"Other ministers," means deacons and subdeacons, properly so-called.

When a young man goes to study for the priesthood--after he has discovered that G.o.d has called him to that sacred office--he pa.s.ses several years in learning what is necessary, and in fitting himself for his sacred duties. After some time he receives what is called tonsure; that is, on the day of ordination the bishop cuts a little hair from five places on his head, to show that this young man is giving himself up to G.o.d. The tonsure is a mark of the clerical state, and in Catholic countries it is made manifest by keeping a small circular spot on the crown of the head shaved perfectly clean. It reminds the cleric or priest of having dedicated himself to G.o.d, and also of the crown of thorns worn by Our Blessed Saviour. For this reason some of the holy monks shaved all the hair from their head, with the exception of a little ring, which resembles very much a wreath or crown of hair encircling the head. You often see them thus represented in holy pictures.

After the young student has received the tonsure and studied for a longer time, he receives the four Minor Orders, by which he is permitted to touch the sacred vessels of the altar, and do certain things about the church which laymen have not the right to do, especially to serve Ma.s.s. After more preparation he becomes a subdeacon, and then he may wear vestments and a.s.sist the celebrant at Solemn Ma.s.s. At a Solemn Ma.s.s there are three priests in vestments. The priest standing on the platform of the altar and celebrating Ma.s.s is called the celebrant; the one who stands just behind him, generally one step lower, is called the deacon, and the one who stands behind the deacon and on the lower step is called the subdeacon. The one who directs the whole ceremony, and gives signs to the others when to stand, sit down, or kneel, is called the Master of Ceremonies.

When speaking of the Ma.s.s, I forgot to tell you something about the different kinds of Ma.s.ses--that is, different as far as the ceremonies are concerned, for they are all alike in value. First we have the Low Ma.s.s, such as the priest says every day and at the early hours on Sundays. It is called low, because there is no display in ceremony about it. Next we have the High Ma.s.s--called Missa Cantata (sung)--at which the priest and choir sing in turn. Lastly, we have the Solemn High Ma.s.s, at which we have three ministers or priests, and singing by both ministers and choir, as well as all the ceremonies prescribed by the Church. When any of these Ma.s.ses are said in black vestments they are called Requiem Ma.s.ses, because the priest offers them for the rest or happy repose of the soul of some dead person or persons, and the word requiem means rest. Vespers is a portion of the Divine Office of the Church. It is sung generally on Sunday afternoon or evening in the church, and is usually followed by Benediction of the Blessed Sacrament.

It is not a mortal sin to stay from Vespers on Sundays, even willfully, because there is no law of the Church obliging you to attend.

Nevertheless all good Catholics will attend Vespers when possible.

To continue about the ministers of the Church: When the subdeacon is ordained a deacon, he can wear still more of the priestly vestments, and also baptize solemnly, preach, and give Holy Communion. After a time the deacon is ordained a priest, and receives power to celebrate Ma.s.s and forgive sins. If afterwards the priest should be selected by the Holy Father to be a bishop, he is consecrated; and then he has power to administer Confirmation and Holy Orders, ordaining priests and consecrating bishops. Thus you see there are grades through which the ministers of the Church must pa.s.s. First the tonsure, then Minor Orders, then subdeaconship, then deaconship, then priesthood. Nuns, Sisters, Brothers, etc., are not, as some might think, ministers of the Church, because they have never received any of the Holy Orders.

The ordained ministers of the Church can perform the duties of any office for which they have ever been ordained, but not the duties of any office above that to which they have been ordained. For example, a subdeacon cannot take the place of a deacon at Ma.s.s, nor a deacon the place of a priest; but a priest may take either of their places, because he has, at one time, been ordained to both these offices.

Altar boys should never forget that they are enjoying a very great privilege in being allowed to take the place of an ordained minister of the Church, and serve Ma.s.s without being ordained acolytes.

In olden times princes and n.o.blemen used to seek for this wonderful favor, and count themselves happy if they secured it. Think of it! To stand so near our Blessed Lord that they are able to see His sacred body resting upon the altar, and to offer the wine, which a few minutes later is changed into His very blood!

*279 Q. What is necessary to receive Holy Orders worthily?

A. To receive Holy Orders worthily it is necessary to be in the state of grace, to have the necessary knowledge, and a divine call to this sacred office.

"Knowledge"--that is, to be able to learn and to have learned all that a priest should know.

"Divine call," explained before in the explanation of vocation, a word that means call. (See Lesson 6, Q. 51.)

*280 Q. How should Christians look upon the priests of the Church?

A. Christians should look upon the priests of the Church as the messengers of G.o.d and the dispensers of His mysteries.

"Messengers." Our Lord said to His Apostles: "As the Father sent Me, I also send you." That is, as the heavenly Father sent His Beloved Son, Our Lord, into the world to save men's souls, so Our Lord sends His Apostles and their successors through the world to save souls. G.o.d told the priests of the Old Law that if they did not warn the people of coming dangers they would be held responsible for the people; but if they warned the people and the people did not heed, then the people would be responsible for their own destruction. So, too, in the New Law the priests warn you against sin, and if you do not heed the warning the loss of your soul will be upon yourself. Therefore you should take every warning coming from the ministers of G.o.d as you would from Himself, for it is really G.o.d that warns you against sin, and the priests are only His agents or instruments. "Dispensers"--that is, those who administer the Sacraments.

*281 Q. Who can confer the Sacrament of Holy Orders?

A. Bishops can confer the Sacrament of Holy Orders.

"Confer"--that is, give or administer. So can a cardinal, if he be a bishop, and so can the Holy Father, who is always a bishop, and called bishop of Rome, while Pope of the whole Church. It will be well here to give some explanation about cardinals--who they are, and what they do.

In the United States the President has about him ten prominent men selected by himself, and called his Cabinet. They are his advisers; he consults them on all important matters, and a.s.signs to them various duties. The Holy Father, who is also a ruler--a spiritual ruler--not of one country, but of the whole world, has also a Cabinet, but it is not called by that name: it is called the Sacred College of Cardinals. There are seventy cardinals, to whom the Pope a.s.signs various works in helping him to govern the Church. Some of these cardinals are in different parts of the world, as our own cardinals right here in America. There are cardinals in England, France, Germany, Canada, Spain, etc., but a certain number always remain in Rome with the Holy Father. When a bishop is made cardinal he is raised in dignity in the Church, but he does not receive any greater spiritual power than he had when only a bishop. The cardinals, owing to their high dignity, have many privileges which bishops have not. Their greatest privilege is to take part in the election of a new Pope when the reigning Pope dies.

The Pope dresses in white, the cardinals in red, the bishops in purple, and the priests and other ministers in black. A "Monsignor" is also a t.i.tle of dignity granted by our Holy Father to some worthy priests. It gives them certain privileges, and the right to wear purple like a bishop. The "Vicar General" is one who is appointed by the bishop in the diocese, and shares his power. In the bishop's absence he acts as bishop in all temporal and worldly matters and also in some spiritual things, concerning the diocese. A diocese is the extent of country over which a bishop is appointed to rule, as a parish is the extent over which a pastor is appointed to administer the Sacraments and rule under the direction of the bishop. Pastors are also called rectors. Pastor means a shepherd, and rector means a ruler; and as all pastors rule their flocks, pastor and rector mean about the same.

An archbishop is higher than a bishop, though he has no more spiritual power than a bishop. The district over which an archbishop rules contains several dioceses with their bishops, and is called an ecclesiastical province. The bishops in the province are called suffragan bishops, because subject in some things to the authority of the archbishop, who is also called the metropolitan, because bishop of a metropolis or chief city of the province over which he presides.

The archbishop can wear the pallium, a garment worn by the Pope, and sent by him to patriarchs, primates, and archbishops. It is a band of white wool, worn over the shoulders and around the neck after the manner of a stole. It has two strings of the same material and four black or purple crosses worked upon it. It is the symbol of the plenitude of pastoral jurisdiction conferred by the Holy See. Morally speaking, it reminds the wearer how the good shepherd seeks the lost sheep and brings it home upon his shoulders, and how the loving pastor of souls should seek those spiritually lost and bring them back to the Church, the true fold of Christ.

Lesson 26 ON MATRIMONY

282 Q. What is the Sacrament of Matrimony?

A. The Sacrament of Matrimony is the Sacrament which unites a Christian man and woman in lawful marriage.

"Christian," because if they are not Christians they do not receive the grace of the Sacrament.

*283 Q. Can a Christian man and woman be united in lawful marriage in any other way than by the Sacrament of Matrimony?

A. A Christian man and woman cannot be united in lawful marriage in any other way than by the Sacrament of Matrimony, because Christ raised marriage to the dignity of a Sacrament.

"Lawful." Persons are lawfully married when they comply with all the laws of G.o.d and of the Church relating to marriage. To marry unlawfully is a mortal sin, in which the persons must remain till the sin is forgiven. "Sacrament." Before the coming of Our Lord persons were married as they are now, and even lawfully according to the laws of the Old Testament or old religion; but marriage did not give them any grace.

Now it does give grace, because it is a Sacrament, and has been so since the time of Our Lord. Before His coming it was only a contract, and when He added grace to the contract it became a Sacrament.

*284 Q. Can the bond of Christian marriage be dissolved by any human power?

A. The bond of Christian marriage cannot be dissolved by any human power.

"Dissolved"--that is, can married persons ever--for any cause--separate and marry again; that is, take another husband or wife while the first husband or wife is living? Never, if they were really married.

Sometimes, for good reason, the Church permits husband and wife to separate and live in different places; but they are still married.

Sometimes it happens, too, that persons are not really married although they have gone through the ceremony and people think they are married, and they may think so themselves. The Church, however, makes them separate, because it finds they are not really married at all--on account of some impeding circ.u.mstance that existed at the time they performed the ceremony. These circ.u.mstances or facts that prevent the marriage from being valid are called "Impediments to Marriage." Some of them render the marriage altogether null, and some only make it unlawful. When persons make arrangements about getting married they should tell the priest every circ.u.mstance that they think might be an impediment. Here are the chief things they should tell the priest--privately, if possible. Whether both are Christians and Catholics; whether either has ever been solemnly engaged to another person; whether they have ever made any vow to G.o.d with regard to chast.i.ty, the religious life, or the like; whether they are related and in what degree; whether either was ever married to any member of the other's family--say sister, brother, or cousin, etc.; whether either ever was a G.o.dparent in Baptism for the other or for any of the other's children; whether either was married before, and what proof can be given of the death of the first husband or wife; whether they really intend to get married; whether they are of lawful age; whether they are in good health or suffering from some sickness that might prevent their marriage, etc. They should also state whether they live in the parish, and how long they have lived in it. They should give at least three weeks' notice before their marriage, except in special cases of necessity. They should not presume to make final arrangements and invite friends before they have made arrangements with their pastor; because if there should be any delay on account of impediments it would cause them great inconvenience. Let me take an example of a fact that would render the marriage invalid or null though the persons performing the ceremony might not be aware of it. Suppose a woman's husband went to the war, and she heard after a great many years that he had been killed in battle, and she, believing her first husband to be dead, married another man.

But the report of the first husband's death turns out to be false, and after a time he returns. Then the Church tells the woman--and she knows it now herself--that the second marriage was invalid, that is, no marriage, because it was performed while the first husband was still living. She must leave the second man and go back to her husband. You see in that case the Church was not dissolving or breaking the marriage bond, but only declaring that the woman and second man were not married from the very beginning, although they thought they were, being ignorant of the existing impediment, and the priest also being deceived performed the ceremony in the usual manner. If it ever happens, therefore, that you hear of the Church permitting persons, already apparently married, to separate and marry others, it is only when it discovers that their first marriage was invalid, and by its action it does not dissolve the bond of marriage, but simply declares that the marriage was null and void from the beginning, as you now easily understand. Thus persons might unwittingly marry with existing impediments that would render their marriage invalid or illicit. Such things, however, happen very rarely, for the priest would discover the impediments in questioning the persons about to marry.

Protestants and persons outside the Catholic Church teach that the marriage bond can at times be dissolved, but such doctrines bring great evil upon society. When the father and mother separate and marry again, the children of the first marriage are left to take care of themselves, or receive only such care as the law gives them. They are left without Christian instruction and the good influence of home. Then persons who are divorced once may be divorced a second or third time, and thus all society would be thrown into a state of confusion, and there would be scarcely any such thing as a family to be found. It is bad enough at present, on account of divorces granted by the laws and upheld by Protestants; and only for the influence and good public opinion created by the teaching and opposition of the Catholic Church, it would be much worse. Again, if husbands and wives could separate for this or that fault, they would not be careful in making their choice of the person they wish to marry, nor would their motives be always holy and worthy of the Sacrament.

285 Q. Which are the effects of the Sacrament of Matrimony?

A. The effects of the Sacrament of Matrimony are: first, to sanctify the love of husband and wife; second, to give them grace to bear with each other's weaknesses; third, to enable them to bring up their children in the fear and love of G.o.d.

The union and love existing between a husband and wife should be like the union and love existing between Our Lord and His Church. The grace of the Sacrament helps them to have such a love. "Weaknesses"--that is, their faults, bad dispositions, etc. "Bring up their children." This is their most important duty, and parents receive grace to perform it, and woe be to them if they abuse that grace! Children should remember that their parents have received this special grace from G.o.d to advise, direct, and warn them of sin; and if they refuse to obey their parents or despise their direction, they are despising G.o.d's grace. Remember that nothing teaches us so well as experience. Now your parents, even if G.o.d gave them no special grace, have experience. They have been children as you are; they have been young persons as you are; they have received advice from their parents and teachers as you do. If your parents are bad, it is because they have not heeded the advice given them. If they are good, it is because they have heeded and followed it. The years of your youth quickly pa.s.s, and you will soon be thrown out into the world, among strangers to provide for yourselves, and will perhaps have no one to advise you. If you neglect to learn while you have the opportunity you will be sorry for it in after life. If you waste your time in school, you will leave it knowing very little, and an ignorant man can never take any good position in the world; he can seldom be his own master and independent; he must always toil for others as a servant. G.o.d gives us our talents and opportunities that we may use them to the best of our ability, and He will hold us accountable for these. It is good and praiseworthy to raise ourselves and others in the world if we do so by lawful and proper means. You may have the opportunity of getting a good position, and will not be able to take it because you are not sufficiently educated. Many young men live to be sorry for wasting time in school, and try to make up for it by studying at night. You cannot really make up for lost time. Every moment G.o.d gives you He gives for some particular work, and He will require an account from you, at the last day, for the use you made of your time. Besides, you can learn with greater ease while you are young. But what shall I say of neglecting to learn your holy religion? If you neglect your school lessons you will not be successful in the world as businessmen or professional men; but if you neglect your religious lessons, you will be miserable, not merely in this world, but in the next, and that for all eternity. Again, will you not feel ashamed to say you are a Catholic when persons who are not Catholics ask you the meaning of something you believe or do, and you will not be able to answer? When they tell falsehoods against your religion, you will not, on account of your ignorance, be able to refute them. Almost the only time you have to learn the truths and practices of your holy religion is during the instructions at Sunday school or day school, and after a few years you will not have this advantage. When you grow up you may hear a sermon, and if you attend early Ma.s.s, only a short instruction, on Sundays; and if you do not know your Catechism, you will be less able to profit by the instructions given. Therefore the time to learn is while you are young, have sufficient leisure, and good, willing teachers to explain whatever you do not understand.

When you attend Sunday school, bear in mind that your teachers have frequently to sacrifice their time or pleasure for your sake, and that you should not repay them for their kindness by acts of disobedience, disrespect, and stubbornness. By spending your time in idleness, in giving annoyance to your teacher, and in distracting others who are willing to learn, you show a want of appreciation and grat.i.tude for the blessings G.o.d has bestowed upon you, and please the devil exceedingly; and as G.o.d will hold you accountable for all His gifts, this one--the opportunity of learning your religion--will be no exception.

286 Q. To receive the Sacrament of Matrimony worthily, is it necessary to be in the state of grace?

A. To receive the Sacrament of Matrimony worthily it is necessary to be in the state of grace, and it is necessary also to comply with the laws of the Church.

"The laws," laws concerning marriage. Laws forbidding the solemnizing of marriage at certain times, namely, Advent and Lent; laws forbidding marriage with relatives, or with persons of a different religion or of no religion; laws with regard to age, etc.

*287 Q. Who has the right to make laws concerning the Sacrament of marriage?

A. The Church alone has the right to make laws concerning the Sacrament of marriage, though the State also has the right to make laws concerning the civil effects of the marriage contract.

"Civil effects"--that is, laws with regard to the property of persons marrying, with regard to the inheritance of the children, with regard to the debts of husband and wife, etc.

*288 Q. Does the Church forbid the marriage of Catholics with persons who have a different religion or no religion at all?

A. The Church does forbid the marriage of Catholics with persons who have a different religion or no religion at all.

*289 Q. Why does the Church forbid the marriage of Catholics with persons who have a different religion or no religion at all?

A. The Church forbids the marriage of Catholics with persons who have a different religion or no religion at all because such marriages generally lead to indifference, loss of faith, and to the neglect of the religious education of the children.

We know that nothing has so bad an influence upon people as bad company.

Now, when a Catholic marries one who is not a Catholic, he or she is continually a.s.sociated with one who in most cases ignores the true religion, or speaks at least with levity of its devotions and practices.

The Catholic party may resist this evil influence for a time, but will, if not very steadfast in the faith, finally yield to it, and, tired of numerous disputes in defense of religious rights, will become more and more indifferent, gradually give up the practice of religion, and probably terminate with complete loss of faith or apostasy from the true religion. We know that the children of Seth were good till they married the children of Cain, and then they also became wicked; for, remember, there is always more likelihood that the bad will pervert the good, than that the good will convert the bad. Besides the disputes occasioned between husband and wife by the diversity of their religion, their families and relatives, being also of different religions, will seldom be at peace or on friendly terms with one another. Then the children can scarcely be brought up in the true religion; for the father may wish them to attend one church, and the mother another, and to settle the dispute they will attend neither. Besides, if they have before them the evil example of a father or mother speaking disparagingly of the true religion, or perhaps ridiculing all religion, it is not likely they will be imbued with great respect and veneration for holy things. There is still another reason why Catholics should dread mixed marriages. If the one who is not a Catholic loses regard for his or her obligations, becomes addicted to any vice, and is leading a bad life, the Catholic party has no means of reaching the root of the evil, no hope that the person may take the advice of the priest, or go to confession or do any of those things that could effect a change in the heart and life of a Catholic. For all these very good reasons and others besides, the Church opposes mixed marriages, as they are called when one of the persons is not a Catholic. Neither does the Church want persons to become converts simply for the sake of marrying a Catholic. Such conversions would not be sincere, and would do no good, but rather make such converts hypocrites, and guilty of greater sin.

*290 Q. Why do many marriages prove unhappy?

A. Many marriages prove unhappy because they are entered into hastily and without worthy motives.

"Hastily"--without knowing the person well or considering their character or dispositions; without trying to discover whether they are sober, industrious, virtuous, and the like; whether they know and practice their religion, or whether, on the contrary, they are given to vices forbidden by good morals, and totally forgetful of their religious duties. In a word, those wishing to marry should look for enduring qualities in their lifelong companions, and not for characteristics that please the fancy for the time being. They should, besides, truly love each other. Again, the persons should be nearly equals in education, social standing, etc., for it helps greatly to secure harmony between families and unity of thought and action between themselves.