A. To protect the Blessed Sacrament from insult or injury, or when in danger of death, Holy Communion may be received without fasting.

Q. 908. Is the Holy Communion called by any other name when given to one in danger of death?

A. When the Holy Communion is given to one in danger of death, it is called Viatic.u.m, and is given with its own form of prayer. In giving Holy Communion the priest says: "May the body of Our Lord Jesus Christ guard your soul to eternal life." In giving Holy Viatic.u.m he says: "Receive, brother (or sister), the Viatic.u.m of the body of Our Lord Jesus Christ, which will guard you from the wicked enemy and lead you into eternal life."

Q. 909. {259} When are we bound to receive Holy Communion?

A. We are bound to receive Holy Communion, under pain of mortal sin, during the Easter time and when in danger of death.

Q. 910. {260} Is it well to receive Holy Communion often?

A. It is well to receive Holy Communion often, as nothing is a greater aid to a holy life than often to receive the Author of all grace and the Source of all good.

Q. 911. How shall we know how often we should receive Holy Communion?

A. We shall know how often we shall receive Holy Communion only from the advice of our confessor, by whom we must be guided, and whom we must strictly obey in this as well as in all matters concerning the state of our soul.

Q. 912. What is a spiritual Communion?

A. A spiritual communion is an earnest desire to receive Communion in reality, by which desire we make all preparations and thanksgivings that we would make in case we really received the Holy Eucharist. Spiritual Communion is an act of devotion that must be pleasing to G.o.d and bring us blessings from Him.

Q. 913. {261} What should we do after Holy Communion?

A. After Holy Communion we should spend some time in adoring Our Lord, in thanking Him for the grace we have received, and in asking Him for the blessings we need.

Q. 914. What length of time should we spend in thanksgiving after Holy Communion?

A. We should spend sufficient time in Thanksgiving after Holy Communion to show due reverence to the Blessed Sacrament; for Our Lord is personally with us as long as the appearance of bread and wine remains.

Q. 915. What should we be particular about when receiving Holy Communion?

A. When receiving Holy Communion we should be particular: (1) About the respectful manner in which we approach and return from the altar; (2) About our personal appearance, especially neatness and cleanliness; (3) About raising our head, opening our mouth and putting forth the tongue in the proper manner; (4) About swallowing the Sacred Host; (5) About removing it carefully with the tongue, in case it should stick to the mouth, but never with the finger under any circ.u.mstances.

LESSON TWENTY-FOURTH.

ON THE SACRIFICE OF THE Ma.s.s.

Q. 916. {262} When and where are the bread and wine changed into the body and blood of Christ?

A. The bread and wine are changed into the body and blood of Christ at the Consecration in the Ma.s.s.

Q. 917. {263} What is the Ma.s.s?

A. The Ma.s.s is the unb.l.o.o.d.y sacrifice of the body and blood of Christ.

Q. 918. Why is this Sacrifice called the Ma.s.s?

A. This Sacrifice is called the "Ma.s.s" very probably from the words "Ite Missa est," used by the priest as he tells the people to depart when the Holy Sacrifice is ended.

Q. 919. {264} What is a sacrifice?

A. A sacrifice is the offering of an object by a priest to G.o.d alone, and the consuming of it to acknowledge that He is the Creator and Lord of all things.

Q. 920. {265} Is the Ma.s.s the same sacrifice as that of the Cross?

A. The Ma.s.s is the same sacrifice as that of the Cross.

Q. 921. {266} How is the Ma.s.s the same sacrifice as that of the Cross?

A. The Ma.s.s is the same sacrifice as that of the Cross because the offering and the priest are the same--Christ our Blessed Lord; and the ends for which the sacrifice of the Ma.s.s is offered are the same as those of the sacrifice of the Cross.

Q. 922. {267} What were the ends for which the sacrifice of the Cross was offered?

A. The ends for which the sacrifice of the Cross was offered were: 1st, To honor and glorify G.o.d; 2nd, To thank Him for all the graces bestowed on the whole world; 3rd, To satisfy G.o.d's justice for the sins of men; 4th, To obtain all graces and blessings.

Q. 923. How are the fruits of the Ma.s.s distributed?

A. The fruits of the Ma.s.s are distributed thus: The first benefit is bestowed on the priest who says the Ma.s.s; the second on the person for whom the Ma.s.s is said, or for the intention for which it is said; the third on those who are present at the Ma.s.s, and particularly on those who serve it, and the fourth on all the faithful who are in communion with the Church.

Q. 924. Are all Ma.s.ses of equal value in themselves or do they differ in worth?

A. All Ma.s.ses are equal in value in themselves and do not differ in worth, but only in the solemnity with which they are celebrated or in the end for which they are offered.

Q. 925. How are Ma.s.ses distinguished?

A. Ma.s.ses are distinguished thus: (1) When the Ma.s.s is sung by a bishop, a.s.sisted by a deacon and sub-deacon, it is called a Pontifical Ma.s.s; (2) When it is sung by a priest, a.s.sisted by a deacon and sub-deacon, it is called a Solemn Ma.s.s; (3) When sung by a priest without deacon and sub-deacon, it is called a Missa Cantata or High Ma.s.s; (4) When the Ma.s.s is only read in a low tone it is called a low or private Ma.s.s.

Q. 926. For what end or intention may Ma.s.s be offered?

A. Ma.s.s may be offered for any end or intention that tends to the honor and glory of G.o.d, to the good of the Church or the welfare of man; but never for any object that is bad in itself, or in its aims; neither can it be offered publicly for persons who are not members of the true Church.

Q. 927. Explain what is meant by Requiem, Nuptial and Votive Ma.s.ses.

A. A Requiem Ma.s.s is one said in black vestments and with special prayers for the dead. A Nuptial Ma.s.s is one said at the marriage of two Catholics, and it has special prayers for their benefit. A Votive Ma.s.s is one said in honor of some particular mystery or saint, on a day not set apart by the Church for the honor of that mystery or saint.

Q. 928. From what may we learn that we are to offer up the Holy Sacrifice with the priest?

A. We may learn that we are to offer up the Holy Sacrifice with the priest from the words used in the Ma.s.s itself; for the priest, after offering up the bread and wine for the Sacrifice, turns to the people and says: "Orate Fratres," &c., which means: "Pray, brethren, that my sacrifice and yours may be acceptable to G.o.d the Father Almighty," and the server answers in our name: "May the Lord receive the sacrifice from thy hands to the praise and glory of His own name, and to our benefit and that of all His Holy Church."

Q. 929. From what did the custom of making an offering to the priest for saying Ma.s.s arise?

A. The custom of making an offering to the priest for saying Ma.s.s arose from the old custom of bringing to the priest the bread and wine necessary for the celebration of Ma.s.s.

Q. 930. Is it not simony, or the buying of a sacred thing, to offer the priest money for saying Ma.s.s for your intention?

A. It is not simony, or the buying of a sacred thing, to offer the priest money for saying Ma.s.s for our intention, because the priest does not take the money for the Ma.s.s itself, but for the purpose of supplying the things necessary for Ma.s.s and for his own support.

Q. 931. {268} Is there any difference between the sacrifice of the Cross and the sacrifice of the Ma.s.s?

A. Yes; the manner in which the sacrifice is offered is different. On the Cross Christ really shed His blood and was really slain; in the Ma.s.s there is no real shedding of blood nor real death, because Christ can die no more; but the sacrifice of the Ma.s.s, through the separate consecration of the bread and the wine, represents His death on the Cross.

Q. 932. What are the chief parts of the Ma.s.s?

A. The chief parts of the Ma.s.s are: (1) The Offertory, at which the priests offers to G.o.d the bread and wine to be changed at the Consecration; (2) The Consecration, at which the substance of the bread and wine are changed into the substance of Christ's body and blood; (3) The Communion, at which the priest receives into his own body the Holy Eucharist under the appearance of both bread and wine.

Q. 933. At what part of the Ma.s.s does the Offertory take place, and what parts of the Ma.s.s are said before it?

A. The Offertory takes place immediately after the uncovering of the chalice. The parts of the Ma.s.s said before it are: The Introit, Kyrie, Gloria, Prayers, Epistle, Gospel and Creed. The Introit, Prayers, Epistle and Gospel change in each Ma.s.s to correspond with the feast celebrated.

Q. 934. What is the part of the Ma.s.s called in which the Words of Consecration are found?

A. The part of the Ma.s.s in which the words of Consecration are found is called the Canon. This is the most solemn part of the Ma.s.s, and is rarely and but slightly changed in any Ma.s.s.

Q. 935. What follows the Communion of the Ma.s.s?

A. Following the Communion of Ma.s.s, there are prayers of thanksgiving, the blessing of the people, and the saying of the last Gospel.

Q. 936. What things are necessary for Ma.s.s?

A. The things necessary for Ma.s.s are: (1) An altar with linen covers, candles, crucifix, altar stone and Ma.s.s book; (2) A Chalice with all needed in its use, and bread of flour from wheat and wine from the grape; (3) Vestments for the priest, and (4) An acolyte or server.

Q. 937. What is the altar stone, and of what does it remind us?

A. The altar stone is that part of the altar upon which the priest rests the Chalice during Ma.s.s. This stone contains some holy relics sealed up in it by the bishop, and if the altar is of wood this stone is inserted just in front of the Tabernacle. The altar stone reminds us of the early history of the Church, when the martyrs' tombs were used for altars by the persecuted Christians.

Q. 938. What lesson do we learn from the practice of using martyrs'

tombs for altars?