also endeavor to join 
 when the plain chant is employed. 
 
 The congregation should follow the 
 Priest in his various postures at vespers, 
 not the altar- boys. They should stand 
 when he stands or walks, sit when he sits, 
 bow when he bows and kneel also when 
 he kneels. 
 
224 THE PRINCIPAL DEVOTIONS. 
 
 Benediction of the Blessed Sacrament. 
 
 No benediction of the Church should be 
 coveted more than that of the Blessed 
 Sacrament. 
 
 The faithful should kneel from the 
 time the Blessed Sacrament is taken 
 from the Tabernacle until it is put back 
 again after the blessing with it has been 
 given. They should remain in profound 
 adoration of it all during the time of its 
 exposition. No one should &it during 
 benediction-service. 
 
 All should bow low and bless them- 
 selves when the Priest turns towards them 
 and blesses them with the Sacred Host 
 contained either in the monstrance or in 
 the ciborium. 
 
 If anyone should enter or leave the 
 church whilst the Blessed Sacrament is 
 exposed for benediction, or before it has 
 been put back into the tabernacle, he 
 should genuflect profoundly with both 
 knees bowing the head at the same time. 
 
THE PRINCIPAL DEVOTIONS. 225 
 
 When the choir sings the psalm "Lau- 
 date 001x11™!!!!" after the benediction, and 
 the tabernacle-door has been closed, the 
 congregation should rise and remain stand- 
 ing until the Priest has left the sanctuary. 
 
 Plenary Indulgences. 
 
 Many devotions and practices in the 
 Church have the gaining of a plenary 
 Indulgence attached to them. This in- 
 dulgence can be gained, however, only 
 by complying carefully with certain pre- 
 scribed conditions. 
 
 The usual conditions prescribed for 
 gaining a plenary indulgence are, to con- 
 fess one's sins, to receive Holy Commun- 
 ion, to visit the Church, and to pray for 
 the intentions of the Holy Father. 
 
 To gain any indulgence, the soul must 
 be in the state of grace. To be rid of the 
 temporal punishment due to any particu- 
 lar sin, whether mortal or vernal, such 
 sin must be previously forgiven. 
 
226 THE PRINCIPAL DEVOTIONS. 
 
 It is necessary to go to confession when 
 confession is made an express condition 
 for the gaining of an indulgence, although 
 the soul be only in the state of venial sin. 
 The confession may be made on the day 
 preceding the day for which the indul- 
 gence is granted. 
 
 As for those who go weekly to confession 
 and are in the habit of confessing venial 
 sins, their weekly confession will suffice 
 for them in order to gain all the plenary 
 indulgences granted until their next con- 
 fession, whether such confession be in the 
 beginning or at the end of either week, 
 provided they confess in each week. 
 
 Neither confession nor Communion need 
 take place in any particular church, un- 
 less positively stated in the granting of the 
 indulgence. 
 
 The visit required to the church may 
 be made by receiving Holy Communion 
 there, provided the condition of praying 
 for the intention of the Sovereign Pontiff 
 be fulfilled at the same time. 
 
THE PRINCIPAL DEVOTIONS. 227 
 
 If one is entitled to several plenary in- 
 dulgences on the same day, however, as 
 frequently happens on the part of those 
 who practise many works of piety, it will 
 be necessary both to visit the church and 
 to pray for the intention of the Holy 
 Father, as often on that day as one is en- 
 titled to gain a plenary indulgence. 
 
 As for those who are permanently dis- 
 abled from visiting the church and receiv- 
 ing Holy Communion frequently, the 
 Holy See has granted their confessors the 
 faculties of substituting other good works 
 instead. 
 
 The prayers required for the intentions 
 of the Sovereign Pontiff may be any 
 approved prayers of the Church and 
 should be to the extent of at least five 
 times the Our Father and Hail Mary. 
 
 In practising any devotion to which 
 plenary indulgences have been attached, 
 it is necessary to make oneself familiar 
 with the various occasions and conditions 
 for gaining them, given in prayer books 
 
228 THE PRINCIPAL DEVOTIONS. 
 
 and special manuals published in connec- 
 tion with such devotions. 
 
 The Rosary. 
 
 Every Catholic should have a rosary 
 or pair of beads. The rosary is blessed 
 and indulgenced for a person's own use 
 by a priest having the necessary faculties. 
 
 If a rosary thus blessed and indulgenced 
 is transferred to another, the indulgence 
 is lost, and the rosary must be blessed and 
 indulgenced again. If a rosary, however, 
 is merely loaned to another for use, without 
 any intention to transfer the indulgence, 
 the indulgence is not lost to the owner. 
 
 When a rosary is repaired and some 
 new portions are substituted for the old 
 ones, the rosary does not lose its blessing 
 and indulgences. 
 
 Although the complete rosary consists 
 of fifteen decades, five decades, however, 
 or a chaplet, as it is called, are usually 
 recited at a time. Each decade consists 
 
THE PRINCIPAL DEVOTIONS. 229 
 
 of one Our Father, ten Hail Marys, and 
 the Glory be to the Father. The recita- 
 tion of the decades is usually preceded by 
 the Apostles' Creed, one Our Father, 
 three Hail Marys, for an increase of faith, 
 hope and charity, with a Glory be to the 
 Father, both after the Creed and after the 
 three Hail Marys. 
 
 To gain the indulgences granted for the 
 devout recitation of the rosary, the faith- 
 ful must endeavor to meditate on the 
 mysteries of the rosary. 
 
 The mysteries of the rosary are : I. 
 The Five Joyful Mysteries ; i . The An- 
 nunciation, 2. The Visitation, 3. The 
 Nativity of Our Lord, 4. The Presenta- 
 tion of Our Lord in the Temple, 5. The 
 Finding of Our Lord in the Temple. 
 II. The So* rowful Mysteries ; 1 . The 
 Agony in the Garden, 2. The Scourg- 
 ing at the Pillar, 3. The Crowning with 
 Thorns, 4. The Carrying of the Cross, 
 5. The Crucifixion. III. The Glorious 
 Mysteries; 1. The Resurrection, 2. The 
 
23O THE PRINCIPAL DEVOTIONS. 
 
 Ascension, 3. The Sending of the Holy 
 Ghost, 4. The Assumption of Our Lady 
 into Heaven, 5, The Coronation of Our 
 La^ly in Heaven. 
 
 All Catholics should make themselves 
 familiar with the mysteries of the rosary 
 by frequently reading of them in the Gos- 
 pels and in devotional works. 
 
 Those who cannot possibly meditate on 
 the mysteries, can gain the indigences 
 by simply reciting the prayers. 
 
 Most prayer-books point out the manner 
 of reciting the rosary, containing also short 
 meditations on the mysteries. They give 
 also various introductory and closing 
 prayers in connection with the essential 
 part of the rosary. 
 
 Another condition for gaining the indul- 
 gences granted for the recitation of the 
 rosary, requires that the beads be held in 
 the hands whilst saying them. If several, 
 however, say the beads in common it will 
 suffice if the leader complies with this 
 condition. 
 
THE PRINCIPAL DEVOTIONS. 23 I 
 
 The Scapular. 
 
 There are various scapulars in use. 
 The oldest and more common one, how- 
 ever, worn by the faithful, is that of our 
 Lady of Mt. Carmel known as the Brown 
 Scapular. It consists of two pieces of 
 brown woolen cloth, worn respectively on 
 the bre tst and on the back, connected over 
 each shoulder with a piece of tape. It is 
 an imitation and abbreviation of the large 
 scapular or garment worn by the Carmel- 
 ites. It is at the same time a badge of 
 honor to the Mother of God, who revealed 
 the devotion to the Carmelite Order in 
 the person of St. Simon Stock. 
 
 The spiritual advantages of the scapular 
 are, among many, the special protection 
 of the Blessed Virgin, a share in the 
 merits of all the good works performed by 
 the Carmelites, and many indulgences, 
 plenary and partial. 
 
 Neither the wearing of the scapular, 
 even if one has been enrolled in it, nor 
 
232 THE PRINCIPAL DEVOTIONS. 
 
 the recitation of the prayers connected 
 with it, bind under pain of sin. Hence, 
 any neglect in this respect should not be 
 made a matter of confession. 
 
 If this brown scapular becomes worn 
 out or is lost, it is not necessary to have a 
 new one blessed or to be enrolled again. 
 The blessing of the old scapular is trans- 
 ferred to the new one without any cere- 
 mony. 
 
 Each one desiring to wear a ■ scapular 
 must be enrolled personally by a Priest 
 having the necessary faculties. No one 
 can have another enrolled by simply 
 bringing a pair of scapulars to the Priest 
 to have them blessed for such a one. 
 
 Taking the scapular off when necessary, 
 to replace it as soon as convenient, does 
 not deprive the wearer of its benefits. 
 
 Neglecting to wear it for some time, 
 however, although one does not need to 
 be enrolled again in order to resume it, 
 deprives, nevertheless, of its spiritual ad- 
 vantages during such time. 
 
THE PRINCIPAL DEVOTIONS. 2^ 
 
 If the scapular, on the other hand, has 
 been laid aside purposely, with the in- 
 tention of abandoning it, a new enrolment 
 in it would be necessary, in order to wear 
 it with benefit again. 
 
 Plenary indulgences granted to wearers 
 of the Brown Scapulars may be gained on 
 the following occasions under the usual 
 conditions for gaining such indulgences : 
 
 On the day of enrolment, on the Feast 
 of Our *Lady of Mount Carmel, (July 
 16), or on the following Sunday, or on any 
 day within the octave ; on the feasts of the 
 Immaculate Conception, Nativity, Presen- 
 tation, Annunciation, Visitation, Purifi- 
 cation, and Assumption of Our Blessed 
 Lady ; also on the feasts of St. Joseph, 
 St. Simon Stock, (May 16), St. Ann, 
 St. Michael, St. Teresa and on any Wed- 
 nesday of the year. 
 
 See Plenary Indulgences, page 225. 
 
 For the gaining of other indulgences, 
 plenary and partial, see special manuals, 
 published on the scapulars. 
 
234 THE PRINCIPAL DEVOTIONS. 
 
 The Way of the Cross. 
 
 The beautiful devotion of the "Way 
 of the Cross" or " Stations of the Cross," 
 as it is variously called, is represented in 
 most churches by the fourteen pictures of 
 Our Lord's passion, or crosses found in 
 them. Most prayer-books contain suit- 
 able meditations for this devotion. 
 
 What is essentially necessary in making 
 the way of the cross, is to move from 
 station to station, and to make a short re- 
 flection on the sufferings of our Lord 
 before each one of them. 
 
 But when this devotion is performed 
 in public, it will suffice for the Priest and 
 his assistants to make the journey from 
 station to station, whilst the others remain 
 at their places. 
 
 It is well to make an act of contrition 
 before beginning the way of the cross. 
 
 To gain the indulgences attached to the 
 way of the cross at least five u Our Fathers," 
 five " Hail Marys " and the "Glory be to 
 
THE PRINCIPAL DEVOTIONS. 235 
 
 the Father" should be said at the end of 
 the devotion for the intention of the 
 Sovereign Pontiff. 
 
 As for the sick and for those who are 
 otherwise physically disabled from going 
 to church to make the way of the cross, a 
 small crucifix maybe specially indulgenced 
 for them by such as have the necessary 
 faculties. By holding this crucifix in the 
 hand and reciting twenty times each the 
 'Our Father," "Hail Mary," and "Glory 
 be to the Father " before it, all the indul- 
 gences granted in favor of the way of the 
 cross, may be gained. 
 
 The Forty Hours' Adoration. 
 
 This devotion performed in most 
 churches once in the year, is designed to 
 kindle in the faithful great love and 
 reverence for the Most Blessed Sacrament 
 as well as to make reparation to our Dear 
 Saviour in the sacrament of His love for 
 so much coldness, indifference and such 
 
236 THE PRINCIPAL DVVOTIONS. 
 
 great outrages committed against Him by 
 so many ungrateful beings. 
 
 It is the custom of all fervent Catholics 
 to approach the sacraments on this occasion 
 and visit the Blessed Sacrament exposed 
 on the altar during the days of the devo- 
 tion. 
 
 To encourage these practices the Sov- 
 ereign Pontiffs have granted a plenary 
 indulgence to all the faithful who confess 
 their sins, receive Holy Communion and 
 visiting the church during the adoration, 
 pray for the Sovereign Pontiff's inten- 
 tions. 
 
 The confession may be made previously 
 to the opening of the devotion, as on the 
 day before it, or in the case of weekly 
 penitents, at their usual time. 
 
 The Communion may be received on the 
 morning of the day on which the devotion 
 is opened, although the opening has not 
 yet taken place. It is, moreover, not neces- 
 sary, that the Communion be received in 
 the church where the adoration is held. 
 
THE PRINCIPAL DEVOTIONS. 237 
 
 To gain the plenary indulgence of the 
 Forty Hours' Devotion it is necessary to 
 visit the church during the adoration. 
 
 Besides the plenary indulgence, a 
 partial indulgence of ten years and ten 
 quadragenes* is granted for each visit 
 made to the Blessed Sacrament exposed 
 during this devotion. All these indul- 
 gences are applicable to the souls in Pur- 
 gatory. 
 
 The faithful, according to the desire of 
 the Chuuh, should endeavor to visit the 
 church on each of the days and spend 
 some time in adoration. They should, 
 moreover, bring candles, flowers and 
 other ornaments for the decoration of the 
 altar, or contribute in money for the same. 
 They should show the liveliest interest and 
 exhibit the greatest fervor on this occasion, 
 as one of the best to exercise their faith 
 and piety. 
 
 *Quadragene, also called quarantine, denotes 
 a term of forty days. 
 
238 THE PRINCIPAL DEVOTIONS 
 
 Novenas. 
 
 A novena is a devotion ordinarily of 
 nine days, made either as a preparation for 
 some feast, or made at any time usually 
 for the purpose of obtaining some favor. 
 
 Novenas made as a preparation for a 
 feast, are made during the nine days pre- 
 ceding the feast day, so that the feast day 
 itself would be the tenth day from the 
 beginning of the novena. 
 
 There are many devotions for novenas 
 found in the prayer-books. When no spec- 
 ial devotion is prescribed, or if one does 
 not choose to follow a prescribed devotion, 
 it is customary to say at least nine Hail 
 Marys oneach of the nine days. There is 
 no limit to the other prayers and practices 
 that may be performed on these days. In- 
 dividual fervor must suggest most of them. 
 
 There is nothing of obligation or of 
 special precept in the making of novenas. 
 It is well, however, to confess at the begin- 
 ning of a novena, especially if one should 
 
PIOUS ORGANIZATIONS. 239 
 
 be in sin. It is customary, also, to receive 
 Holy Communion on the morning follow- 
 ing a novena, that is, on the feast-day, 
 or on the tenth day. 
 
 Other devotions and practices suitable 
 in making novenas are, for instance, the 
 hearing of Holy Mass, having Masses said, 
 visits to the church, fa-ting, abstaining, 
 almsgiving, offerings made to the Church, 
 prudent promises, especially when directed 
 by the Confessor, and many other acts of 
 piety and self-denial, suggested by in- 
 dividual devotion and fervor. 
 
 PIOUS ORGANIZATIONS IN 
 THE PARISH. 
 
 Every Catholic having at heart both 
 his own salvation and sanctification, as 
 well as the interests of his holy religion, 
 should attach himself doubly to his Church 
 by belonging to some special institution 
 connected with it. 
 
24O PIOUS ORGANIZATIONS 
 
 Every parish possesses one or more of 
 these institutions, known as societies, so- 
 dalities, confraternities, or the like. 
 
 If a society is a beneficial organization 
 only, having a Catholic name and enjoy- 
 ing the patronage of the Church, but re- 
 quiring of its members no further practice 
 of religion than is enjoined upon all Cath- 
 olics, the members of such societies ought 
 also to belong to some other organization 
 in the parish, which is more intimately 
 connected with the Church by its practice 
 of special piety. 
 
 It is not good to join too many organi- 
 zations, lest one only neglect his duties 
 in them. Whatever organization a Cath- 
 olic may belong to, and the more so, if he 
 be an officer in it, he ought to cherish the 
 same and take the liveliest interests in its 
 affairs. He ought to observe its rules 
 scrupulously and attend its meetings punct- 
 ually. Whoever cannot do this, especially 
 if he is charge 1 with the important affairs 
 of the association, ought rather to resign 
 
IN THE PARISH 
 
 24I 
 
 and not injure the good work by his neg- 
 lect. 
 
 Anyone requested to resign his office 
 for such reasons, ought not to take offense, 
 but ought rather tender his resignation 
 with good grace and take a subordinate 
 position. 
 
 - For the success of any pious organiza- 
 tion not offering pecuniary or temporal 
 benefit of any kind to its members, is re- 
 quired, above all other requisites, the 
 practice of constant charity, self-sacrifice, 
 mutual forbearance and humility. With- 
 out the practice of these virtues on the 
 part of members, the best and largest 
 church-organizations soon go to pieces. 
 One must sacrifice himself for the general 
 good, bearing misunderstandings, humili- 
 ations, even affronts from members, offi- 
 cials, if not from the directors themselves. 
 
 The primary object to be sought always 
 and ever in Catholic organizations, must 
 be not on^'s own j)leasure, popularity or 
 temporal advantage, but the honor of God, 
 
242 PIOUS ORGANIZATIONS 
 
 the sanctification of the soul and the good 
 of our neighbor. 
 
 To leave off a good work solely because 
 one has been offended or inconvenienced, 
 when all the above-mentioned objects can 
 be obtained by one's perseverance in it, is 
 bad grace, weak faith, and want of charity. 
 
 The following are some of the more 
 popular and practical parish-organizations 
 that exist in this country. 
 
 League of the Sacred Heart of Jesus. 
 This is one of the grandest, and at the 
 same time easiest and most practical or- 
 ganizations of piety at present in vogue in 
 the Church. It is at the same time a kind 
 of confraternity of the Living Rosary 
 and a grand Apostleship of Prayer. 
 
 The Third Order of St. Francis. 
 This is a branch of the great religious 
 order of St. Francis, established by the 
 h 'ly Founder of the Franciscans himself 
 in favor of lay people who wish to share 
 the advantages of the Franciscan Order, 
 without abandoning their respective state 
 
IN THE PARISH. 243 
 
 of life in the world. Members are en- 
 rolled in it by the Franciscan Fathers or 
 others duly delegated by them. Besides 
 greatly encouraging a life of higher per- 
 fection, the good works performed through 
 it are rewarded with many indulgences 
 and other spiritual advantages. 
 
 The Archconfraternity of the Holy 
 Family. This organization exists in 
 many parishes, there being meetings at 
 stated times for all the members of the 
 parish according to their sex and state, at 
 which meetings instructions are given 
 suitable to the different states of life, and 
 various devotions are performed and good 
 works encouraged. 
 
 The Association of Christian Famil- 
 ies, lately instituted by Our Holy Father, 
 Pope Leo XIII, to honor the Holy Family 
 of Nazareth, exists in most parishes. 
 
 The Holy Name Society. This society 
 is very popular among Catholic men and 
 youths particularly. It is designed to en- 
 courage great reverence for the Holy 
 
244 PIOUS ORGANIZATIONS 
 
 Name of God and of our Blessed Redeem- 
 er ; as well as to make reparation for the 
 abuse given the name of God by the pro- 
 fanation of it so common at the present 
 time. 
 
 The Society of Christian Mothers, as 
 its name would indicate, is intended for 
 the instruction and encouragement of the 
 married women of the parish in all things 
 conducing to. the true welfare of the 
 Christian family. 
 
 The Sodality of the Living Rosary. 
 By the practices of this sodality, the fre- 
 quent recitation of the rosary, and a 
 powerful form of prayer is secured. The 
 members recite a decade of the beads each 
 day, the mystery of which is assigned to 
 them each month, together with the exer- 
 cise of some particular virtue, and the 
 honoring of a monthly Patron Saint. 
 
 The Sodality of the Children of Mary 
 for young women is an admirable institu- 
 tion in a parish for keeping ycung women 
 together, for preserving them from the 
 
IN THE PARISH. 245 
 
 dangers common to their state of life, and 
 for encouraging them in the regular and 
 fervent practice of their holy religion. 
 The members usually interest themselves 
 in various good works connected with the 
 parish. 
 
 The Altar-Society is an institution in 
 many parishes in which the women prin- 
 cipally interest themselves in the care and 
 adornment of the altar and sanctuary. By 
 the regular payment of a trifling sum on 
 the part of the members, much may be 
 accomplished towards the decoration and 
 well-keeping of the altars and sanctuary, 
 even in the poorest parishes. The mem- 
 bers should be willing also to give their per- 
 sonal services when required. 
 
 The Conference of St. Vincent de 
 Paul, consisting of able and influential 
 men of the parish in co-operation with the 
 Pastor for the relief of poverty and suffer- 
 ing among the members of the parish, is 
 calculated to relieve all deserving poverty 
 that may exist in the average parish, ?s 
 
246 PIOUS ORGANIZATIONS. 
 
 well as to aid the Pastor in his efforts in 
 behalf of the temporal and moral welfare 
 of his people. It is at the same time a 
 splendid testimonial of the genuine Cath- 
 olicity and charity of the men of the 
 parish. 
 
 Temperance and Abstinence So- 
 cieties are a necessity in the average 
 parish, especially in large cities. They 
 should be maintained not only for those 
 who through weakness must abstain from 
 intoxicating drinks, but should be pat- 
 ronized equally by those who are fond of 
 a drink without the danger of abusing it. 
 We should practise abstinence for the 
 sake of self-denial to encourage the weak 
 by our example. The example of Cath- 
 olics in general in this respect, is calcu- 
 lated to do more good than prohibition 
 and some other temperance movements. 
 
 Other Catholic organizations too num- 
 erous to mention in this small work, ex- 
 isting in various localities, according to 
 the needs of Catholic people, ought to be 
 
CONDUCT TOWARDS THE PASTOR. 247 
 
 patronized in preference to secular or- 
 ganizations of a purely beneficial or social 
 character. 
 
 CONDUCT TOWARDS THE PASTOR 
 AND OTHERS OP THE CLERGY. 
 
 Catholics should look upon their Pas- 
 tor as their common father. As children are 
 bound to love, obey and respect their 
 parents, so must Catholics behave to- 
 wards him whom God has placed over 
 them to watch, to care for and to guide 
 their souls. As much as the immortal 
 soul is above the perishable body, so much 
 greater should be the reverence of Catho- 
 lics for their spiritual father. 
 
 When meeting him they should always 
 recognize him. Only in the presence of 
 the Blessed Sacrament should they omit 
 their usual recognition of him. In the 
 vestry, in the porch of the church, about 
 its premises, in the school, they ought to 
 
2-|8 CONDUCT TOWARDS THE PASTOR 
 
 greet him, rise at his approach, if they 
 are sitting, and generally discontinue their 
 occupation until he has passed them or 
 bidden them to resume their former po- 
 sition or employment. 
 
 Men and boys meeting him on the 
 street, or in public places, should always 
 raise their hats or bow their heads to 
 him. When passing very close to him, 
 they should also bid him the time of the 
 day. 
 
 Women meeting him on the street or 
 in public places, especially when close to 
 him, should always recognize him by a 
 slight bow of the head and by a saluta- 
 tion in a low tone of voice. 
 
 Men should always offer their seat to 
 the Priest in the cars, especially when 
 they are close to him. 
 
 Catholics should not be offended if the 
 Priest does not always return their greet- 
 ing. In some places where Catholics in- 
 variably greet the Priest, he becomes so 
 accustomed to it, that he does not always 
 
AND OTHERS OF THE CLERGY. 249 
 
 notice it. Sometimes the number of 
 persons that salute him, is so great that 
 it becomes impossible for him to notice 
 each individual. At other times he is 
 engaged in prayer, especially when going 
 to the sick or when carrying the Blessed 
 Sacrament. In the latter case he pur- 
 posely abstains from returning their salu- 
 tations, receiving their respect not to 
 himself, but to the Blessed Sacrament, 
 which he carries on his breast. 
 
 When you know that the Priest is 
 carrying the Holy Eucharist to the sick, 
 show the greatest reverence, but do not bid 
 him the time of the day or speak to him. 
 
 If you meet him in or about the church 
 or house on that sacred errand, fall on 
 your knees at once and remain kneeling 
 until he has passed ; if on the street, step 
 aside and bow with great reverence. 
 
 When the Priest comes to your house, 
 do not try to avoid him, but let all who 
 are in a condition for it, strive to meet 
 him and at least exchange a few words 
 
250 CONDUCT TOWARDS THE PASTOR 
 
 with him. If he visits the family at large, 
 let all endeavor to honor him by their 
 presence. 
 
 Many Catholics have the devout prac- 
 tice of asking the Priest's blessing before 
 he leaves the house, in which case all 
 present kneel for it. 
 
 In calling upon the Priest be sure that 
 you call at a suitable time. Try to know 
 the Priest's hours for receiving callers and 
 for transacting parochial business. 
 
 Do not molest the Priest with un- 
 necessary calls. Remember his time is 
 usually more taken up with a multiplicity 
 of occupations than that of any other 
 professional man. His time is seldom 
 his own. The average Priest has scarcely 
 time to attend to all the onerous duties of 
 his sacred calling, as well as answer all 
 the calls made upon him. Between his 
 Mass and breviary, other prayers and 
 spiritual exercises, his confessions, sick- 
 calls and spiritual ministrations, his care 
 of the church and its appurtenances, his 
 
AND OTHERS OF THE CLERGY. 25 1 
 
 business affairs, his superintendence of 
 the school, his visits to the poor and 
 needy of his parish, his study, reading, 
 and preparation of sermons, his activity 
 in general church-affairs and neighboring 
 institutions, his meals, rest and necessary 
 relaxation, his attention to business-men, 
 agents and professional callers, his cour- 
 tesy to his parishioners, friends and 
 benefactors, and a hundred other occu- 
 pations ; the Priest would almost need a 
 day doubly as long as the present one of 
 twenty-four hours. 
 
 Do not interrupt the Priest at his devo- 
 tions, especially at his thanksgiving after 
 Mass. Never speak to him immediately 
 after Mass unless it is positively unavoid- 
 able and then only after a proper excuse. 
 The Priest must then, above all times, 
 attend to prayer after the most sacred func- 
 tion of his priesthood. 
 
 It is greatly to be regretted that this is 
 the only time some people can find to 
 confer with the Priest. In most cases 
 
252 CONDUCT TOWARDS THE PASTOR 
 
 they could, at least, wait a little while or 
 come at some more suitable time. 
 
 Persons desiring Holy Communion, 
 however, after Mass, or some blessing 
 either for themselves or for some article 
 of devotion, should approach the Priest 
 before he removes the sacred vestments, 
 that he may not be compelled to vest 
 himself again, or to put off the applicants 
 to some other time. 
 
 Do not trouble the Priest with business- 
 schemes. Do not think that because 
 you are a member of his congregation 
 and contribute to his support and to the 
 support of religion, that, therefore, he 
 and the Church must patronize your 
 business. This is making a business out 
 of religion. The Pastor and the Church 
 exist for the sole purpose of religion. 
 Business with them is entirely accidental 
 and muit not, therefore, interfere with 
 religion or the obligation to support it. 
 
 No one should endeavor to engage the 
 services of the Priest for the mere adjust- 
 
AND OTHERS OF THE CLERGY. 253 
 
 ment of their business-affairs. He, no 
 doubt, often proves a very convenient 
 person for that purpose, both by his in- 
 fluence and his disinterested charity. But 
 such services on the part of the Priest fre- 
 quently damage his reputation and involve 
 a loss of time which he owes to the more 
 sacred exercise of his vocation, and to the 
 spiritual interests of his people. 
 
 Do not endeavor to borrow money from 
 the Priest. This always puts him into 
 a very embarrassing position. The 
 Priest, it is true, must be all charity 
 towards his people ; but to take advantage 
 of this his position as a kind father, is bad 
 policy. It is frequently the cause of dis- 
 satisfaction, abuse and even of scandal. 
 Experience teaches that few who borrow 
 money from the clergy, ever return it. 
 Remember the money that a priest loans 
 is his own money. He dare not lend 
 money that belongs to the church. 
 
 Catholics should remember that most 
 Priests have nothing, because they are 
 
254 CONDUCT TOWARDS THE PASTOR 
 
 always giving and lending money. It is a 
 shame to take the little cash they may have 
 on hand. Some few of them have a little 
 money because they have prudently saved 
 it. It is not right to deprive them of it. 
 
 Never come to the Priest to complain 
 about your neighbor, merely for the sake 
 of getting satisfaction, when some un- 
 pleasantness has occurred and nothing can 
 be done about it. Only in the case of an 
 abuse going on, which it is the Pastor's 
 business to remove, or to know of, let 
 it be your duty to report it to him. 
 
 Be not quick to report the conduct of 
 others to the Priest, unless you know he 
 desires the information. 
 
 Do not expect the Priest to do your own 
 unpleasant work of reprimanding the 
 members of your family, when you have 
 not the courage to do it yourself. When 
 engaging the services of a Priest to correct 
 anyone, do not take him or the guilty 
 parties by surprise by underhand action in 
 the matter. Do not exasperate parties by 
 
AND OTHERS OF THE CLERGY. 255 
 
 calling the Priest suddenly to them to 
 reprimand them. Prepare them for it by 
 repeated threats to that effect. Do not 
 expect the Priest to conceal whence he has 
 the knowledge of their conduct, when the 
 source of that knowledge is evident. 
 
 Always be grateful to the Priest and 
 thank him by word or deed, for every act 
 of kindness he does you, and for the 
 attention he gives you in your calls upon 
 him, 
 
 Remember the spiritual favors he does 
 you, cannot be compared to temporal 
 favors. His ministrations are above 
 earthly compensation. Do not begrudge 
 him his meagre allowance for his ser- 
 vices. Bear in mind that men of similar 
 ability in other professions exact large 
 fees for every single exercise of their pro- 
 fession. The Priest might have chosen a 
 career like theirs and have acquired their 
 usual wealth and comfort. 
 
 Do not be content with repaying his 
 services with money only ; but whenever 
 
256 CONDUCT TOWARDS THE PASTOR 
 
 convenient, offer also your services to him, 
 and share with him those goods with 
 which God may have blessed you. 
 
 When giving your services to the Priest, 
 do not put him under obligations to you. 
 Remember that what } t ou do for him, you 
 do for God, for His religion, for the good 
 of your fellowmen, if not for yourself. 
 Do not expect useless formalities on the 
 part of the Priest in recognition of your 
 services, such as special visits from him, 
 personal invitations and formal expressions 
 of thanks. Make as few calls upon him as 
 possible. If invited to assist him through 
 another person or by way of an ordinary 
 announcement, accept as cheerfully and 
 gracefully, as if honored by his personal 
 interview. Of how many precious mo- 
 ments do not church-workers frequently 
 rob the Priest of God ? 
 
 Recognize in your Pastor the repre- 
 sentative of God. Overlook his possible 
 faults and remember that he too is a man. 
 Do not speak of his faults, but conceal 
 
AND OTHERS OF THE CLERGY. 257 
 
 them as much as you can. Unless we 
 learn to bear one another's burdens, as 
 one of the crosses of this life, we shall 
 never be true Christians. 
 
 Always pray f 3r your Pastor, particu- 
 larly at Ho^ Mass, and when he is dead, 
 inseit his name in your daily prayers and 
 have a Mass said for him occasionally. 
 
 If great reverence is due to Priests, still 
 greater reverence must be shown to 
 Bishops. 
 
 It is customary to kneel and receive his 
 blessing when meeting a Bishop, kissing 
 his ring at the same time, unless it be on 
 the street or in some public place. 
 
 When the faithful receive Holy Com- 
 munion from the Bishop, they kiss his 
 ring as soon as he approaches them. 
 
 The following are the ordinary titles 
 and the manner of addressing the Clergy : 
 
 For a Priest : Your Reverence ; Rev. 
 N. N , Rev. dear Sir, or Rev. dear Father. 
 
 For a Bishop: Your Lordship; Right 
 Rev. N. N., D. D (Doctor of Divinity) ; 
 
258 CONDUCT TOWARDS THE PASTOR. 
 
 Right Rev. dear Sir, or Right Rev. dear 
 Bishop. 
 
 For an Archbishop : Your Grace ; Most 
 Rev. N. N., D. D., Most Rev. dear Sir, 
 or Most Rev. dear Archbishop. 
 
 For a Cardinal : Your Eminence; Most 
 Rev. N. N., D. D., Most Rev. dear Sir, 
 or Most Rev. dear Cardinal ; Most Emi- 
 nent dear Sir, or Most Eminent dear Car- 
 dinal. 
 
INDEX. 
 
 259 
 
 INDEX. 
 
 Absolution, whilst the 
 Priest imparts, 87; 
 what is to be done 
 when it has been 
 refused, 87; some 
 reasons for the 
 refusal of, 89 ; abso- 
 lution of the dead, 
 53. 
 
 Abstinence, obliga- 
 tion of, 145; days 
 of, 147 ; who are not 
 obliged to abstain? 
 146 ; abstinence 
 from liquor recom- 
 mended, 145; Ab- 
 stinence Societies 
 recommended, 246. 
 
 Actions at Mass, 49. 
 
 Addressing the clergv, 
 257. 
 
 Administration of 
 
 The Sacraments of the 
 dying, 101. 
 
 Advent, fast and ab- 
 stinence days dur- 
 ing, 144, 147; hear- 
 ing of Mass recom- 
 mended during, 
 140; observances 
 during. See Peni- 
 tential Seasons. 
 
 Agnus Dei, needs no 
 blessing by the 
 Priest, 215. 
 
 All Saints', a holyday 
 of obligation, 133; 
 vigil of, a day of 
 fasting and ab- 
 staining, 144, 148. 
 
 All Souls' Day; the 
 hearing of Mass re- 
 commended on, 140. 
 
 Altar-Society, rec- 
 ommended, 245. 
 
 Angelus, devotion of, 
 220; the recitation 
 of the, in the family 
 to be insisted on, 
 190. 
 
 Anniversary Re- 
 quiem Mass, hav- 
 ing it sung or said 
 each year, 114 ; 
 when it may be 
 sung, 57. 
 
 Annual Confession, 
 151. 
 
 Anointing, atbaptism, 
 30, 32; the sick, 103. 
 
 Archbishop, manner 
 of addressing, 258. 
 
 Arrangement of the 
 Sick-Room, (Illus- 
 tration), 98. 
 
260 
 
 INDEX, 
 
 Articles for the 
 Sick-Room, 99. 
 
 Ascension, feast of, a 
 holyday of obliga- 
 tion, 133. 
 
 Ashes, blessing and im- 
 position of, 210. 
 
 Assisting the Dying, 
 104. 
 
 Assumption, feast of, a 
 holyday of obliga- 
 tion, 133; vigil of 
 the, a day of fast- 
 ing and abstinence, 
 144, 148. 
 
 Bans of Matrimony, 
 when to be pub- 
 lished, 115; where 
 to be published, 116. 
 
 Baptism, when to be 
 administered, 25; 
 selecting a name, 
 26; how the child 
 should be clothed 
 for, 29; how it 
 should be held at, 
 32 ; the items for the 
 registration of, 33 ; 
 private baptism , 33. 
 
 Benediction of the 
 Blessed Sacra- 
 ment, 224. 
 
 Bible, to be kept in 
 every Catholic 
 household, 188, 194; 
 to be read to the 
 family, 197. 
 
 Bishop, conduct to- 
 
 wards, 257 ; manner 
 of addressing, 257. 
 
 Blessings and Bless- 
 ed Articles, 207. 
 
 Blessed Sacrament. 
 See Eucharist. 
 
 Books, Index of Pro- 
 hibited, 203 ; which 
 to be found in every 
 Catholic house- 
 hold, 194; Prayer- 
 book. See Page 266. 
 
 Bowing, at the mention 
 of the Holy Name, 
 53; to the Priest 
 when meeting him, 
 248. 
 
 Breakfast, in Lent, 
 what custom per- 
 mits, 142; what 
 kinds of food for- 
 bidden at, 142. 
 
 Bride, rules for, at the 
 marriage-cere- 
 mony, 123. 
 
 Bridegroom, rules for, 
 at the marriage- 
 ceremony, 123. 
 
 Bridesmaid, rules for, 
 at the marriage- 
 ceremony, 123. 
 
 Burial, Catholic, 
 who are entitled 
 to , 107 ; who are ex- 
 cluded from, 107. 
 
 Calling, the Priest to 
 the sick. See Sick 
 Calls. Calling on 
 the Priest, 250. 
 
INDEX, 
 
 26l 
 
 Candles, Wax, to be 
 blessed on Candle- 
 mas Day, 210 ; every 
 Catholic household 
 should have, 209; 
 for the sick room, 
 99 ; the Priest carry- 
 ing the Blessed 
 Sacrament to be 
 met at the door 
 with, 101; to be 
 offered at church- 
 ing, 208; for the 
 decoration of the 
 altar at the Forty 
 Hours' Adoration, 
 237. 
 
 Cardinal, manner of 
 addressing a, 258. 
 
 Catechism, to be 
 learned every day, 
 184 ; the learning of 
 to be supervised by 
 parents, 172, 184. 
 
 Catholic Beading, 
 194. 
 
 Circumcision of our 
 Lord, a holyday of 
 obligation, 133. 
 
 Children, First Holy 
 Communion of, 77; 
 Instruction of, 171 ; 
 not to be sent on 
 sick calls, 92. 
 
 Christmas, a holyday 
 of obligation, 134; 
 Vigil of, a day of 
 fasting and ab- 
 staining, 144, 148; 
 observances at, 170 ; 
 Christmas tree, 170. 
 
 Churching of Wo- 
 men, 207. 
 
 Clergy, Conduct to- 
 ward the, 247. 
 
 Closed Time of Mar- 
 riage, 161. 
 
 Coffin, flowers on, 110 ; 
 not to be opened in 
 church, 113. 
 
 Collation, in the eve- 
 ning in Lent, 142. 
 
 Communion, Holy, 64; 
 fast necessary for, 
 64; how to be 
 clothed for, 65; pre- 
 paration before, 65 ; 
 how to approach 
 the altar rail for, 
 67 ; the Commu- 
 nion cloth, 70; 
 How to receive, 70 ; 
 returning from the 
 Communion- rail, 
 73 ; thanksgiving 
 after, 74. 
 
 Communion for the 
 Sick, 76; when the 
 sick must receive, 
 76 ; the Priest to be 
 notified from time 
 to time, 76. 
 
 Conduct toward the 
 Pastor and 
 Others of the 
 Clergy, 247. 
 
 Conference of Saint 
 Vincent de Paul 
 recommended, 245. 
 
 Confession, 81; An- 
 nual, 151; obliga- 
 tion of, 81, 151; 
 
262 
 
 INDEX, 
 
 knowledge of 
 prayers and points 
 of doctrine neces- 
 sary for valid re- 
 ception of, 82; a 
 prayer book to be 
 used in preparing 
 for, 82 ; the approx- 
 imate number of 
 mortal sins to be 
 found out, 83; the 
 confession to be 
 begun promptly, 
 85. 
 
 Confirmation, Sacra- 
 ment of, 37. 
 
 Congregational 
 Singing, 59. 
 
 Conscience. See Ex- 
 amination of. 
 
 Consecration, of the 
 Mass, actions and 
 prayers at, 54 ; what 
 should not be done 
 during, 55. 
 
 Contrition, act of, to 
 be made before en- 
 tering the confes- 
 sional, 84; whilst 
 the Priest pro- 
 nounces the abso- 
 lution, 87 ; daily act 
 of, 219. 
 
 Corpus Christi, feast 
 of, a day of devo- 
 tion, 140; the hear- 
 ing of Mass recom- 
 mended on it, 140. 
 
 Credo, in the Mass; 
 the faithful to 
 kneel during the, 
 
 at a Low Mass, 49; 
 to stand and sit 
 during the, at a 
 High Mass, 50. 
 Cross, sign of, 215. 
 
 Days of Abstinence in 
 the United States, 
 147. 
 
 Days of Fasting in the 
 United States, 144. 
 
 Dead, at Masses for, 
 52; absolution of, 
 53. 
 
 Deaf Persons, not to 
 confess in ordinary 
 confessional, 85. 
 
 Death, rules to be ob- 
 served at, 104; im- 
 mediately after ,106. 
 
 Death-chamber, rules 
 for, 109. 
 
 Devotions, the Prin- 
 cipal, 215. 
 
 Dying, Assisting the, 
 104. 
 
 Easter Duty, 153; 
 upon whom bind- 
 ing, 153; the time 
 for, 153; the sick 
 must comply with, 
 153 ; a particular in- 
 tention not neces- 
 sary, 155 ; not to be 
 put off to the last of 
 the season, 155. 
 
INDEX. 
 
 263 
 
 Easter Water, 212. 
 
 Elevation of the 
 Mass. See Consecra- 
 tion of the Mass. 
 
 Ember Days, 144. 
 
 Epiphany, feast of, a 
 day of devotion, 
 139 ; the hearing of 
 Mass recommend- 
 ed on, 139. 
 
 Epistle of the Mass ; 
 the faithful kneel 
 during, at a Low 
 Mass, 49; sit dur- 
 ing, ata High Mass , 
 50. 
 
 Eucharist, Holy, 39; 
 what it is, 39; high- 
 est adoration due 
 to, 39; presence of, 
 known by the burn- 
 ing of the sanc- 
 tuary lamp, 39; 
 reverence due to, 
 when inclosed in 
 tabernacle, 40: 
 when exposed, 42; 
 when carried by 
 the Priest,45 ; genu- 
 flections to be made 
 to, 44, 45. 
 
 Evening Prayer, 217. 
 
 Examination of Con- 
 science^; before 
 confession, 83; 
 daily act of, 219. 
 
 iExposition of the 
 Blessed Sacra- 
 ment. See Eucha- 
 rist. 
 
 Extreme Unction, 92; 
 who must receive, 
 92 ; what to prepare 
 for, 99; how to as- 
 sist at, 103. 
 
 Fas t-D ays in the 
 United States, 144. 
 
 Fasting, what it is, 
 140, obligation of, 
 141 ; who are not ob- 
 liged to fast, 143. 
 
 First Holy Commu- 
 nion, 77; at what 
 age to be received, 
 77; previous in- 
 struction, 77; duty 
 of parents in regard 
 to which, 78 ; things 
 necessary for, 79; 
 day of, greatest in 
 the life of a child, 
 80. 
 
 Flowers, at funerals, 
 110 ; for the decora- 
 tion of the altar at 
 the Forty Hours' 
 Devotion, 237. 
 
 Forty Hours' Adora- 
 tion, 235. 
 
 Funerals, 106; prayer 
 at, 108; Funeral 
 Mass, 52, 111; to be 
 on time, 111. 
 
 Genuflection, 
 simple, 40; double, 
 42 ; how to make a, 
 40; Illustration, 41; 
 
64 
 
 INDEX, 
 
 to be made toward 
 the end of the last 
 gospel, when made 
 by the Priest, 51; 
 when to be made in 
 the sick-room, 103. 
 
 Gloria at Mass ; the 
 faithful to kneel 
 during, at a Low 
 Mass, 49; to stand 
 and sit during, at a 
 High Mass, 50. 
 
 Gloves, to be removed 
 before Commu- 
 nion, 65; before en- 
 ter i n g the sanc- 
 tuary for matri- 
 mony, 123. 
 
 Godparents, at 
 baptism, 27; the 
 selection of, 27 ; the 
 questions they are 
 to answer, 28; rules 
 for their guidance 
 at baptism, 29 ; spir- 
 itual relationship 
 of, 29; duties of, 29; 
 at confirmation, 38. 
 
 Grace Before and 
 After Meals, 222. 
 
 Groomsman, rules for, 
 at the marriage- 
 ceremony, 123. 
 
 Hat, to be raised in 
 passing a church, 
 47 ; on meeting a 
 Priest, 248. 
 
 High Mass, Postures 
 at, 50. 
 
 Holy Communion. See 
 
 Communion. 
 
 HOLYDAYS OF OBLIGA- 
 TION in the United 
 States, 133; obser- 
 vance of, 162. 
 
 Holy Family, Arch- 
 confraternity of, 
 recommended, 243. 
 
 Holy Water, 214. 
 
 Holy Week, days of 
 abstinence in, 149. 
 
 Immaculate Concep- 
 tion, feast of, a 
 holyday of obliga- 
 tion, 134. 
 
 Impediments of Mat- 
 rimony, 117. 
 
 Imposition of the 
 Ashes, 210. 
 
 Index of Prohibited 
 Books, 203. 
 
 Indulgence. See 
 Plenary Indulgen- 
 ces. 
 
 Indults, permitting 
 the use of rlesh- 
 meat, 147-148. 
 
 Intentions for Masses. 
 See Mass-Offerings. 
 
 Instruction of Chil- 
 dren. See Relig- 
 ious Instruction of 
 Children. 
 
 Late-coming to Mass, 
 137. 
 
INDEX. 
 
 265 
 
 League of the Sacred 
 Heart, recommen- 
 ded, 242. 
 
 Lent, fast and abstin- 
 ence of. See Fast- 
 ing and Abstaining . 
 Other observances 
 during. See Peni- 
 tential Seasons. 
 
 Letters to the 
 Clergy, bow to ad- 
 dress, 257. 
 
 Low Mass, Postures 
 at, 49. 
 
 Marri age - Ceremony , 
 the, 123; illustra- 
 tion of, 124; mar- 
 riage - instruction, 
 123. See Matrimony. 
 
 Mass, Holy, 48; what it 
 is, 48; Postures and 
 Actions at, 49 and 
 53 ; obligation to 
 h e a r , 133 ; just 
 reasons for omit- 
 ting, 134; coming 
 late to , 137 ; bearing 
 of, on days of devo- 
 tion recommended, 
 139. 
 
 Mass-Offerings, 55. 
 
 Matrimony, 114; pub- 
 lication of bans for, 
 115 ; impediments 
 of, 117 ; general con- 
 fession before, 120; 
 Nuptial Mass and 
 blessing, 121; 
 
 Words of Third 
 Plenary Council of 
 Baltimore in refer- 
 ence to, 122; cere- 
 mony of, 123 ; ques- 
 tions and answers 
 at, 126 ;Communion 
 at, 128; thanksgiv- 
 ing after, 128. 
 
 Month's Mind; Mass 
 on, recommended, 
 114 ; wben it may be 
 said, 57. 
 
 Morning Prayer, 217. 
 
 Mysteries of the 
 
 Nativity of Our 
 
 Lord, feast of. See 
 
 Christmas. 
 No vena, what it is and 
 
 how to make it, 238. 
 Nuptial Blessing and 
 
 Nuptial Mass, 121. 
 
 Observance of Sun- 
 day AND OF THE 
 HOLYDAYS, 162. 
 
 Offerings for Masses. 
 See Mass-offerings. 
 
 Offertory of the 
 Mass ; the faithful 
 to kneel during, at 
 a Low Mass, 49; to 
 sit daring, at High 
 Mass, 51. 
 
266 
 
 INDEX. 
 
 Palms, Blessed, 211. 
 
 Parish, 23. 
 
 Parochial School ; 
 must be main- 
 tained, 176 ; Decree 
 of the Third Plen- 
 ary Council of Bal- 
 timore regarding, 
 176 ; rules for par- 
 ents regarding, 177- 
 182. 
 
 Pastor, Conduct To- 
 ward the, 247-258. 
 
 Penance, Sacrament 
 of. See Confession. 
 
 Penitential Seasons, 
 The, 167. 
 
 Periodicals, Catho- 
 lic, 196. 
 
 Pew-rent, 158. 
 
 Plenary Indulgence, 
 225. 
 
 Postures at Mass, 49. 
 
 Prayer-book, to be 
 used at Holy Mass, 
 48 ; at Commun- 
 ion, 65; at Confes- 
 sion, 82; at morn- 
 ing and evening 
 prayer, 219. 
 
 Prayers of the Mass, 
 the faithful kneel 
 during, at a Low 
 Mass, 49; stand 
 during, at a High 
 Mass, except at 
 Requiem Masses, 
 50; Public, 58; at 
 the house of mourn- 
 ing, 109; morning 
 and evening, 217; 
 
 for the intention of 
 the Sovereign Pon- 
 tiff, 227. 
 
 Precepts of the 
 Church, 132 
 
 Preface of the Mass, 
 the faithful should 
 kneel during, at a 
 Low Mass, 49; 
 stand during, at a 
 High Mass, 51. 
 
 Preparation before 
 Communion, 65; 
 of a sick person, 
 95; of the sick- 
 room, 97 and 98. 
 
 Priest ; conduct to- 
 ward, 247; manner 
 of addressing, 257. 
 
 Private Baptism, 33. 
 
 Public Prayers, 58. 
 
 Reading, Catholic, 
 194. 
 
 Regina Co3li, 220. 
 
 Religion at Home, 187. 
 
 Religious Instruc- 
 tion of Children, 
 171 ; duty of parents 
 iu regard to, before 
 the children go to 
 school, 171; when 
 they have not the 
 advantage of a 
 parochial, or a Sun- 
 day school, 172; pa- 
 rents should bring 
 their children to 
 church with them, 
 173. 
 
INDEX. 
 
 267 
 
 Requiem Masses, 57. 
 Rosary, 228. 
 
 Santa Claus, abusive 
 impersonation of, 
 170. 
 
 Scapular, 231. 
 
 Sick-calls, 92. 
 
 Sick-room, Prepara- 
 tion of the, 97; 
 Arrangement of 
 the, (Illustration,) 
 98. 
 
 Sign of the Cross, 215 ; 
 how to make the 
 (Illustration), 218. 
 
 Sodality of the Chil- 
 dren of Mary, 
 recommended, 244 ; 
 of the Living 
 Rosary, 244. 
 
 Solemn High Mass, 51 
 
 Sponsors. See God- 
 parents. 
 
 Stations of the Cross. 
 See Way of the Cross. 
 
 Stipends. See Mass- 
 Offerings. 
 
 Sunday, Observance 
 of, 162. 
 
 Sunday School, 183; 
 who must attend, 
 183; rules for par- 
 ents regarding, 184. 
 
 Support of Pastor, 
 156 ; who are bound 
 by this precept, 156 ; 
 duty to support the 
 parochial school, 
 160 ; Decree of 
 
 Third Plenary 
 Council of Balti- 
 more concerning 
 160. 
 
 Table for the sick- 
 room, 99; Illustra- 
 tion of the, 100. 
 
 Table of Sins, in us- 
 ing the, 83. 
 
 Temperanc e-Soci- 
 eties, recommend- 
 ed, 246. 
 
 Thanksgiving after 
 Communion, 74. 
 
 Things for the Sick- 
 room. See Articles 
 for the Sick- Room. 
 
 Titles to be given to 
 the Clergy, 257. 
 
 Third Order of Saint 
 Francis, recom- 
 mended, 242. 
 
 Undertaker, Catho- 
 lic, to be employed, 
 107. 
 
 Vespers, 223. 
 Viaticum ; fast not 
 
 needed for, 96. 
 Vigils of feasts, as 
 
 days of fasting, 144. 
 Visiting the Priest, 
 
 250; the teacher at 
 
 school, 178-179. 
 
268 
 
 INDEX, 
 
 Wake, 109. 
 
 Water, Holy. See 
 Holy Water. 
 Easter- Water. See 
 Easter -Water. At 
 private baptism, 34. 
 
 Way of the Cross, 234. 
 
 Wax Candles. See 
 Candles. 
 
 Whitsunday, Vigil of, 
 a day of fasting and 
 abstaining, 144 and 
 148. 
 
 Women, Churching of 
 207. 
 
 Word of God, GO. 
 
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