The Principal Catholic Practices - Chapter 6 - Matrimony

Chapter 6 - A Great Sacrament

Matrimony a Sacrament. Nuptial Mass. Courtship. Divorce

There is, perhaps, no sacrament so important to the welfare of the human race, to the prosperity of nations and the happiness of individuals, as the sacrament of Matrimony. Not to speak of its undoubted influence in shaping the weal or woe of nations, its importance for the individual's spiritual welfare cannot be estimated.

As a priest the writer has seen careless young men and frivolous girls grow serious in the pursuit of their soul's salvation after having been united in the holy bonds of Matrimony with a God-fearing woman or well-bred young man. But alas, he has also seen innocent maidens and promising young men sacrifice their virtue and their common sense when united in marriage with a man or woman of worldly motives and un-Christian principles. As a contract Matrimony binds and binds forever. Therefore, the greatest caution and prudence must be employed by those contemplating this important step. But it is rather as a sacrament that we view Matrimony here.

There were no sacraments when God first created man and woman and joined them together in the intimate relationship of wedlock. There was no need of means of grace, for man proceeded from the hand of the Creator undefiled and not subject to concupiscence. However, he boldly and brazenly rebelled against God and fell from his high estate. Henceforth he was a creature tormented by passion and subject to internal and external temptations.

He had to endure a long period of expectation until the promised Redeemer came. The Saviour appeared and. redeemed the world. No one could partake of the fruits of Redemption, however, except by drawing from those channels which the Saviour provided. Chief among these are the sacraments. And when He so lovingly provided for our every need. He did not neglect to give men and women united in holy wedlock the bountiful fruits of His merits. He raised Matrimony to the dignity of a sacrament.

We often speak of people being married by a priest. This is not quite correct. The priest is merely a witness at a marriage ceremony. The contracting parties actually administer the sacrament to each other, by respectively declaring their consent to accept the other as husband or wife. The priest, however, is a necessary witness, for the Church demands that marriages of Catholics take place before a priest and two witnesses.

The Nuptial Mass is not necessarily a part of the marriage ceremony. In fact, when bride and the groom leave the altar, just before the priest begins the Mass, they are already joined in the holy union of Matrimony.

Genuine Catholics, however, are not satisfied with the brief ceremony of the sacrament; they desire the added blessing of the Great Sacrifice which is offered up for their intention. Accordingly many priests refuse to perform the marriage ceremony for Catholics except they consent to have the Nuptial Mass. Of course, in mixed marriages there is notd a Nuptial Mass. Neither may such marriages take place in church.

There is a very particular reason for insisting upon the Nuptial Mass in marriages where both parties are Catholics; namely, to obtain the bridal blessing. And, indeed, who stands in greater need of God's blessing than the woman destined by the Almighty to be His instrument in carrying on the great work of creation? And is it not a token of her sincere Catholicity that she who stands on the threshold of a new life, who may be the means of rearing saints as well as the occasion of lost immortal souls, humbly prostrates herself before the Father in heaven to receive His blessing?

The utter frivolity with which many, in our times, rush into the sacred alliance of marriage is evidence sufficient that this state is generally not considered as something sacred. Needless to say, the blessing of God is not sought. And consequently the words of the poet are verified:

"Thus grief still treads upon the heels of pleasure;

Married in haste, we may repent at leisure."

Time and experience have demonstrated that married life is not all sunshine and roses. There may be roses, but the stems from which they are plucked are thick with thorns. Too many forget that we have no permanent dwelling on earth. They expect that human love can satiate the yearning of the heart for happiness; and they look to marriage as the source of complete joy. But when the dark clouds of disappointment lower above them, and storms of disagreement mar the fair horizon of their future, they are apt to forget the vows of eternal fidelity pledged before the altar. It is then that the blessing of God and sacramental grace is needed.

Therefore, good Catholics, who enter the sacred state of wedlock, are solicitous to obtain the full blessing of God by a worthy reception of the sacrament, and by receiving the precious benediction of the holy sacrifice of the Mass.

Matrimony being of such great importance to national welfare and to the well-being of the individual, it is apparent that the preparation for marriage should be a matter of more than ordinary care. Courtship is generally recognized as a period of time allotted to a man and woman for the purpose of learning to know each other with a view to marriage. It is not a time merely for frivolities. Nor is it a period of license and utter disregard of the proprieties of social intercourse. Here let us emphatically register our condemnation of long courtships. They are not necessary; and in very many instances are conducive to immoral living. You cannot trifle with human nature. Love may be pure and noble; but it may also degenerate into a ruining passion.

We do not suppose for a moment that a decent girl will give up her most precious treasure, her virtue, without a struggle or protest. But small irregularities lead to great crimes. Liberties are allowed which soon take upon themselves the aspects of criminal actions. If ever the saying that '*love is blind" were true, it is substantiated only too frequently by the shame and remorse that blights the lives of innocent girls who give up their virtue in the name of love. And do we not understand that every man must think less of the woman who falls, even though he be the cause of her dereliction? To his better self she was the noblest being in creation; with the eyes of love he saw in her a beauty and charm which, perhaps, was not apparent to others. Had she maintained her sublime position in spite of temptation, her loveliness would have been enhanced. But her fall puts her down to the level of ordinary human beings.

A girl owes it to herself to preserve her heart undefiled during the time of courtship. If any man refuses to respect her firm determination to preserve her purity, that man is not fit to be her husband, and will probably prove to be a cruel, passionate beast. The young man must show that he is worthy of a good girl by at all times proving to be the protector of her virtue, not its assailant.

An equally important reason for sinless courtships is the fact that the period before marriage is a direct preparation for the life that is to follow. Happy young couples may have visions of a life that will differ materially from the lives of all others. However, they are destined to be disillusioned. Married life is not all pleasure. It may be full of happiness, nevertheless, if man and wife live holy lives and enjoy the blessing of God. But can they expect God to bless a union that has been preceded by crime and daring disregard of the commandments? It may be taken as an axiom that God blesses those who seek His blessing and strive to merit it. But vice versa, those who call down upon themselves the wrath of God by trampling upon His laws should not be surprised if God's punishment is visited upon them.

But there is another danger, and it is not an imaginary one. When the day set for the marriage arrives, those who are to receive the sacrament are expected to go to confession and holy communion. If the past weeks and months have been spent in sinful liberties, the danger is very great that shame and fear will suggest a bad confession, in which these sins are omitted. Oh, what a preparation for the holy state of Matrimony! To begin with a sacrilege a life that must have the blessing of God! What a sad wedding day it must be for bride and groom if their conscience tells them that they have committed a hideous crime by compelling their God to enter hearts that are foul with sin and sacrilege! And the years that are to come, years of trials and hardships - will God bless them?

Need we further proof that courtships should be short, and that the principals should exercise the greatest caution so as to avoid sin and merit the blessing of God? Happy the bride and groom who can enter the marriage state with a clean heart. They too will have trials and disappointments - but the grace of God will always strengthen and refresh them.

It will be apparent that marriage, this holy union which God Himself ordained, should be inviolate, and that divorce is un-Christian, immoral, and intolerable. And yet the greatest scandal in our country is the frequency and facility with which divorce is granted. The Church does not recognize divorce. "What God has joined, let no man put asunder." Liberals and atheists may fret and fume, but she will never change her stand. She told Henry VIII that divorce was a crime, even though it cost her a kingdom. She clings to her interpretation of the law of God and will ever cling to it. And unless our country awakes to the danger that threatens to undermine her stability, divorce, the greatest enemy of the human family and of national welfare, will ultimately destroy the very pillars of government. For the nation depends upon the family. If the purity and integrity of the family are maintained, we may with confidence look forward to a great and mighty nation. But if the family is disrupted, if its purity is defiled, the nation will rapidly go to its grave, just as the nations of the past have sped on to ruin and oblivion.

What a boon for the human race that God has raised Matrimony to the dignity of a sacrament! May He speed the day when the peoples of all nations will look upon this holy union as one ordained by God and blessed with sacramental grace.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920


Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Chapter 5  - Eucharist

The Principal Catholic Practices - Chapter 5 - Eucharist

Chapter 5 - Invited by the King

The Banquet. Private Audience

I. The Banquet

The foregoing chapter will have established the fact that the Holy Eucharist is, without a doubt, the greatest blessing the world enjoys. And as was stated before, it is preeminently destined to be a food.

Men and women gather at banquets to be entertained and to parade their fineries. Only those with means can attend the banquets of the world. And their purpose is not so much the nourishing of the body as the launching of some pet scheme before the assembled guests, or the celebration of some event. But the Holy Eucharist is a banquet to which we are invited by the King. We are to partake of this food solely to nourish the soul and become more intimately united with the King Himself. Well might this food be called the "Bread of Angels." It is more than that. It is the food that makes us like unto God. How gracious is the King who invites us! Not merely once in a great while may we come to the feast, but every day, and that upon His express wish and desire.

However, we must be properly garbed for the Banquet. It is not sufficient that the clothing of the body be properly arranged and as clean as circumstances will allow; but the soul must wear the garment which the poorest of us can afford, the magnificent vesture of Sanctifying Grace.

With regard to the preparation of the body, it is asked of us to refrain from eating and drinking from midnight before the day of receiving holy communion. It would naturally be expected that we appear at the Banquet suitably clothed. Not that the poor are barred - by no means. But even the poor may be clean and tidy. Yes, even though we are in rags and covered with dirt, Our Saviour does not refuse to come to us as food for our souls. Indeed, I feel safe to say that the King would much rather enter the heart of the leper or the tramp than be compelled to take up His dwelling in those creatures of His who defile the temple of God by their immodest apparel. Can those girls and women be possessed of faith who approach the Holy Table insufficiently and immodestly clothed? Can they be welcome guests of the King who by their criminal exposure of their bodies entice the lustful looks of others and thus occasion sin? A hundred, yes a thousand times better that they would come in ragged and soiled clothing than that they appear in a garb that tends to frustrate the very purpose of holy communion, the sanctification of the soul. There is no excuse for the wickedness. It will not suffice to say: "We must follow the styles, and that is what the styles call for." They must not; and as Catholic girls and women they should not follow a style that has been designed by the tools of the archenemy of society.

The proper preparation for the reception of this great sacrament further demands that the soul be clothed with grace. Hence the necessity of going to confession before holy communion if we should be in the state of mortal sin. After confession we should strive to keep our hearts unstained and even free from venial sin. However, venial sins that may have been committed should not restrain us from frequently approaching the Banquet Table.

It is understood that we prepare ourselves further by prayer, by acts of faith, hope, love, and desire. It must also be taken for granted that we approach this great sacrament with sincere reverence and devotion.

Sometimes we fail to experience the joy and happiness which rightfully should be ours after receiving holy communion. This may be due to a temporal indisposition of the body. But is it not possible that we do not receive the Blessed Sacrament with sufficient faith and desire? We may not be able to experience the great longing of a Saint Philip Neri or a Saint Gertrude for the Holy Eucharist; but we can, at least, be rewarded with singular peace and happiness if we devoutly prepare for holy communion.

But even though the effects of our spiritual nourishment are not immediately apparent, God is working unmistakably in our souls. Have you not been amazed at the marvelous bravery and incredible courage of the little boys and maidens of early Christian times who fearlessly faced the torments that they were subjected to? What was it that gave them such superhuman courage? It was the Bread of Angels that had nourished their souls.

And, in a world full of vice and immorality, what is the secret reason that so many men and women inhabiting the monasteries and convents are able to preserve their hearts in virginal purity? It is undoubtedly the Food that daily nourishes their souls, that strengthens their wills, weakens their evil inclinations and envelops their souls in such protecting grace that the powers of hell are helpless in their endeavor to smirch them.

Those of us who are careless about going to holy communion, who decline the insistent invitation of the King, do we realize that God has given us the best and the greatest gift in offering Himself in the Holy Eucharist? Do we understand and appreciate that here is a means that absolutely insures our eternal happiness? How, then, can we be cold and indifferent?

The world is in a sad state of confusion. Indeed, the time seems drawing near when the words of Our Saviour will be verified that even the just will be misled. Satan seems to have taken inventory of all his resources, and is even now launching a bold campaign of soul-destruction that threatens to spread ruin far and near. For Spiritism, the devil's own religion, has taken firm root in many countries, and even intelligent men and women are throwing incense on the altars of this mysterious cult. We may be sure that the evil one has not yet exhausted his resources.

Therefore now more than ever Catholics must turn to the great source of true knowledge and the fountain of strength, the Holy Eucharist. Pope Pius X, considered by many a saint, had wonderful foresight - or was it the guidance of the Holy Ghost - when he promulgated the exhortation to frequent and even daily communion. No enemy and no fiend of hell can thwart the plans of God; but they can do much to destroy human souls. God gives us the remedy, the spiritual nourishment. If we refuse to accept it, if we decline the invitation, the guilt is ours entirely.

II. The Private Audience

Some years ago the writer had the great happiness of being admitted to an audience with the saintly Pope Pius X. I had made a long journey at great expense in order to experience that thrill of joy that passes over one when the Father of Christendom reaches forth his hand and grasps your own. The audience was limited to a short period of time, during which none of those admitted ventured to breathe a word. Instead we knelt down before the august pontiff and bowed our heads to receive his blessing. The Holy Father spoke to us kindly and blessed our parents and relatives. We had attended his Mass and had received holy communion from his hands. Also we had the rare privilege of breakfasting at the Vatican. Altogether it was a day that will never be forgotten, a day of happiness and joy.

But One greater than the Pope is willing, nay, anxious, to grant every human being audience; not only once in a lifetime, but any one of us may have a private audience at any time we wish. It is our high privilege of visiting Our Lord in the Blessed Sacrament. Indeed, if He would manifest Himself in all His glory, not one of us would venture to approach the sanctuary. And even if, by any means, we could be induced to draw near, speech would fail us, fear and trembling would overmaster us. The thought of the least of our sins would plunge us into abject misery. But how wonderfully the King has provided against these contingencies! Under the humble species of bread He hides His majesty in order that we might come with confidence and lay our wants before Him.

Therefore on our way to work, or whenever passing a Catholic church let us enter, if only for a moment, yes, if only to genuflect before the tabernacle. The King will recognize the thoughtfulness of His subject and will reward it. You say that you have no time. Perhaps the nature of your errand precludes the opportunity of tarrying long; but surely a moment is yours. Do you know that if we really want to do anything we find time?

Our Lord in the Holy Eucharist has been called the "Prisoner of Love." What? The King a prisoner! Indeed He is; but His imprisonment is of His own choice. It is love for us that keeps Him in the tabernacle.

We will never understand the love of God for us. Perhaps if we could detach ourselves from the material things that hold our interest and claim our time, if we could but lift our vision above and beyond this life, we could estimate, in some manner, the wonderful love of God.

But even in the midst of a sinful and material world we could see that love if we tried. The surest means of attaining a loftier and nobler vision is to betake ourselves frequently to the hallowed vicinity of the tabernacle. There the angels of God waft the sweet fragrance of sanctity about the Lord's little prison. And from it the all-consuming fire of love bursts forth. We cannot but be purified by this fire. And going forth from the King's throne-room we know that we have been sanctified; we feel secure on our way; for it is as though the angels from the vicinity of the tabernacle were accompanying us.

The great need of our times is not more knowledge and erudition, but greater intimacy with the King whose subjects we are. The sweet union with our God in holy communion can be approached in sublimity only by the high privilege of visiting Him and personally conversing with Him.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Chapter 4 - Attending Mass

Principal Catholic Practices - Chapter 4 - Attending Mass

Chapter 4 - Attending Mass

A Great Privilege. The Ceremonies of the Mass

When on that memorable first Good Friday the sacrifice of the new Law was offered on the cross, the veil of the temple at Jerusalem was rent, signifying the passing of the Old Testament with its numerous bloody and unbloody sacrifices. Henceforth from the rising of the sun unto the setting thereof a clean oblation was to be offered to the name of God. The sacrifice of the Mass, the renewal of the sacrifice of Our Saviour on the Cross, is daily offered in thousands of churches and in every land of the globe. Whether the scene be a wretched hut erected of clay and rushes or that magnificent pile of stone and marble, Saint Peter's at Rome, the sublime act of worship is everywhere the same. At Saint Peter's, where Mass is celebrated amid the glow of many burning candles, surrounded by the masterpieces of the world's greatest artists, enhanced by the historic relics that lend added distinction to the superb basilica - the reverence and fervor of the faithful is no greater than in the little mission shack where the priest has erected a temporary altar of rough boards, where but two candles burn and bare walls loudly proclaim the little congregation's poverty. It is not the external magnificence and splendor that attracts the people. It is the Holy Sacrifice itself.

Our imagination may soar to lofty regions in search of the sublime and majestic, but it cannot picture to us anything more noble than the sacrifice of the Mass. Poor human beings who boast of no more honorable ancestry than the dust of the street kneel down in humble adoration, whether it be in Saint Peter's at Rome or in the poor country church, and upon the altar God is offering Himself! God, omnipotent Creator of the universe, Maker of the angels and of men, God magnificent, Source of all beauty and joy, offers Himself as sacrificial victim for the poor mortals surrounding the altar! Sublime? It beggars description. Wonderful? The most astounding miracle of all times.

And mark well, we are not compelled to stand at a great distance with separating walls to bar us from actual participation in this great mystery. The poorest of us may confidently prostrate himself before the altar. Oh, what a glorious privilege it is to be allowed to attend Mass, to come so close to that sacred spot where invisible angels adore their Lord and God! Nay, more, the sacrifice offered is for us, and we directly participate in its bountiful fruits. A world was redeemed by the sacrifice of the cross, and great merit was stored up in the spiritual treasury of the Church. Every renewal of that sacrifice pours forth upon the world countless blessings and favors of God. These are in particular showered upon the priest, those for whom the Mass is said, and those who attend devoutly. Was there ever so blessed a privilege as that extended to the humblest Catholic?

Because of the grandeur and lofty significance of the sacred rite, a certain etiquette is asked of Catholics which is not demanded of the worshipers in non-Catholic churches.

As we enter a Catholic church we bend the knee in adoration of Him who unceasingly dwells in the tabernacle. Our conversation is limited to the absolutely necessary. We realize that we are in the court of the King, and that here is no place for levity.

When the priest, garbed in the vestments prescribed by the Church, enters the sanctuary and ascends the altar to begin the exalted act of worship, we strive to unite our intention with his; namely, to renew the sacrifice of the cross.

For those thoroughly instructed in the meaning of the various parts of the Mass, no prayer-book would be needed. If they were sincere in their endeavor to partake in the great sacrifice, their hearts would send forth endless aspirations and pious thoughts to make the Mass most fruitful for them. But in view of the frailty of human nature, it is well to have a prayer-book at hand. Thank God, there is no dearth of good books of devotion. Father Lasance has compiled a number of very helpful books dealing with the profound mystery of the Holy Eucharist. Then there is "The New Missal for Every Day" intended for all who would like to follow the Sacred Rites as it were step by step, and word by word and which can be obtained from any Catholic book-seller.

Let us now briefly accompany the actions of the priest through the Mass. I say briefly, for it will be apparent that in a book of this kind it would be impossible to give a thorough explanation of the Mass.

After the celebrant has opened the Missal he descends to the foot of the altar. With eyes cast down in humble recognition of his unworthiness to look up to heaven, he begs God to purify his heart and make him worthy to enter the Holy of Holies. And with head bowed in deep contrition he confesses his guilt in the Confiteor.

From the preparation at the foot of the altar he arises with unbounded trust in the mercy of God, ascends the altar steps, and stoops to kiss the center of the altar table. This first kissing of the altar is intended in an especial manner as a veneration of the relics of saints. For we must know that in every altar upon which the holy sacrifice of the Mass is offered, there is an altar stone in which relics of martyrs and saints are enclosed.

Proceeding to the right of the altar and making the sign of the cross, the priest begins the Introit (Entrance) of the Mass. Now the Introit, Epistle, and Gospel are not always the same. They are variable according to the nature of the day in the Church calendar. Nor are these first prayers and readings from the Bible to be taken as an integral part of the sacrifice. Rather their purpose is by suggesting pious thoughts and wholesome aspirations to prepare the priest and the faithful for the tremendous mystery that is to follow.

The Kyrie Eleison and Christe Eleison that follow immediately after the Introit are Greek words, and signify "Lord, have mercy on us; Christ, have mercy on us."

The Gloria in excelsis Deo et in terra pax hominibus honae voluntatis is the angelic hymn which in part was given us by the angels announcing the happy tidings of the birth of the Saviour. It has been added to by the Fathers of the Church, and today is a magnificent hymn of praise to the Three Persons of the Blessed Trinity.

After the Gloria - or, if it is omitted, after the Kyrie - the priest proceeds to the right of the altar to say the oration (prayer) of the day. Sometimes two, three, and five orations are said accordingly as the liturgy calls for a feast of greater or lesser degree. These orations are called Collects, from an old custom of collecting the people before proceeding to the station where the Mass was to be said. They contain petitions to God for the faithful through this intercession of the saint whose feast is celebrated; or, if it be a feast in honor of any of the three Divine Persons, His power is invoked.

Then follows the Epistle on the same side of the altar and the Gospel on the left side. These are extracts from the Bible. The former being usually parts of letters of the apostles or selections from the prophets; the latter are episodes from the narrations of the Gospel-writers, or evangelists.

On certain days the Gospel is followed by the Credo. The Credo is our profession of faith; for in concise and pregnant phrasing it contains all the truths of our religion. There are many symbols of faith, and all are built upon the first, the Apostles' Creed. The one used in the liturgy of the Mass is called the Nicene Creed, because the definition of the Council of Nice (325) concerning the divinity of Christ is given therein almost word for word. This profession of faith occupies a most logical position in the Mass, For in the Gospel we hear the Word of God, which demands faith from us. Our Credo is therefore an echo to the call of God.

We now approach the real sacrificial action. Priest and people have been well prepared by the foregoing; and with holy thoughts in their hearts they may now approach the great mystery. Since the Mass is not only an offering and consecration, but also the consumption of the Sacrificial Victim, the Mass easily divides itself into three main parts:

1. The Offertory,

2. The Consecration,

3. The Communion.

1. The Offertory. After reciting the antiphon of the Offertory the priest uncovers the chalice, and first offers the host of bread and then the chalice with wine. It has always been customary for the faithful to make some offering at this time. Originally they brought bread and wine, from which the priest selected the materials for the sacrifice. Our custom of taking up the collection at the time of the Offertory is but a reminder of ancient usage.

Concerning the nature of the bread and wine offered, we cannot here go into a lengthy explanation. Suffice it to say that the bread must be unleavened and made of pure wheat-flour. (In the Greek rite, leavened bread is permitted.) The wine must be the pure juice of the grape, and must be beyond the stage of fermentation.

Holding up the patena with the host, and for a moment raising his eyes heavenward, the priest implores the almighty God to accept this oblation, which he, unworthy though he be, offers in propitiation for his own sins, for the transgressions of the faithful who are present, and for all members of the Church living and dead.

We see him next at the right side of the altar, where he pours wine and a little water into the chalice. The mixture of water and wine symbolizes the two natures in Christ. Returning to the center of the altar, the priest raises the chalice with wine, saying the words: "We offer Thee, O Lord, the chalice of salvation, while we earnestly beg Thy mercy that it may ascend to the face of Thy Majesty with the odor of sweetness unto our salvation and that of the whole world." And bowing profoundly with folded hands resting upon the altar he humbly offers himself and the faithful to God in order that the sacrifice may be pleasing to the Lord.

The priest goes to the right of the altar where the ceremonial of washing the hands is performed. This again reminds the priest that the greatest purity of heart is demanded of him. Returning again to the center of the altar, he bows in prayer for a moment, and turning toward the congregation exhorts all to pray: Orate, Fratres - "Pray, Brethren." The servers at the altar respond in the name of the people, begging the Almighty to deign to accept the priest's sacrifice for the glory of God and for the welfare of the whole Church.

The oration called the Secret (because said in a low tone) is said, and we come to the direct preparation for the solemn and ineffable act of consecration.

2. The Consecration. The sacred rite thus far was replete with beauty and significance; but now we stand on the threshold of the tremendous action that brings the Son of God upon the altar with flesh and blood, with humanity and divinity.

We read in Holy Scripture that Our Lord thanked God before consecrating the bread and wine. In like manner the priest sings the Preface, the wonderful hymn of thanksgiving. It has been said by some great musician that the Preface of the Mass is the most beautiful piece of music that ever was written. Certain it is that the words of the Preface are replete with lofty and holy thoughts. This noble hymn of praise concludes with the "Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth" - "Holy, Holy, Holy Lord God of hosts."

After the joyous Hosanna has subsided, a solemn silence sets in - we have come to the Canon of the Mass. The Canon signifies the unalterable rule by which the sacred rite of consecration must be undertaken. The subdued tone of voice used by the priest indicates that this is the act of the celebrant alone. The prayers said are at times petitions to God for His blessing and for the great miracle of transsubstantiation; then again they are pleas that the sacred rite may be fruitful for the living and the dead.

After the priest has said the third oration of the Canon, he proceeds to the act of consecration. Let us hear the beautiful prayer that precedes the act: We beg Thee, O God, to deign to make this offering blessed in all things, true to precept and acceptable so that it may become the body and blood of Thy most beloved Son, Our Lord Jesus Christ."

The celebrant then takes the host of bread in his hands, blesses it and bows over it, saying the words of Christ: "Hoc est enim Corpus meum" - "For this is My body." Oh, God, how unfathomable are Thy mysteries! A priest of human clay, by the power bestowed upon him in ordination, changes bread into the living body of the Son of God! He bends his knee in adoration and raises the Sacred Host to be adored by the people, and laying it upon the linen corporal again adores.

Taking the chalice, he blesses it and says the second part of the act of Consecration: "Hic est enim Calix Sanguinis mei, novi et aeterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum." - "For this is the chalice of My blood, of the new and eternal testament, the mystery of faith, which will be shed for you and for many for the remission of sins."

The invisible angels who fill the sanctuary prostrate themselves before the altar in adoration of the King of kings who reigns in their midst.

The prayers that immediately follow the Consecration are prayers of oblation, offering to God the magnificent Sacrificial Victim. The essence of the sacrifice is completed. But even as the preparation for the great act was rich in spiritual treasures, so the Church leads the Mass to its conclusion by weaving a garland of most beautiful ceremonies to crown the Spotless Lamb.

Before the Consecration the priest had prayed in a special memento for the living. Shortly after the action we find him again bowed in prayer with hands folded at his breast. He is begging God to make the souls of the faithful departed partakers of the fruits of the sacrifice. And again as he strikes his breast and audibly says "Nobis quoque peccatoribus" he pleads for the living. A short oration closes the Canon and we proceed to the preparation for Communion.

3. The Communion. The Holy Eucharist is essentially a sacrifice that is to be eaten. And thus the third principal part of the Mass is the Communion. What better preparation could we have for this feast of love than the prayer which Our Lord taught us? And thus we find the priest saying the Pater Noster, the Our Father.

Shortly after the recital of the Lord's Prayer we see the priest taking the Sacred Host and breaking it into three parts the smallest of which is put into the chalice containing the Most Precious Blood. This little liturgical act signifies and symbolizes the destruction of the Lamb which was tortured and crushed on Calvary.

From now on the preparation for the Communion is essentially a cry for peace. Thrice the priest says the Agnus Dei - "Lamb of God, who takest away the sins of the world." Twice he concludes the invocation with "Have mercy on us"; but the third time we hear "Grant us peace." The Holy Eucharist is preeminently the sacrament of peace. It brings peace; but also demands peace among the faithful if they would receive it worthily.

The three succeeding orations said by the priest, as he humbly bows over the Sacred Species, are his direct preparation for holy communion. Even at this solemn moment he begs God that the sacrament which he is about to receive may not be to his eternal damnation. We see here with what care and devotion we must prepare for the entrance of the Lord God into our hearts.

After the Sacred Host and the Precious Blood have been consumed, the third principal part of the Mass is completed. The priest is purifying his hands and the chalice with water and wine. Again he goes to the right of the altar, where the Communion antiphon is said and subsequently the oration, which is similar in construction to the first oration of the Mass.

Returning to the middle of the altar, and after announcing to the congregation that the Mass is finished - Ite, Missa est - he prays God to accept the sacrifice just offered; and turns to bless the people. The very last action in the Mass is the reading of the Gospel, usually a selection from the first chapter of Saint John proclaiming the divinity of Christ.

During the Mass you will observe that the priest frequently turns to the congregation with the words: "Dominus vobiscum" - "The Lord be with you"; the servers answering in the name of the faithful: "Et cum spiritu tuo" - "And with thy spirit." It is this oft-repeated greeting and response that binds the priest and people together in the offering of the sacrifice.

In the light of this brief explanation of the great mystery, can we wonder that the sacrifice of the Mass is the main doctrine of Christian worship? And can we be amazed that a reverential silence and great devotion is demanded of the faithful? Deprive us of the Holy Sacrifice, and you take away the life-blood of our religion; forbid its celebration, and priests will risk their lives to offer it as they have done many times in the years of persecution. For the sacrifice of the Mass is the most glorious boon that God has bestowed upon the human race; it is the one great means of holding back the avenging hand of God when individuals and nations ruthlessly trample upon His commandments. For in this sacrifice, from sunrise to sunset, day after day the Son of God is pleading with the Father for human beings.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Chapter 3 - Confession

Principal Catholic Practices - Chapter 3 - Going to Confession

Chapter 3 - Going to Confession

Preparation. Contrition. Accusation. Scrupulous Conscience

"I am going to confession." With what varied emotions these words are uttered! To some the thought of going to confession is very consoling, for it brings with it the definite conviction that they will be purified in the holy sacrament and that God's sweet peace will descend upon their hearts. But not a few look forward to confession as a great trial attended by nerve-wrecking worries and fears.

It is for the purpose of making confession easy and consoling to all who read the following pages, that they are written.

In the first place, a good confession, one that eases the conscience, postulates a suitable preparation. It is not a vain and ineffectual practice to go to confession. But it is that great and momentous undertaking whereby the creature, with suppliant knee and contrite heart, begs the Creator for forgiveness of the sins that condemn him to eternal hell. It is that sublime act of divine love wherein the almighty God stoops down to His erring subject, raises him from his knees, and clasps him to His bosom in fatherly forgiveness. Truly, then, this sacrament is worthy of most conscientious preparation.

Because we are dealing directly with God - for after all the priest is only God's vicar - it is becoming that we seek the aid of the Holy Spirit so that we may properly place our cause before the Most High.

We now review our past life since our last worthy confession. Some people prefer to follow the commandments of God and the precepts of the Church in examining their conscience. And this is perhaps the easiest method. Others, especially those who frequently receive the sacrament of Penance, find it more convenient to review their daily activities at work, in the home, and in company. In examining the conscience, the sins that are known to be mortal sins - i.e., transgressions of the law of God committed with full knowledge, free will, and in an important matter - should be remembered with numbers and any circumstances that render the sins more grievous. Thus, for instance, a sin of impurity committed with a relative adds to the crime the guilt of incest.

It is not at all necessary that we consume hours in examining our conscience. For the person who approaches the sacrament monthly, fifteen minutes will prove to be ample time for a conscientious examination.

When you have thoroughly searched your soul for the sins that render it displeasing to God, you should not at once rush into the confessional; but you should first make a good act of contrition; i.e., an act of deep sorrow for your sins, with the firm purpose of amending your life and atoning for wrongs done. In the writer's experience as a confessor he has observed that great numbers go to the confessional without having previously made an act of contrition. They seemed to think that contrition expressed by them after the recital of sins is ample and sufficient for the requirements of the sacrament. And indeed it would be if we could be certain that what we were saying was really an act of contrition, an act of sincere sorrow such as is demanded for the worthy reception of the sacrament. But, have you not often found that after the priest had given you a penance, your thoughts were clinging to the words of his counsel, or were busied with parts of your accusation? How could you hope to make a good act of contrition under these circumstances? Besides, the time between the actual confession of guilt and the absolution by the priest is so short that only those who frequently make an act of contrition will be able to do so in the brief time allotted them. Therefore it is urgently advised that we strive to excite a real sorrow for our sins before we approach the confessional.

Theologians distinguish between perfect and imperfect contrition. As far as the pain of sorrow in our hearts is concerned, it may be equally great in either case. But the motive, that which makes us feel sorry, is what renders the quality of contrition perfect or imperfect.

Ordinarily we would not feel sorry for our sins, for our fallen nature is inclined to sin, and actually believes it is acquiring a good by sinning. But an act of contrition is not guided by any natural motive, but by a supernatural one. If that motive is the fear of God's punishment, the fear of hell, purgatory, or some temporal visitation of the Lord in life, we at once see that the motive is selfish. We are not so much concerned about God's offended dignity as about the welfare of our body and soul. And because our motive is less noble, our contrition is imperfect. However, such contrition suffices for the sacrament of Penance.

But where is the genuine Catholic who is satisfied with imperfect contrition? It should be our aim to make our contrition perfect. It is made perfect by the motive. We are heartily sorry for our sins and firmly determined not to commit them again, not merely because we fear punishment, but because we realize that we have been wretchedly ungrateful to a merciful and loving Father. Our mind recounts the great manifestations of God's love for man. We see again the hardships and privations of Bethlehem; our fancy recalls the terrible tragedy of Calvary. As we see the God-man hanging on the cross, reviled and insulted by His tormentors, suffering the most excruciating pain, we ask Him, "Why, O God, dost Thou endure so much? Couldst Thou not descend from the cross and confound Thy enemies?" And He answers us: "I cannot, for a greater power than steel and iron holds me fast - it is love." In order to save me from everlasting pain in hell my Saviour took upon Himself the cruel torture of the passion, and that in spite of the fact that He clearly foresaw my sins and black ingratitude. Can we behold this magnanimous love of God for us and not be stirred to the very depths of our soul? Can we accept this unbounded love and not return our affection? In the light of love the hideousness and foulness of our sins stand out in all their hatefulness. We see the disgusting ingratitude of our hearts; we determine never again to offend our loving God; our being is truly filled with love - we have perfect contrition. How much the more purifying and consoling will our confession be if we earnestly strive to make an act of perfect contrition!

We then approach the holy tribunal of penance to acknowledge our sins. With the humble Bless me Father, for I have sinned," we prostrate ourselves before our confessor and sincerely and completely tell the sins as we know them, being careful not to exaggerate nor minimize their guilt. The willful omission of one mortal sin renders our confession incomplete and therefore unworthy. The fear of betraying the inmost secrets of our heart should not influence the integrity of our accusation, for we know that the priest is bound by the seal of confession, and may not under any circumstances whatsoever betray the least of our sins.

Having confessed our sins, we humbly give our attention to the counsel of the priest, willingly accept whatever penance he imposes, and when he raises his hand preparing to speak the words of omnipotence absolving us from our crimes, we may renew our contrition.

But some one will say: "That is all very well, as far as it goes, but priests are not always so kind and fatherly. They are sometimes very irascible and find fault with everything, so that confession becomes a dreadful ordeal."

It is true, some priests make confession hard for their penitents. This may be due to several reasons, chief among which is the fact that priests are human beings subject to fatigue and the weaknesses of human nature. If one or the other penitent finds confession to be a dreadful ordeal, you may be sure that it is no sinecure for the priest, who must sit and listen to hundreds. And if the priest seems stern and exacting, he may only be zealous for your soul's welfare, for perhaps he realizes that indulgence and the utter failure to set you aright may be the means of repeated unworthy confessions and your ultimate damnation. One thing is certain, he will do you no bodily harm, for a screen separates penitent from confessor. If he seems to be unduly exercised over your failings, remember that his severity would be but mildly comparable to the sternness and anger of the just God had you died in the state of mortal sin.

But really there is a class of people for whom confession is a great trial, not merely because of the sternness of the priest, but also because they leave the confessional dissatisfied and without that peace of heart that should go with a good confession. I refer to those afflicted with a scrupulous conscience. The desire to avoid everything sinful and to confess all our failings with exactness is not termed scrupulousness. That is merely conscientiousness. But the constant wavering between right and wrong; the fear of sinning where others do not think of sin; the desire to repeat sins over and over again - these are the signs of scrupulousness. Those who are thus afflicted also would like to go from the confessional with peace in their hearts and their minds at rest. For their benefit the following is written.

First of all, you must know that scrupulousness is not a fault; rather it is a disease; and in many cases is curable. It may be due to disorders of the nervous system arising from the improper functioning of certain organs of the body. Realizing that it is a disease of the soul, it is your duty to try to cure the malady. Now the physician of the soul is the priest. To him you must go, and place yourself absolutely under his guidance. He will undertake to cure you under one condition; that is, that you promise to obey him in all things. If he says not more than fifteen minutes are to be consumed in examining your conscience, you must obey. If he tells you not to repeat your former confessions or sins of your past life, you must not attempt to do so. If you have disobeyed him, do not go to some strange priest to conceal your disobedience; but go to your regular confessor, admit your fault, and renew your promise of obedience.

But why this absolute obedience to the confessor, even when he tells us to do that which apparently seems to be a carelessness in making our confession? First, because the scrupulous person has not a reliable conscience, and you may be sure that the priest, who is eminently qualified to direct him, will not suggest anything that militates against true conscientiousness. Secondly, common sense tells us that we cannot expect a cure if we act contrary to the directions of our physician. The priests of the Church have had much experience with scrupulous penitents; they have studied the disease, and know the most reliable remedies.

But the scrupulous person himself can aid materially in bringing about a rapid cure. He should not shun company, but should seek out the society of good people and mingle freely with them. He should have plenty of exercise in the open air. Cold sponge-baths and electrical massages are also of great value in restoring a healthy condition to the body, which makes for a healthy mind.

Above all, do not despair. Rather accept your cross willingly from the hand of God in atonement for the sins of your past life. Pray daily that God may grant you the grace to bear your cross and eventually be relieved of it.

Following this advice most scrupulous penitents will live to see the day when for them, too, confession will be a great gift of God and the instrument of sweet consolation and peace of heart.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920

Click on below links for previous chapters

Chapter 1 - The first and most necessary Sacrament

Chapter 2 - Confirmation

Principal Catholic Practices - Chapter 2 - Confirmation

Chapter 2 - Soldiers of the King

Confirmation - Preparation

When the patient Job declared that "life is a battle," his words were not merely applicable to the struggle of human beings for their daily sustenance. He who had suffered as no other from the cunning of the evil spirit knew that he spoke of a great warfare that is being carried on between the powers of darkness and the children of Light.

Ever since that saddest day in the history of the world when the first man and woman turned away from the sweet joy of God's friendship to hearken to the crafty appeal of the serpent ever since God Himself declared enmity between the Mother of the Redeemer and Satan, a bitter war has been waged between God's elect and Satan's minions. It may be called a war of revenge. But from the standpoint of hell it is also a war of conquest. Christ, the Son of God, died in order to save human beings from eternal perdition. Satan has marshaled all his forces to frustrate the fruits of Redemption. Foremost in his battle array are the countless angels who with him plunged down from the celestial heights to the newly created hell. But vast numbers of human beings also march behind his banner and are allied with him in his foul determination to vanquish the hosts of Christ.

It might be interesting to note the weapons that are used by these enemies of the human race. There is first of all the lie. It was a lie that brought about the sin of Eve, a lie so cunningly insinuated that this woman of keen intellect and wondrous wisdom failed to see its sophistry. Now what is the chief weapon of Satan's army to-day? Is it not the lie? Is it not by crafty deception that men and women by the thousands are led to believe that the Church of God is a hideous Beast? Is it not through Satanic suggestion that human beings consider that they serve God and are even god-like if they persecute Catholics? It is the old story over again: "You will be like unto God if you eat of this fruit."

The lie is the most powerful means of offense in the black leader's hand. But he securely hides his weapon behind treachery, cunning, hate, and bigotry.

Truly, the army of Christ faces a terrible and ruthless foe. There is no quarter to be expected from him. Victory, peace, and happiness can come only by completely crushing our adversary. But what are our weapons? The truth is our first and greatest weapon. It is not an instrument that we must hide. Rather its blade should be brandished aloft so that the sun's rays may be reflected in the brightness of its sheen.

But even as the foe's chief weapon, the lie, must be hidden by hatred, bigotry, and hypocrisy, so our main hope of victory, the truth, must be raised aloft by prudence, wisdom, fortitude, and knowledge.

The soldier of Christ must, therefore, be well accoutered for the battle before he enters the ranks of Christian soldiers. In Baptism he receives his uniform, the garb of grace; but in Confirmation he is fully equipped for battle. Those priceless gifts of the Holy Ghost which gave to Peter and the other apostles a wondrous courage, which made strong giants of cringing cowards, and intellectual marvels of ignorant fishermen - those same gifts are bestowed upon the young soldier of Christ in Confirmation. The Holy Ghost, the all-powerful Comforter, is the divine power behind the sacrament of Confirmation.

If, then, this sacrament plays so important a role in the life of a Christian, it is of paramount importance that a worthy preparation precede its reception.

As was said before. Baptism gives the soldier his uniform. But no one would think of giving weapons to the soldier who lies dead in the tomb of mortal sin. Therefore it is necessary that the candidates for Confirmation be in the state of sanctifying grace. The most reasonable preparation is confession and holy communion. His uniform renovated, and nourished with the Food that will sustain him in the hardest battle, he is prepared to be invested with the gifts of the Holy Ghost, with Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and Fear of the Lord. It goes without saying that the proper preparation for the sacrament of the Holy Ghost demands earnest prayer and meditation.

Thus, when the bishop proceeds to the administration of the sacrament, his first act is one of prayer. He extends his hands over the persons to be confirmed, and begs the Holy Ghost to bestow upon them His seven-fold gifts.

You will now observe that the bishop goes to each candidate separately and, laying the four fingers of the right hand upon his head, uses the thumb to anoint him on the forehead with chrism. The sign of the cross on the forehead is the badge of the Christian soldier. Whilst anointing, the bishop pronounces the words: "I sign thee with the sign of the cross and I confirm thee with the chrism of salvation. In the name of the Father, and of the Son, and of the Holy Ghost. Amen."

Then the bishop gives the candidate a slight blow on the cheek, saying: "Peace be with thee." In the early Christian ages the kiss of peace was given. The slight tap takes the place of the kiss; but it also reminds the soldier that he must be prepared to undergo hardships for the sake of his Lord and Leader.

Do you remember reading in the Acts of the Apostles (8:11-17) that Saint Peter and Saint John went to Samaria to lay their hands upon the converted Christians? They as bishops administered the sacrament of Confirmation to those who had been baptized. In those days the recipients of this sacrament at once gave evidence of the graces of the Holy Ghost. For they spoke strange languages and performed many miracles. That was to be expected. The Church was soon to spread the doctrine of the Redeemer throughout the world. Preaching alone would not have accomplished this. It was, therefore, necessary for the first teachers to be able to give substantial proof of their divine mission. Just as you carefully water a plant when it is first set out, but when it is firmly rooted allow nature to provide, so also God gave the gift of tongues and the power to perform miracles to the first Christians until the tree of Faith had taken strong root in the soil of the earth. As our mind turns back to the early Christian ages, we are not only amazed at the powers granted to the faithful through Confirmation, but we also marvel at their courage and fortitude in upholding the Faith. Delicate maidens and little boys defy cruel tyrants. Even though they see the instruments of torture before them, even though they hear the crackling of the burning coals that are being prepared to roast their tender flesh, even though they hear the ominous snarls of the beasts that are waiting to devour them - they refuse to save their lives by denying their Faith.

If in those days, when the army of Satan was so numerous and the soldiers of Christ so few, the defenders of the truth manifested such dauntless courage and such unshaken loyalty to the cross, then we to-day, with our vast array of millions, with the truth as our greatest weapon, and strengthened by the gifts of the Holy Ghost, should move forward against Satan and his minions as a power that knows no obstacle, an army marching on to assured victory, to glory and eternal triumph.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920



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Chapter 1 - The first and most necessary Sacrament

Principal Catholic Practices - Chapter 1 - Baptism

Chapter 1 - The First and Most Necessary Sacrament

Private Baptism - Baptism in Church

If Baptism is the first and most necessary sacrament, it follows that no child born of Catholic parents should suffer the loss of this sacrament on account of the ignorance or incapability of those who either fail to baptize it, or attempt to administer the rite invalidly. For we must know that a person who departs from this life unbaptized can never be admitted to the glory of heaven. And even though these unfortunates are not condemned to hell or to other punishment, their loss is irreparable.

They have lost the vision of God. And even heaven would be but a poor substitute for complete happiness without the Beatific Vision.

It is, therefore, of the utmost importance that we exercise great solicitude to insure the eternal happiness of our children through the proper administration of Baptism.

Now, when the child is born in good health and there is no immediate danger of death, the matter is very simple. We take the child to church and have it baptized by the priest. However, this is not always possible. Infants sometimes die immediately or shortly after birth. Others expire during delivery. Here we see the advisability of employing a conscientious Catholic physician to assist in parturition. For if there is great danger for the life of the child, the physician will probably be the least excitable of the attendants and can, in a moment, pour the saving water of Baptism. But many conscientious Protestant physicians have been known always to administer Baptism to the children of Catholic parents when in danger of death.

Let us now suppose that a case of urgent necessity presents itself. An infant, or for that matter an adult, is in great danger of death, and private Baptism is to be administered. Get some water at once. No need to search all over the house for that bottle of holy-water; but take any clean water, pour it over the head of the person to be baptized, and at the same time - i.e., while pouring - say the words audibly: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." Remember, it will not suffice to sprinkle the child with water, or to dip the thumb in water and make the sign of the cross on the forehead. The water must be poured over the head so that it flows, and the formula must be pronounced at the same time.

If the illness of the child thus baptized is but temporary and it recovers sufficiently, it should be brought to church. Tell the priest of the private Baptism and acquaint him with the manner in which it was administered. If the rite was validly performed, he will not repeat it, but will add the ceremonies that generally accompany the sacrament when administered in church.

When there is no immediate danger for the life of the child, and a resident priest is within a reasonable distance, it should be brought to him for Baptism. Courtesy would suggest that we inquire previously as to the time that is most suitable and convenient for the pastor.

One of the first things to do is to select good practical Catholics as sponsors for the child. It is immaterial whether or not the sponsors will be able to buy expensive presents for their godchild. The important question is. Will they, in the event that the child is orphaned, be capable of counseling it to a life in conformity with Catholic belief and practice?

About ten years ago the writer was called upon to baptize a child for which the fond parents had secured the services of a Jew as sponsor. The man may have been of unimpeachable character and in every way a gentleman, but he was utterly impossible as a sponsor for a Catholic child.

Having secured the sponsors, a matter of relative moment will be the choice of a name. Now let us get away from that modern un-Catholic practice of inflicting the names of stones, flowers, and villains upon defenseless children. We certainly have an abundance of Catholic names to draw from; and in selecting the name of a saint we are placing the child under the special protection of a friend of God. What better beginning could a human being make than to seek the aid of a powerful friend of God as a guide on the perilous journey through life. It used to be that you could know that a man was a Catholic by hearing his given name. Nowadays you can no more recognize his religion by his name than you can by the style of collar he wears. What can be the purpose in giving the outlandish modem names? Are they prettier? Not at all. But they are odd, you say, and not so common. True, they are odd; they are so unintelligible that they at once fasten upon the unfortunate bearer the stigma of oddity and lack of intelligence.

It will no doubt be interesting to know just what all the ceremonies mean that are employed by the priest in Baptism. First of all, you will observe that in the beginning of the rite the candidate either remains in the vestibule or at the rear of the church. This is to signify that as yet he is not a Catholic and must first be initiated into the society of the Church The priest puts the question: "What dost thou ask of the Church of God?" The sponsor answers, "Faith." The next question is: "What does faith bring thee to?" The answer, "Life everlasting." We now have the intention of the candidate to receive the sacrament signified by those who speak in his place.

The priest proceeds to proclaim the divine mandate of love of God and neighbor. He then breathes lightly three times over the face of the child and charges the evil spirit to leave it and give place to the Holy Ghost.

Thereupon he blesses the candidate on the forehead and breast that he may in truth be a temple of God. Now the salt is blessed, and a morsel thereof placed upon the tongue of the child with the words: "Receive the salt of wisdom; may it render thee favorable for life everlasting." This prayer is enlarged upon in the oration (prayer) that follows.

Special attention should be given to the solemn words of the exorcism of the next ceremony: "I exorcise thee, unclean spirit, in the name of the Father, and of the Son, and of the Holy Ghost, that thou leave and depart from this servant of God. For, cursed damned one. He Himself commands thee who walked the seas and held forth His right hand to the sinking Peter.

"Therefore, thou cursed devil, know thy sentence, and give honor to the true and living God, give honor to Jesus Christ His Son, and to the Holy Ghost, and depart from this servant of God, for God Himself and Our Lord Jesus Christ has called him to His holy grace and blessing and to the fount of Baptism."

The priest again blesses the child on the forehead and, extending his hand over its head, invokes the divine benediction. You will now observe that he places the end of his stole upon the infant, which signifies that the candidate is to be admitted into the Church. His words are to this effect; namely, "Enter into the temple of God that thou mayest have part in Christ in life eternal."

We now accompany the priest and sponsors with the candidate to the baptismal font. On the way the priest and sponsors, in an audible voice, recite the Apostles' Creed and the Our Father. Upon arriving near the baptistery the priest pronounces the exorcism: "I exorcise thee, every evil spirit, in the name of the Father, omnipotent God, and in the name of Jesus Christ His Son and Our Lord and Judge, and in the power of the Holy Spirit, that thou depart from this creature of God whom Our Lord has deigned to call to His holy temple, that he may become a temple of the living God and that the Holy Ghost may live in him. Through the same Christ Our Lord, who will come to judge the living and the dead and the world by fire. Amen."

What follows may seem strange to us. We see the priest moisten his thumb with spittle from his mouth and touch the ears and nostrils of the candidate. Do you remember when Our Saviour mixed the spittle of His mouth with the dust of the earth, and applied the mixture to the ears of one who was deaf and dumb? He, in miraculously curing the man before Him, pronounced the words: "Ephpheta, which is. Be thou opened." These same words are used by the priest in the ceremony just mentioned. The senses of the candidate should become receptive to the sweetness of God's holy religion.

What follows is the declaration of enmity with Satan and his works. The priest asks: "Dost thou renounce Satan?"

The sponsors answer: "I do renounce him."

Q. "And all his works?"

A. "I do renounce them."

Q. "And all his pomps?"

A. "I do renounce them."

Then the priest anoints the infant in the form of a cross with the oil of Catechumens upon the breast and between the shoulders saying: "I mark thee with the oil of salvation in Christ Our Lord, that thou mayest have life eternal. Amen."

And now we are brought face to face with the reasonableness of demanding practical Catholics as sponsors; for they must make the profession of faith in place of the child. The following are the questions and answers:

Q. "Dost thou believe in God the Father Almighty, Creator of heaven and earth?"

A. "I do believe."

Q. "Dost thou believe in Jesus Christ, His only Son Our Lord, who was born and who suffered for us?"

A. "I do believe."

Q. Dost thou also 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?"

A. "I do believe."

Q. "Wilt thou be baptized?"

A. "I will."

If the child has been previously baptized in private, the sacrament is not repeated. Otherwise the child is held over the font and the priest pours the baptismal water over its head, at the same time saying the words as in private Baptism.

Immediately after baptizing, the priest anoints the crown of the head of the infant with holy chrism, saying the words: "May God Almighty, Father of Our Lord Jesus Christ, who has generated thee from water and the Holy Ghost, and who has given thee remission of all thy sins, mark thee with the chrism of salvation in the same Christ Jesus Our Lord for life everlasting. Amen."

Taking a white linen cloth, which is at hand for the purpose, he places it upon the baptized child, pronouncing the words: "Receive this white garment, which mayest thou carry without stain before the judgment seat of Our Lord Jesus Christ, that thou mayest have life everlasting. Amen." This garment or linen cloth symbolizes the garment of sanctifying grace with which the soul of the child has been clothed in Baptism.

Then the priest gives the sponsor a lighted candle, charging him as follows: "Receive this burning light and keep thy Baptism so as to be without blame: observe the commandments of God, that when Our Lord shall come to His nuptials, thou mayest meet Him together with all the saints in the heavenly court, and mayest have eternal life and live forever and ever. Amen. Go in peace, and the Lord be with thee. Amen."

In the light of the foregoing, must it not be confessed that the Church has surrounded this, the first and most important sacrament, with very beautiful and expressive ceremonies? Indeed, the initiation into no lodge or society can compare with the pregnant ceremonies employed by the Church in Baptism.

- from The Principal Catholic Practices: A Popular Explanation of the Sacraments and Catholic Devotions by Father George Thomas Schmidt, 1920