Principal Catholic Practices - Chapter 11 - Remembering the Dead

Chapter 11 - Spiritual Flowers for the Dead

Temporal Punishment after Death. Prayers for the Dead.

When Leopold, King of the Belgians, died, many devout hypocrites took it upon themselves to heap abuse upon the head of the deceased monarch. The newspapers at the time went out of their way to revile his name, and some preachers brazenly declared from their pulpits that Leopold had been condemned to hell. It was the time when the world was horrified by the accounts of the alleged abuses in the Belgian Congo. We were told that the natives were treated worse than beasts; that for disobedience and similar failings the workers in the rubber groves were beaten and maimed for life by the unscrupulous Belgians. All this abuse and crime was laid at the door of Leopold the King of the Belgians.

It is not for me to decide upon the guilt or innocence of the deceased king, but this is what I wish to emphasize: In spite of the fact that Leopold died conciliated to God and apparently sorrowing for his sins, the non-Catholic world condemned him, and not a few ministers condemned him to hell. This would seem to indicate that although we are sorry for our sins we are liable to punishment. And that exactly is the Catholic doctrine. We believe that a person who repents of his sins and uses the means to obtain forgiveness actually wipes out his crime and escapes hell, but that some temporal punishment is due to him either in this world or in purgatory. That Protestants unconsciously believe this is patent from the fact that they demanded punishment for Leopold even after he had striven to make his peace with God. Since they will hear nothing of a purgatory, they had no choice but to condemn him to hell.

Let us consider another case. A man lives for many years unmindful of the commandments of God. He lives as a creature of nature; gratifies every passion; neglects prayer and good works. Now, of a sudden, the danger of death appears. Some good person comes to him and teaches him the truths of God. He repents of his sins, uses the necessary means of grace, and is saved before the angel of death appears with the final summons. Do you believe that the many years of his sinfulness and utter disregard of the laws of God will go unpunished? Do you believe that he will, at once, obtain the same reward that others will receive who have labored hard and continuously to avoid sin? Common sense tells us that it is not fair. God's mercy great and magnanimous will save him from hell, but our reason demands some atonement for the sins of the past.

That is the doctrine of purgatory. It is based upon common sense, and supported by the infallible word of God. In the Second Book of the Maccabees, chapter 12, verse 46, we read: "It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from their sins." Now if the dead are in heaven, they do not need our prayers; if they are in hell, our petitions will not help them. Therefore, the Scriptures assume that there is another place of punishment from which the sufferers may be rescued by prayer.

How consoling is the thought that we are still united with our beloved dead in the Communion of Saints! But what a cold, un-Christian belief it is to suppose that there is no way of helping the dead, and that they are either damned or happy in heaven! It is safe to say that if the judgment passed upon Leopold by the world were to be applied to all others with crimes equally great, the arrivals at the gates of heaven would be "few and far between." Who of us can say that he has never sinned? Is it possible that the deathbed penitent is as much entitled to immediate glory as the man or woman who has labored against many temptations to conscientiously fulfill the law of God? On the other hand, knowing God's infinite mercy and goodness, who would presume to condemn the sinner who, like the thief on the cross, in his last hour pleads for forgiveness?

Since, then, it is most reasonable to believe in purgatory, a place of temporal punishment for those who have died in grace but had not fully atoned for their sins, it follows as a corollary that we can be of aid to the suffering souls in purgatory. We have the assurance of the Scriptures to this effect; but we also have the teaching of the Church of God as our warranty.

Long before Martin Luther thought of rebelling against the Church, Masses were said and prayers offered up for the souls of the departed. And when another century rolls by it will find the Catholic Church still clinging to the same practice.

Some mischievous persons allege that the Catholic Church adheres to the doctrine of purgatory and the efficacy of prayers for the dead in order not to lose the stipends for Masses. How ridiculous! In the Catholic Church the priest does not depend upon his popularity for his income. His salary is fixed by the bishop, and whether he is popular or not his means of sustenance are the same. Might not the bishop determine upon a higher salary and thus obviate the dependence of the priest upon free-will offerings? And is it not the practice of priests everywhere to encourage their people to pray for the dead? You seldom hear a priest ask for Masses. As a matter of fact, the faithful of their own accord bring more Mass intentions to the priest than he can say. It is nothing uncommon for priests in small parishes annually to send away many Mass intentions to the priests in the missions who have no other support. And, in the writer's own experience at least, the majority of Mass stipends are not for the dead, but for personal intentions. Try as you may to discredit the Catholic doctrine of purgatory, you cannot overcome the reasonableness and truthfulness of the scriptural injunction: "It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from their sins."

We have seen the caskets of the dead covered with flowers and wreaths, tokens of love and gratitude. But how soon these flowers wither and the wreaths become discolored! Our cemetery adjoins the church, and daily my duties lead me past the resting place of the dead. Here is the grave of one recently buried. A bunch of discolored, ugly-looking remnants of flowers lies above it. There I see the rusted frame of what was once a beautiful floral design. Thus a week or a few months have made our tokens of love ugly. How much more enduring would be a bouquet of spiritual roses plucked from the ever-bearing bush of the holy Rosary! How much more expressive of love a wreath of forget-me-nots made up of our daily ejaculatory prayers for the souls of our loved ones!

Let us banish from our churches the pagan custom of great pomp and display at funerals. Instead let us lay upon the caskets of our dear departed a spiritual bouquet, a promise to keep fresh their memory by daily prayer. Thus we are intimately united with our deceased relatives and friends, and they in turn, for they are friends of God, will storm heaven with petitions for our welfare and ultimate salvation.

- 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

Chapter 6 - Matrimony

Chapter 7 - Extreme Unction

Chapter 8 - Priesthood

Chapter 9 - Sacramentals

Chapter 10 - Indulgences

Principal Catholic Practices - Chapter 10 - Indulgences

Chapter 10 - The Perennial Bugaboo

What an Indulgence is, and what it is not. Various Kinds.

Some time ago, while glancing over the church advertisements in one of our daily newspapers, the writer was amazed at what was called a series of interesting topics to be discussed in one of the city's non-Catholic churches. Among other sermon subjects of a like nature was the following: "Indulgences: How the Roman Catholic Pays for the Privilege of Sinning," We might expect such manifestations of utter ignorance from those who swallow all the filth that the "Menace" places before them but that an educated American who is supposed to be a leader and, par excellence, an exponent of honesty and truthfulness, should betray either such ignorance or such malice, is really beyond all comprehension.

But, you say, this is not the first time that I have heard unfavorable comment on the Catholic doctrine of indulgences. And where there is so much smoke, surely there must be fire. The answer is that the Catholic Church has been made the victim of a most malicious campaign of slander, and that she is powerless to undo all the wrong that has been heaped upon her. You must know that the so-called Reformation was ushered in under circumstances that suppressed truth and favored falsehood. Wherever the "Reformers" could gain royal favor, laws were enacted that prohibited the exposition of Catholic doctrine in books. It was a crime to defend the Church in writing in England. The consequence was that everything that pertained to Catholic doctrine was studiously misrepresented in history and biography. Honest investigators today declare that the history of the past four hundred years is grossly unjust to the Catholic Church, and that it purposely misrepresents the facts concerning this great religious body. And since the doctrine of indulgences was the pretext upon which Martin Luther launched his rebellion, it is but natural that this doctrine fared worst at the hands of those whose purpose it was to ruin the Church.

Never in the history of the Roman Catholic Church has it been believed, or has the belief been tolerated, that an indulgence grants the right to sin. Any one but faintly conscious of the Church's unceasing battle against sin in every form would refuse to be led into such an absurd error.

What, then, is an indulgence? First of all, let us see what it is not. It is not a permission to sin. It is not a remission of sin. It in no way encourages sin, for one must be free from sin to gain an indulgence.

Let us suppose that Jimmy, a lad of our acquaintance, has deliberately broken his little sister's doll. The act is unjustifiable and causes the little maid great grief. Jimmy's better self realizes the vn^etched meanness of his act, and he begs the girl for forgiveness, which after many promises and much coaxing is finally granted. However, the mother has witnessed the whole performance. She is pleased that Jimmy is sorry for his unkindness, but at the same time holds that he ought to be punished. Accordingly she sends him to his room where his penalty is to write an endless number of lines. But the lad pleads with his mother. He volunteers to fill the wood-box with kindling, is prepared to fetch coal, and so on. Now the mother accepts his work in lieu of the task that he was to perform as punishment. Does any one suppose that the mother is encouraging Jimmy to be rude to his sister? Or is it possible that the little fellow believes that in future he may destroy other toys? Not at all. He was sorry for his fault and it was forgiven him. However, some punishment was meted out as a warning for the future. Shrewdly he offers to do some work that will be helpful to his mother, and his punishment is remitted.

Here we have all the essentials of an indulgence. For an indulgence is a remission of temporal punishment due to sins that already have been forgiven. There is no encouragement to sin, for the recipient must be free from mortal sin. It is not a remission of sin itself, for it presupposes the sin to have been forgiven.

Certainly it is reasonable to believe that there is temporal punishment, either in this world or in the next, for our crimes, even though God has forgiven them. There is the case of David, who had sinned grievously against the Lord. His great sorrow for his sins found favor with God, and the Lord sent to him a prophet to announce that his sin had been forgiven. But nevertheless, a punishment followed as is apparent from the words of the prophet: "The Lord also hath taken away thy sin: thou shalt not die. Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing the child that is born to thee shall surely die." (2 Kings 12:13-14) One might object that in the case of sin it is not the Church who is off ended, and that she does not inflict the punishment. By what right, then, does she presume to remit this punishment? By the right and the power given to her by God Himself. "Amen, I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven." (Matthew 18:18) If these words of Our Saviour convey anything, they certainly confer upon the Church a power to bind and loose that is recognized in heaven. The power is unlimited, as the "whatsoever" signifies. We know that the Church cannot abuse this power, for Christ is with her, and the Holy Ghost guides her. And thus it is really God who grants the indulgences through the Church, whom He has appointed as the custodian of the spiritual treasures won by the Saviour and the saints.

The stand of the Church on the question of indulgences, far from bearing the stigma of abuse of power, is a most logical expression of the doctrine of the Communion of Saints. The saints in heaven, the souls in purgatory, and the militant Christians upon earth are united in holy cooperation for the greater glory of God and the salvation of souls. The saints in heaven have stored up superabundant merits, and still continue, by their powerful intercession, to gain favors for the faithful on earth. These in turn apply their merits to the helpless souls in purgatory. Could the doctrine of the Communion of Saints find a more beautiful expression than in the practice of granting indulgences?

And now let us consider the kinds of indulgences and the significance of their names. We speak of plenary and partial indulgences. Plenary, as the word signifies, means a full remission of punishment due to sin. Thus, if a person in the state of grace would fulfill all the requirements to gain a plenary indulgence, his standing before the throne of God would be such that if he were to die immediately afterwards he would escape the temporal punishments of purgatory. Human frailty, however, prevents many of us from fulfilling the necessary conditions. For that reason we try, and try repeatedly to gain plenary indulgences.

A partial indulgence, as the word intimates, remits a part of the punishment due to sin. In the early ages of the Church the faithful performed public penance for their sins. This penance sometimes was of short duration; then again it was carried on for years. Thus when you gain an indulgence of one hundred days, seven years, etc., as much punishment for your sins is remitted as if you had atoned publicly so many days or years.

But some one may say: "Thus far I have seen nothing objectionable about indulgences, but the thing that bears all the marks of simony is the fact that indulgences have been granted for the payment of money. Thus, for instance, the building of the magnificent basilica of Saint Peter's at Rome is said to have been accomplished with funds collected over the entire world; and these donations were given all the more freely because indulgences were offered." Let us sanely consider the objection. For what purpose was that money destined? To build a fitting memorial to the Prince of the apostles; to erect a church that would be in keeping with the magnificence and sublimity of the religion of God. Where is the wrong? It was a work for the greater glory of God, a work that could only be consummated by means of money. Accordingly, the sacrifice made by the Christian people who contributed was an act of religion, and as such was as fully entitled to an indulgence as any prayer or act of mortification. Only those who studiously search for scandals can discover anything irregular in the granting of indulgences for works of this kind. And if ever individual bishops have attempted to grant indulgences as a means of strengthening their finances, their abuse was criminal and as such severely condemned by the Church.

And thus we have seen that all the bugaboo talk about indulgences is forced and devoid of any substantiation in fact.

God is merciful. He is willing, yes, anxious to extend to us the fullness of His forgiveness, if we but manifest the least sign of good will. The doctrine of indulgences is only one of the many proofs of God's great mercy and magnanimity. We should strive to appreciate this gift of God and try to gain as many indulgences as possible.

- 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

Chapter 6 - Matrimony

Chapter 7 - Extreme Unction

Chapter 8 - Priesthood

Chapter 9 - Sacramentals

Principal Catholic Practices - Chapter 9 - The Sacramentals

Chapter 9 - The Sacramentals

Their Nature. Some Forms.

It is a mark of profound ignorance when non-Catholics accuse us of superstitious practices because we carry the Rosary in our pocket, or because we cherish our scapular or medal. True, if we attributed any healing power or charm to the substance of the medal or the cloth of the scapular, we would, indeed, be guilty of superstition. But Catholics do not use holy water or burn candles because they believe that these articles, in themselves, have any protecting power. Their confidence and trust arises from the fact that these sacramentals are blessed in the name of the Church of God, who received from the Almighty the power of blessing.

What, then, are sacramentals? The name seems to indicate that they are somewhat similar to the sacraments. However, there is a vast difference between the two. The sacraments are instituted by Our Lord Himself. They either give or increase sanctifying grace. Now the sacramentals are purely of ecclesiastical origin, and their purpose is to render us more worthy of the sacraments. Also they may be intended as safeguards for body and soul against sickness and sin.

The blessing given by a priest is a sacramental, likewise the consecration of a Pope, of an emperor or king, or the consecration of nuns in holy religion. Churches are also consecrated and blessed. In these instances, the words of blessing are to be taken as the sacramental. But the name also applies to articles that are blessed; e.g., holy water, rosaries, medals, candles, etc.

In the blessing of holy water, the priest begs God to purify and sanctify the water in order that the faithful may by the use of it be defended from the evil spirits, and safeguarded in health; and that the homes in which it shall be used will be free from impurities and defended from all harm.

In the blessing of women after childbirth, the priest, after reciting a psalm of thanksgiving, places his stole in the hand of the woman with the words: "Enter thou into the temple of God, adore the Son of the Blessed Virgin Mary, Who gives thee fruitfulness of offspring." This induction into the church is followed by several versicles imploring God to protect the woman, and in conclusion the priest recites the following prayer: "Almighty, everlasting God, who, through the delivery of the Blessed Virgin Mary, hast turned the pains of the faithful at childbirth into joy: look mercifully on this Thy handmaid, who comes in gladness to Thy holy temple to offer up her thanks: and grant that after this life, through the merits and intercession of the same Blessed Mary, she may prove worthy to obtain, together with her child, the joys of everlasting happiness. Through the same Christ Our Lord. Amen."

In blessing the scapular of Our Lady of Mount Carmel, the following oration is used: "Lord Jesus Christ, Saviour of the human race, sanctify with Thy right hand this garment which, out of love for Thee and for Thy Mother, the Virgin Mary of Mount Carmel, Thy servant will devoutly wear, so that by the intercession of the same Mother, he may be defended from the malignant spirit and may persevere in Thy grace until death: Who lives and reigns for ages and ages. Amen."

Have you observed that in the blessing of the sacramentals there is no mention made of any inherent power in the materials used, but that all benediction is petitioned from God through the merits or intercession of the saints? In granting us the use of the sacramentals, the Church does nothing more than share with us the riches that have been stored up in her treasury by Christ and the saints.

Now, then, where is there even a semblance of superstition in the use of the sacramentals? Superstition, correctly defined, consists in ascribing to creatures and circumstances powers which they do not possess by nature or by the blessing of the Church. Every sane person knows that ordinary water does not possess the power of warding off the evil spirits or of preventing or curing disease. But in becoming holy water it is enriched with the blessing of the Church of God. This blessing is the reason for the Catholic's belief in holy water.

Is it wrong for the Church to do what Christ Himself sanctioned? We see Him blessing the loaves and fishes before performing the great miracle of the multiplication of loaves. He blessed the apostles and laid His hands upon little children in benediction.

However, the sacramentals may be abused. They are not a cure-all, nor do they assume the character of a charm that is supposed to bring good luck. They have their full value from the prayer of the Church. True, the prayers of the Church are always heard, but it does not follow that we will obtain whatever we desire through the prayers of God's Church. The devout use of the sacramentals will redound to our benefit in whatever manner pleases God.

Now some of the sacramentals used in our religious services may seem meaningless and useless. Some years ago the question was put to me: "Why does the Church persist in using burning candles in broad daylight? There is no sense to it." Oh, but there is a world of sense and significance to the blessed candle. Christ is the Light of the World, and the burning candle symbolizes Christ. The paschal candle, which is blessed by the priest on Holy Saturday, is especially designated as the Light that illuminated the darkness in the world.

Even if we would assume that the candles on the altar serve no higher purpose than to shed light, we would be forced to admit that the purest material had been selected; namely. the wax manufactured in the workshop of the honey-bee.

The burning candles in our churches or in our homes, sending their flames heavenward, also are symbolical of the prayers that ascend to God from our hearts. And thus the placing of a blessed candle on the altar actually becomes a prayer.

We hold the blessed candle at the most important times in our lives. At Baptism the sponsor holds it for us, and when the priest gives it to him his words are: "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 may meet Him together with all the saints of the heavenly court, and may have eternal life and live forever and ever. Amen." Note the allusion to the virgins who with burning lamps went to meet the bride-groom.

Again the Church places the blessed candle in our hands when we are about to depart from this life. Many a one, when he found himself slowly being enveloped by the shadows of death, has called for more light. Was it the gradual loss of the sight of the eyes, or was it the darkness of death without Christ? The burning candle in the hand of the dying Catholic tells him that Christ, the Light of the World, will illuminate his path on the last journey and will lead him from the darkness of death to the dawn of eternal life.

Some have also taken offense at the practice of the Church in blessing the bodies of the dead. Surely those bodies that in life were temples of the Holy Ghost and the tabernacles wherein Our Saviour had so often abided, are worthy of being blessed when about to be consigned to the grave. But perhaps the practice of incensing the bodies of the dead gives rise to some misunderstanding. Incense is not only used in adoration, but also takes its place with holy water as a means of conferring the blessing of the Church upon any creature. Thus incense is used in the blessing of palms and candles, in the consecration of a church, in the blessing of bells, and in many other blessings and consecrations.

It will now be apparent that if one uses the sacramentals according to the intention and direction of the Church, he cannot incur the slightest guilt of superstition. Nay more, the sacramentals are gifts of rare value, and not only help and sustain body and soul, but also are symbolical of beautiful thoughts and inspiring sentiments. The evil spirit knows the value of the prayer of the Church, and he fears her means of grace. It is to his advantage to discourage the use of the sacramentals, and, who knows, it may be for that reason that non-Catholics are so quick to accuse the Church and the faithful of superstition.

- 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

Chapter 6 - Matrimony

Chapter 7 - Extreme Unction

Chapter 8 - Priesthood

Principal Catholic Practices - Chapter 8 - Priesthood

Chapter 8 - The Bridge-Builders

Preparation for the Priesthood. Minor and Major Orders.

Before Redemption a vast chasm yawned between heaven and earth. It was impossible for man to enter the heaven for which he was made. But when the Saviour reestablished friendly relations between God and the world, when He, in the name of man, atoned for the sins of humanity, He instituted the sacraments as the sacred means whereby human beings could bridge the chasm and attain to God and happiness. However, it was His will that a separate class of human beings should be ordained as ministers of these sacraments. They are the priests, the bridge-builders.

To the average non-Catholic the name priest means nothing; and he will persist in calling our priests preachers. But to the instructed Catholic the priesthood is a glorious heritage, a gift of God, a boon to the human race.

It is not our purpose to bring forward the indisputable proofs upon which the Catholic Church builds her claims to the authenticity of her priesthood. Suffice it to say that no truth in history is more firmly established than the fact that Our Lord instituted a sacrifice and commanded His apostles to continue it; and that the earliest symbols and engravings in the catacombs at Rome give undeniable evidence of the priestly character of the first ministers of the Church.

In this chapter our aim will be to make our kind readers more familiar with that wonderful sacrament. Holy Orders, and with the stages of preparation that lead the candidate for the priesthood to its sublime grace and power.

The priest is, indeed, the bridge-builder; for he, in the name of Jesus Christ, daily offers the exalted sacrifice that binds together heaven and earth. But the priest is not selected at random from among the laity. After God Himself has chosen His minister, the Church is careful to lead him step by step through the various stages of preparation and ordination until she invests him with the stole and chasuble and charges him to offer up the Great Sacrifice as a priest of God.

As a lad of fourteen or fifteen years the chosen one enters college for his preliminary training. The first six years are spent in the study of those languages, arts, and sciences which not only equip him for the university or seminary, but also primarily tend to develop his character and broaden his vision. All the faculties of his soul, his memory, understanding, and will power, are carefully unfolded so that he may be fully qualified to assume the burdens of the lofty station in life to which he has been called.

The work of developing character is further augmented in the study of philosophy. With trained memory, sharpened intellect, and cultured strength of will, he is in a position to reason properly and arrive at logical conclusions. His course of philosophy completed, and equipped with the methods and manner of correct reasoning, he is admitted to the noblest of all studies, theology, the science of God.

The last years of his preparation for the priesthood draw the candidate nearer and nearer to God. if he has a true vocation, the hard work and study of these years will be fully compensated for by the joy and happiness that he discovers in knowing God better.

He is now gradually approaching the time when the Church takes a direct hand in his affairs and segregates him from the laity. This first step to Holy Orders' is called tonsure.

The tonsure is a solemn ceremony of the Church by which a baptized person is publicly selected from the laity and destined for the service of God. It is not an ordination; for the cleric has no powers or jurisdiction in the Church.

The bishop usually administers the tonsure during Mass, immediately after the Introit (Entrance). This circumstance is very significant. The young aspirant is about to enter upon a life of sacrifice. If he expects anything else, the priesthood is not his vocation. He approaches the bishop, wearing a black cassock, carrying a surplice over his left arm, and holding a burning candle in his right hand. His change of dress indicates that he is about to renounce the world to accept Christ as his legacy.

Kneeling in a semi-circle the candidates surround the bishop, who sits on the faldstool and wears the insignia of his office. Every candidate is called by name, to which he responds. The ceremony that follows is noteworthy. The bishop cuts the hair of the candidate's head in the form of a cross; i.e., in front, in back, and then on both sides. He also cuts off some of the hair at the crown of the head. Whilst this rite is being performed the aspirant recites the fifth verse of the fifteenth Psalm:

"The Lord is the portion of my inheritance and of my cup: it is Thou that wilt restore my inheritance to me."

The cutting of the hair signifies that the cleric despises the vanity of the world, but also that he accepts the crown of the Saviour, the crown of thorns.

After the candidate has received the tonsure, the bishop takes the surplice from his left arm and invests him with it, saying: "May God clothe thee with a new man, who is created according to God in justice and the holiness of truth."

After the tonsure has been conferred, there are seven sacred rites before the aspirant is fully ordained as a priest. The first four of these offices, doorkeeper, reader, exorcist, and acolyte, are called minor orders. They are not sacraments or parts of sacraments, but sacramentals. Sub-deaconship, deaconship, and priesthood are called major orders. Holy Orders is only one sacrament, but it has three degrees, the first of which is the diaconate, the second is that of the priesthood, and the third or highest is the dignity of bishop.

Of the minor orders, that of doorkeeper is a sacred rite by which the cleric receives the authority to care for the sanctity of the house of God and the proper discipline in carrying out the services prescribed by the Church. The reader is given the authority and the office of reading the Sacred Scriptures to the faithful and of instructing catechumens and children in the rudiments of faith.

The third of the minor orders confers a power upon the cleric which he may not use until he has attained to the priesthood. It is the authority to exorcise; i.e., expel evil spirits from things and persons. The reason for the restriction of this power will be apparent, for those in minor orders are not yet irrevocably bound to the clerical state.

The office of acolyte confers upon the candidate the right to care for the lights of the church and prepare the wine and water for the eucharistic sacrifice.

The minor orders serve to emphasize the tremendous dignity of the priesthood, and in this manner lead the aspirant step by step to the consummation of his holy resolve, granting him abundant time for inquiry into the sincerity of his vocation.

We now come to the major orders, and it will be our endeavor to explain them at length, unfolding the full beauty and significance of these rites.

Sub-deaconship, although placed by the Council of Trent among the major orders, is not a sacrament, but a sacramental instituted by the Church. However, this is a most sacred ordination and is, in reality, the most important step taken by the cleric in his climb to the lofty heights of Holy Orders. For here he breaks forever with the world by taking upon himself the obligation of celibacy and the duty of daily reciting the holy office of the breviary. Even though he should discover his unworthiness or lack of vocation, once he has received sub-deaconship he remains in the clerical state forever, and is bound to its obligations. Therefore the bishop, at this solemn moment, calls upon all the candidates to weigh well the consequences of the step that they are about to take, so that if there should be one present who is not called by God, he may still turn back.

The candidates approach the bishop, wearing the humeral over their shoulders, the long white alb and the cincture. After the preliminary prayers and admonitions, the bishop kneels down, whilst the candidates prostrate themselves completely on the floor. The solemn Litany of the Saints is then intoned. Toward the end of the litany, the bishop rises and begs God to bless, sanctify, and consecrate the aspirants. He kneels down again until the litany is finished. At the end all rise; the bishop takes his seat and the candidates kneel before him.

The formula of the ordination consists in the following: The bishop hands an empty chalice and patena to each candidate, which the latter touches with his right hand. Then the archdeacon holds before them the cruets with wine and water and the tray, which similarly are touched. In observing these ceremonies, the bishop pronounces the words which confer upon the candidate the right to assist at the altar in the sacrifice of the Mass. Next he places the sub-deacon's humeral over his head; and the maniple is put on his left arm. The maniple is a symbol of hard work and sacrifice in the service of the Lord. These ceremonies conclude the first of the major orders.

If there are men in the priesthood who are unhappy because of lack of vocation, it can be nobody's fault but their own. For the Church is most zealous in striving to accept only those who are called by God. Thus before major orders she prescribes that all candidates make a spiritual retreat in order that the fear of God may deter them from seeking Holy Orders out of any other than spiritual motives.

The young cleric who has been ordained a sub-deacon, if he is sincere in his vocation, impatiently awaits the day when he is to receive the first degree of the sacrament of the priesthood; namely, deaconship. "The ordination of deacons is not only a sacred ordination in the restricted sense of the word like the ordination of sub-deacons, but like the ordination of priests and the consecration of bishops, is a sacramental rite, a true and real sacrament of the New Testament instituted by Jesus Christ."

The ordination of deacons is, therefore, a sacramental rite whereby the candidate is authorized to assist bishops and priests in the holy sacrifice of the Mass, to read the Gospel, and, if permission is granted by the bishop, to baptize, preach, and give holy communion to the faithful.

Let us now accompany the candidates as, with hearts filled with joy and souls purified in grace, they draw near to the altar to receive this sacrament.

After the bishop has finished reading the Epistle of the Mass, the archdeacon calls to all the candidates to approach. They come forward clothed with the humeral, alb, cincture, and maniple, holding a burning candle in the right hand, while on the left arm they carry the stole and dalmatic. Again they kneel before the bishop in a semicircle. The arch-deacon, in the name of the Church, begs the bishop to elevate the sub-deacons to the dignity of the diaconate. But the bishop, mindful of the responsibility that rests upon him, puts the question: "Do you know them to be worthy?" And the archdeacon responds: "As far as human frailty can tell, I know and testify that they are worthy of the burdens of this office." A long preparation has preceded this all-important step of the candidates; testimonials of character are required from every institution in which the candidates have studied, as well as from every bishop in whose diocese they have sojourned for six months. Accordingly the archdeacon speaks in the name of all those who have carefully guided the candidates in their preparation. Even at this solemn moment the Church would hold back those who are not called by God. For the bishop calls upon any one present who objects to the ordination of any of the candidates to make known his objection.

If the silence that follows gives testimony of the worthiness of the candidates, the bishop proceeds to charge the young sub-deacons with the importance of the office they are about to assume. In unmistakable terms he emphasizes the duty of pure and chaste lives, if they would take part and be ministers of the body and blood of Jesus Christ.

Thereupon the aspirants prostrate themselves while the solemn Litany of the Saints is recited. And again, as in the ordination of sub-deacons, the bishop implores God to bless, sanctify and consecrate the prospective deacons.

After several beautiful prayers for the blessing of God upon the candidates, the most inspiring act of the sacred rite takes place. The bishop lays his hands upon the head of each candidate, thus performing the essential ceremony of ordination. The bishop, standing erect and with hands elevated, intones the magnificent Preface, in which he thanks God joyfully for the increase in the number of His servants. He breaks off the Preface, and lays his hands upon every candidate, saying: "Receive the Holy Ghost for thy strength, and to resist the devil and his temptations. In the name of the Lord." He then extends his hand over the newly-ordained deacons and begs God to send them the Holy Ghost with His seven gifts. The beautiful Preface is finished. The deacons are now invested in the garb of their office. The bishop lays the stole over the candidate's left shoulder, saying: "Receive the chaste stole from the hand of God: fulfill thy ministry: for God is powerful and can give thee His grace: Who lives and reigns for ages and ages. Amen." He then clothes the deacon with the dalmatic, saying: "May the Lord invest thee with the garb of salvation and the vestment of joy, and may the dalmatic (the emblem) of justice always surround thee. In the name of the Lord. Amen." Finally the bishop holds forth the Gospel, which the deacon touches with his right hand, while the bishop says: "Receive the power to read the Gospel in the Church of God for the living and for the dead. In the name of the Lord. Amen."

Prayers for the newly-ordained deacons complete the sacred rite of the first degree of the great sacrament.

And now, dear reader, we have come to the solemn hour for which the cleric has prayed and labored for so many years. Can you begin to realize with what burning desire he enters the sanctuary to be anointed as a priest of God? Can you experience only a part of the joy that sends his pure young blood rushing through his veins? Twelve long years have passed, years of trials, of temptations and of hard work, and now the coveted goal has been reached; he stands before the bishop to receive the greatest power that can be bestowed upon a human being.

We have seen the beautiful garland of ceremonies woven by the Church around the first degree of the priesthood; we shall behold an even greater display of ceremonial grandeur unfolded in the second degree, the priesthood itself.

Those to be ordained appear before the bishop in the vestments of deacons, carrying on their left arm a folded chasuble, and in the right hand a burning candle. As in the ordination of deacons, the worthiness of the candidates is investigated.

The bishop then addresses those who are to receive the sacrament. He calls upon them to realize the importance of the authority that they are about to receive; and to persevere in wisdom, good morals, and justice. Thereupon all aspirants prostrate themselves while the litany is recited. The blessing of the bishop, toward the end of the litany, is carried out as in the other major orders.

Now the important moment has arrived. Whilst the angels of heaven look on in reverential awe, the sacred rite of ordination begins. Without speaking a word the bishop lays both hands upon the head of each candidate. All priests who are present follow his example. What an inspiring spectacle! No word, no hymn, no sweet tone of the organ breaks the solemn stillness; but through the very stillness the hearts of the bishop, priests, and candidates are crying aloud to God to send the Holy Ghost upon the young men in consecration.

Then the bishop and priests extend their right hand over the aspirants, while the bishop prays that God may shower His heavenly gifts upon those whom He has elected to the priesthood. Various orations for the young priests are said, culminating in the beautiful and soul-thrilling Preface.

The bishop, seated on the faldstool and wearing his miter, lays the stole upon the breast of each candidate in the form of a cross, saying, "Accept the yoke of the Lord; for His yoke is sweet, and His burden light." He then invests all with the chasuble, the back of which is rolled together, saying, "Receive the sacerdotal vestment, by which love is understood; for God is powerful to give thee love and a perfect work." The bishop then rises and prays that the priests of the Church may attain to perfect manhood and Christian perfection, which is dependent upon regular spiritual exercises and daily meditation.

According to theologians, the young men have, by the imposition of hands and the accompanying prayers of the bishop, received the Holy Ghost and the full character and power of the priesthood. But even as the rose reveals its full splendor and releases its delightful fragrance by unfolding its tender petals, so also, the following inspiring ceremonies unfold the real grandeur and sublimity of the Catholic priesthood.

The priest receives the authority to bless, to sacrifice and to forgive sins. Accordingly, the sacred rites of ordination are divided into three parts.

The bishop intones the Veni Creator, which is continued by the choir, whilst he, sitting on the faldstool and wearing his miter, consecrates the hands of each new priest. Having dipped his thumb in holy oil, he draws a line on the hands of the candidate, from the thumb of the right hand to the index-finger of the left hand, and from the thumb of the left hand to the index-finger of the right. He then anoints the palms of both hands. The anointing is accompanied by the words conferring the power to bless and consecrate. The bishop then lays the hands of each candidate together to be bound with a linen cloth by one of the assistants.

How becoming that the hands of the priest are blessed and consecrated, those hands which daily hold the sacred body of Our Lord, the hands raised so often in blessing and in administering the sacraments! No wonder that in Catholic countries the faithful, upon meeting a priest, grasp and kiss his hand.

The bishop now expressly confers upon the newly-ordained priests the most exalted power of their office; namely, that of offering the unbloody sacrifice of the Mass. The Ordinary holds a chalice with wine and a patena with an unconsecrated host before each candidate, which the latter touches while the bishop says: "Receive the power to offer sacrifice to God and to celebrate Masses for the living and the dead. In the name of the Lord. Amen." So great and so far-reaching in its importance before God is the power of the priest, that we can readily imagine that the angels in heaven intone a joyous Te Deum and fill the celestial realms with their songs of praise, when again the sublime power is conferred upon a human being.

After the preceding ceremony the linen cloths are taken from the hands of the young priests, the oil is wiped from their hands, and they immediately proceed to exercise the sacerdotal power which they possess. For, together with the bishop, they offer up the sacrifice of the Mass, The Ordinary says all the prayers in a loud voice, whilst the new priests say them with him. And thus they are, in reality, offering up their first holy Mass.

After the Offertory, the young men approach the bishop, who sits on the faldstool before the altar, offer him a burning candle, and kiss his ring. They thereby consecrate themselves to the service of the Church, and acknowledge their subordination to the bishop's authority. Just before communion, the bishop bestows the kiss of peace upon one of the newly-ordained, and he in turn gives it to the others.

After the kiss of peace the bishop administers holy communion to all the ordained. What sacred emotions fill their hearts and animate their souls as they receive the sacred body of Our Lord, which they for the first time, together with the bishop, have called into sacramental existence!

After Mass the bishop, who is a teacher and guardian of faith, stands before the altar wearing his miter and holding his shepherd's staff, whilst the newly-ordained recite the Apostles' Creed.

Then singly they kneel before the bishop, who lays both hands on the head of every one, saying: "Receive the Holy Ghost, whose sins you shall forgive, are forgiven them; and whose sins you shall retain, are retained."

All the powers of the priesthood have now been conferred upon the candidates. Burning with the zeal of the Holy Ghost, they are now prepared to go forth and labor unceasingly for the greater glory of God. However, if their efforts should be fruitful and pleasing to God, they must follow the direction of their bishop. Consequently, we see the bishop taking the hands of each newly-ordained priest in his own, while he puts the question: "Do you promise me and my successors reverence and obedience?" The priest answers: "I promise." The bishop then gives him the kiss of peace.

The ceremonies that follow consist in a succession of prayers for the ordained and counsels and warnings to live according to their holy state.

After the bishop has imposed upon all the duty of saying three Masses, the Last Gospel is read.

The inspiring and sublime rite is ended. The newly-ordained priests possess power and authority far above that of the angels. We readily understand why good Catholics have such reverence for their priests. For they see in them, not merely men of learning or wisdom; but with the eyes of faith, they see that indelible mark which God Himself has impressed upon the priest's soul, the sign that he has been raised above his fellow-men to a dignity and authority which only the angels can fully estimate.

- 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

Chapter 6 - Matrimony

Chapter 7 - Extreme Unction

Principal Catholic Practices - Chapter 7 - Extreme Unction

Chapter 7 - Care of the Sick

When to Call the Priest. In the Sick Room. Extreme Unction. Latent Life. After Sudden Death.

It is an axiom that "the sacraments are for human beings." This being true, we will observe how lovingly God has provided for that momentous day when death approaches with the inevitable summons. Death is the most important event in the life of man; for upon the nobility or depravity of the soul in that hour depends an eternity of happiness or damnation.

It will be apparent that we may not trifle with Death, nor may we prescribe to him the methods of his procedure. At times he is merciless and with one sudden blow strikes down his victim. Then again he assumes the role of friend and tarries before announcing his message. Again he paralyzes the functioning of will and intellect long before his icy hand is laid on the frame.

One thing is certain, at the first hint of the approach of death the one who is to be called should have the full benefit of the sacraments and the blessing of the priest. This at once presents the question: When should we call the priest for the sick? There are times when there are no indications of immediate danger of death. But past experience has taught us that it is wise to prepare for possible contingencies. Thus, for example, many will undergo minor operations, such as are usually successful, as for appendicitis, without receiving the sacraments. Ninety-nine may live many years after a minor operation, but the hundredth one may die on the table. Would it not be lamentable if the unfortunate one were unprepared for death?

It is self-evident that when an operation upon any of the vital organs is undertaken, the patient should be prepared by going to confession and communion. It may be noted here that it is preferable to have the priest administer the sacraments in the home rather than in the hospital. For in the home greater privacy is assured, and the Blessed Sacrament is less exposed to irreverence. However, this is not always possible; and the priest will gladly go to the hospital when called.

But the great majority of Catholics die in their homes. Many are confined to their beds for weeks and months before the final summons comes. From a spiritual standpoint, this period of sickness preceding death is very valuable. The sufferer can store up riches for himself, can atone for many sins of his life, and can make his suffering the means of shortening purgatory in the next life. He must, of course, have the proper intention, and he must be in the state of sanctifying grace, in order that his prayers and sufferings may be meritorious. Hence the advisability of having the priest come when it becomes apparent that the patient will have to endure long suffering.

That we should never put off sending for the priest until the death agony sets in will be obvious if we but realize that it is very difficult for the sick person to pray in the last hours. There is a terrible struggle going on. Body and soul united so long, must be separated, and this separation causes pain and distress. You will observe that the dying sometimes ask others to pray for them. If it is difficult for them to pray, it will surely be burdensome to make a good confession and receive holy communion devoutly.

Now when it becomes advisable to send for the priest, he should if possible be notified during the day. If a call at night is urgent, and if the patient lives at a great distance from the church, a conveyance should be provided for the priest; or, at least, he should be accompanied by a boy or a man if he walks to the home.

The arrival of the priest at the home of the sick is the signal for reverence and respect. For he brings the Saviour into your house. It is a pious custom to meet the priest at the door, holding a burning candle. The light is the acknowledgment of the Real Presence.

In the sick-room a table will have been provided for the convenience of the priest. It should be covered with a white cloth. A crucifix, two blessed candles, holy water, a glass of ordinary water, a spoon, a little salt, and some cotton complete the preparation of the table for the sick visit. Decency and reverence would demand that these articles be clean. They need not be of the very best of materials. The writer has attended the sick on occasions when he was obliged to lay the pyx with the Sacred Host on the window-sill. But such conditions are rarely met with in the homes of practical Catholics.

The priest, after blessing the sick-room, will probably hear the patient's confession if time permits, and if the latter is able and disposed. He will, therefore, ask the attendants to leave the room for a few minutes. The period of time when the priest sits by the bed of the sick to receive his or her confession is most valuable. It may be the patient's last confession. Oh, that it might be the best confession of his life! Does it not seem quite proper, therefore, that the attendants in the adjoining room, instead of indulging in gossip and loud laughter, should kneel down and pray? Priests can bear testimony that great miracles of grace have been wrought by prayer for the sick and dying.

When the confession has been made, the attendants and visitors are free to enter the sick-room. Needless to say, the sacred rites that follow - namely, the administration of the Holy Viaticum and Extreme Unction - are so rich in spiritual value to the sufferer that the conduct of those present should inspire devotion and piety in the sick person.

However, let us not so briefly dismiss the wonderful sacrament of Extreme Unction. To those who are conscious, this sacrament devoutly received is a source of untold strength and consolation in that dark hour when body and soul are struggling in the agony of separation. I have seen men and women who feared death with an indescribable fear, and who spoke of death with body atremble and eyes dilated with horror. But when they had been anointed with the Holy Oils, the peace of God stole over them. Not seldom this sacrament actually restores health or prepares the way for convalescence. Every priest will bear testimony to the wonderful workings of Extreme Unction in restoring the sick to health and in strengthening and consoling the dying.

But we have not yet seen the limit of God's mercy to man. Not only when man is able to make a good confession is the Lord willing to forgive him his sins, but even when he stands on the threshold of eternity the mercy and love of God go out to him. Thus, if a baptized person, at any time in his life, had either implicitly or explicitly made the intention of receiving Extreme Unction before death, and if death suddenly struck him down giving him only a moment for imperfect sorrow for his sins, the sacrament of Extreme Unction administered before life was extinct would save his soul.

This being true, we cannot emphasize too strongly the desirability of calling the priest to the aid of one who suddenly has died or has met with a fatal accident. For, even though all indications point to death, even though the doctor has declared that death was instantaneous, life may linger for many minutes, yes, for hours. This is particularly true in cases of sudden deaths, drowning, electrocution, and the like. This is not a new theory. The facts have been substantiated, and science has unmistakable proofs for the belief in latent life after apparent death. Personally, I have anointed a number of persons thirty minutes after apparent death from heart-failure. In one case I baptized a man who had signified his intention of becoming a Catholic, but was prevented from carrying out his resolve by sudden death. It may be that my ministrations were too late in all cases. However, it is equally possible and even probable that in every case life was not yet extinct. If the one stricken had but momentary contrition, and that imperfect, he could not be saved if he had been in the state of mortal sin. But his contrition together with Extreme Unction would save his soul.

Such is the wonderful grace of the Holy Anointing. We should all have the intention of receiving this sacrament before our death. We should also do everything in our power to enable others to receive it. For we have the words of Holy Scripture to guarantee its worth and value: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man; and the Lord shall raise him up; and, if he be in sins, they shall be forgiven him." (James 5:14-15)

- 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

Chapter 6 - Matrimony