#baltimore catechism

Part Three: The Sacraments and Prayer

Lesson Thirty-One: Confession

408. What is confession?

Confession is the telling of our sins to an authorized priest for the purpose of obtaining forgiveness. (Proverbs 28:13)

409. Why must we confess our sins?

We must confess our sins because Jesus Christ obliges us to do so in these words, spoken to the apostles and to their successors in the priesthood: "Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (John 20:22-23)

410. How do these words of Christ oblige us to confess our sins?

These words of Christ oblige us to confess our sins because the priest cannot know whether he should forgive or retain our sins unless we tell them to him.

411. Is it necessary to confess every sin?

It is necessary to confess every mortal sin which has not yet been confessed and forgiven; it is not necessary to confess our venial sins, but it is better to do so. (Proverbs 28:13)

412. What are the chief qualities of a good confession?

The chief qualities of a good confession are three: it must be humble, sincere, and entire.

413. When is our confession humble?

Our confession is humble when we accuse ourselves of our sins with a conviction of guilt for having offended God. (Luke 18:13)

414. When is our confession sincere?

Our confession is sincere when we tell our sins honestly and frankly.

415. When is our confession entire?

Our confession is entire when we confess at least all our mortal sins, telling their kind, the number of times we have committed each sin, and any circumstances changing their nature. (Numbers 5:6-7)

416. What are we to do if without our fault we forget to confess a mortal sin?

If without our fault we forget to confess a mortal sin, we may receive Holy Communion, because we have made a good confession and the sin is forgiven; but we must tell the sin in confession if it again comes to our mind.

417. What happens if we knowingly conceal a mortal sin in confession?

If we knowingly conceal a mortal sin in confession, the sins we confess are not forgiven; moreover, we commit a mortal sin of sacrilege.

418. What must a person do who has knowingly concealed a mortal sin in confession?

A person who has knowingly concealed a mortal sin in confession must confess that he has made a bad confession, tell the sin he has concealed, mention the sacraments he has received since that time, and confess all the mortal sins he has committed since his last good confession.

419. Why should a sense of shame and fear of telling our sins to the priest never lead us to conceal a mortal sin in confession?

A sense of shame and fear of telling our sins to the priest should never lead us to conceal a mortal sin in confession because this is a grave sacrilege, and also because the priest, who represents Christ Himself, is bound by the seal of the sacrament of Penance never to reveal anything that has been confessed to him. (Ecclesiasticus 4:31)

420. Why does the priest give us a penance after confession?

The priest gives us a penance after confession that we may make some atonement to God for our sins, receive help to avoid them in the future, and make some satisfaction for the temporal punishment due to them.

421. What kinds of punishment are due to sin?

Two kinds of punishment are due to sin: the eternal punishment of hell, due to unforgiven mortal sins, and temporal punishment, lasting only for a time, due to venial sins and also to mortal sins after they have been forgiven. (John 15:6)

422. Does the sacrament of Penance, worthily received, always take away all punishment?

The sacrament of Penance, worthily received, always takes away all eternal punishment; but it does not always take away all temporal punishment. (John 20:22-23)

423. Why does God require temporal punishment for sin?

God requires temporal punishment for sin to satisfy His justice, to teach us the great evil of sin, and to warn us not to sin again.

424. Where do we pay the debt of our temporal punishment?

We pay the debt of our temporal punishment either in this life or in purgatory. (I Corinthians 3:13-15)

425. What are the chief means of satisfying the debt of our temporal punishment, besides the penance imposed after confession?

4) What must we do to gain the happiness of heaven?

To gain the happiness of heaven we must know, love, and serve God in this world.

a) Man must know, love, and serve God in a supernatural manner in order to gain the happiness of heaven. Man is raised to the supernatural order only by grace, a free gift of God.

b) Man cannot be perfectly happy in this world, for nothing created can satisfy his desire for complete happiness. History and experience show that neither riches, nor honors, nor glory, nor reputation, nor power, nor pleasure, nor knowledge, nor any other worldly goods can fully satisfy man's longing for happiness.

c) Man's earthly, imperfect happiness is in proportion to his approach to God - the final goal of his life. The more closely man approaches God by the practice of virtue under the influence of God's grace, the greater will be his happiness. Worldly goods and pleasures may satisfy man for a time, but of themselves they cannot make him fully happy. Man may enjoy the innocent pleasures and reasonable comforts of life as long as they do not lead him away from God.

The Baltimore Catechism is extraordinarily helpful, and pithy, on how to think about fraternal correction:

Baltimore Catechism #814 We are bound to admonish the sinner when the following conditions are fulfilled:

When his fault is a mortal sin

When we have authority or at least influence over him, and

When there is reason to believe our warning will not make him worse instead of better.

“St. Anthony Mary Claret is often depicted in paintings as having a glowing substance within his breast. This is because on May 16, 1862, Our Lord gave St. Anthony the extraordinary privilege of retaining the Sacramental Species perpetually within him. St. Anthony writes in his autobiography that he considered omitting this remarkable detail about himself from the book, but the Blessed Virgin told him not to do so. It is surprising that a saint who received such a marvelous sign of God’s predilection doesn’t have a larger cult. Perhaps a significant reason for his current lack of one is that he put a great emphasis on certain Catholic truths that are not welcome and misrepresented in many modern parishes.

“One of the least preached on dogmas of the Faith in our time is that all those who die in a state of mortal sin will be condemned to the eternal torments of Hell. St. Anthony wrote about this dogma repeatedly in his autobiography, attributing the inspiration for his exhausting labors to his desire to save souls from such a fate.

“St. Anthony did not think it was difficult or rare for people to commit mortal sins. He wrote, “Faith teaches that the pains of Hell are eternal, and it also warns us that one single mortal sin suffices to condemn a soul forever because of the infinite malice by which it offends an infinite God. With these most positive principles in mind, how can I remain indifferent when I see the ease with which sins are committed, sins that occur as frequently as one takes a glass of water, sins and offenses that are perpetrated out of levity or diversion? How can I rest when so many are to be seen living continually in mortal sin?”

He expressed his incredulity at how many of his contemporary priests and lay faithful would not warn sinners about the frightening path they were on: “Neither can I understand why other priests who believe the selfsame truths as I do, as we all must do, do not preach or exhort their flock so that they might avoid this unbearable eternity of Hell. It is still a source of wonder to me how the laity — those men and women blessed with the Faith — do not give warning to those who need it.”

The three conditions required for a sin to be mortal are presently being explained in a sense that is completely foreign to the sense in which the conditions were traditionally understood. The “full knowledge” requirement, for example, is currently thought (wrongly) to mean that if someone doesn’t know that the act that he is committing constitutes grave matter, then they won’t be held culpable for committing a mortal sin.

In the Baltimore Catechism No. 4, the exact words “full knowledge” do not appear in the section on mortal sin, but three conditions are listed. “Sufficient reflection” would be the condition listed in the Catechism that most closely corresponds to full knowledge. The Catechism says that to have sufficient reflection, “you must know what you are doing at the time you do it. For example, suppose while you stole a diamond pin you thought you were stealing a pin with a small piece of glass, of little value. You would not have had sufficient reflection and would not have committed a mortal sin till you found out that what you had stolen was a valuable diamond; if you continued to keep it after learning your mistake, you would surely commit a mortal sin.” If a person stole a diamond pin knowing all the while that they were stealing a pricey item, then they would be guilty of a mortal sin regardless of whether or not they possessed full knowledge that stealing things of considerable value constitutes a grave offense.

“St. Thomas raised the question in his Summa as to whether or not a mortal sin can ever become venial (I-II:88:6). The second objection and his reply to it are a must-read for anyone who wants to have an informed conscience on the matter under discussion:

“Objection 2, “Now it may happen that a person in committing a sin generically mortal, loves a creature less than God; for instance, if anyone being ignorant that simple fornication is a mortal sin, and contrary to the love of God, commits the sin of fornication, yet so as to be ready, for the love of God, to refrain from that sin if he knew that by committing it he was acting counter to the love of God. Therefore his will be a venial sin; and accordingly a mortal sin can become venial.”

Reply to Objection 2, “If the ignorance be such as to excuse sin altogether, as the ignorance of a madman or an imbecile, then he that commits fornication in a state of such ignorance, commits no sin either mortal or venial. But if the ignorance be not invincible, then the ignorance itself is a sin, and contains within itself the lack of the love of God, in so far as a man neglects to learn those things whereby he can safeguard himself in the love of God.”

“When Our Lord said to the scribes and Pharisees that “they that are well need not a physician,” and that He “came not to call the just, but sinners,” many commentators say Our Lord did not mean to say the scribes and Pharisees were just and in no need of healing. What Our Lord did mean to say was that He did not come to save those who presume of their own justice and think they have no need of a savior. We cannot cooperate in our own salvation if we think we don’t need Christ. Similarly, we cannot cooperate in the salvation of our neighbors if, because of false doctrines that undermine moral responsibility, we presume our neighbors to be already just despite all evidence to the contrary.

Part Three: The Sacraments and Prayer

Lesson Twenty-Eight: Holy Communion

366. What is Holy Communion?

Holy Communion is the receiving of Jesus Christ in the sacrament of the Holy Eucharist. (John 6:57)

367. What is necessary to receive Holy Communion worthily?

To receive Holy Communion worthily it is necessary to be free from mortal sin, to have a right intention, and to obey the Church's laws on the fast required before Holy Communion out of reverence for the body and blood of Our Divine Lord. However, there are some cases in which Holy Communion may be received without fasting. (I Corinthians 11:27)

368. Does he who knowingly receives Holy Communion in mortal sin receive the body and blood of Christ and His graces?

He who knowingly receives Holy Communion in mortal sin receives the body and blood of Christ; but he does not receive His graces and he commits a grave sin of sacrilege. (I Corinthians 11:27)

369. What should we do to receive more abundantly the graces of Holy Communion?

To receive more abundantly the graces of Holy Communion we should strive to be most fervent and to free ourselves from deliberate venial sin.

370. Does the Church now command us to fast from midnight before Holy Communion?

The Church does not now command us to fast from midnight before Holy Communion, as it did formerly. The laws enacted by Pope Pius XII now regulate this matter by the number of hours we must fast.

371. When may Holy Communion be received without fasting?

Holy Communion may be received without fasting when one is in danger of death, or when it is necessary to save the Blessed Sacrament from insult or injury.

372. What are the laws enacted by Pope Pius XII regarding the fast required before Holy Communion?

The laws enacted by Pope Pius XII regarding the fast required before Holy Communion are the following:

Water may be taken at any time before Holy Communion without breaking the fast.

Sick persons, though not confined to bed, may receive Holy Communion after taking medicine or nonalcoholic drinks. A priest's permission is not necessary.

All Catholics may receive Holy Communion after fasting one hour from food and drink including even alcoholic beverages in moderation. This rule applies to Holy Communion at midnight Mass as well as at Masses celebrated in the morning, afternoon or evening. A priest's permission is not needed.

One may not receive Holy Communion a second time on the same day, unless the danger of death arises, when he can receive the Blessed Sacrament as Viaticum. But one who has received the Holy Eucharist at the midnight Mass of Christmas or at the Mass of the Easter Vigil may receive again in the course of the day. These rules show the Church's desire that all Catholics partake of the Holy Eucharist frequently.

373. How should we prepare ourselves for Holy Communion?

We should prepare ourselves for Holy Communion by thinking of Our Divine Redeemer whom we are about to receive, and by making fervent acts of faith, hope, love, and contrition. (Matthew 8:8)

374. What should we do after Holy Communion?

After Holy Communion we should spend some time adoring Our Lord, thanking Him, renewing our promises of love and of obedience to Him, and asking Him for blessings for ourselves and others. (Matthew 7:7)

375. What are the chief effects of a worthy Holy Communion?

The chief effects of a worthy Holy Communion are: first, a closer union with Our Lord and a more fervent love of God and of our neighbor; second, an increase of sanctifying grace; third, preservation from mortal sin and the remission of venial sin; fourth, the lessening of our inclinations to sin and the help to practice good works. (John 6:57)

376. When are we obliged to receive Holy Communion?

We are obliged to receive Holy Communion during Easter time each year and when in danger of death.

377. Why is it well to receive Holy Communion often, even daily?

It is well to receive Holy Communion often, even daily, because this intimate union with Jesus Christ, the Source of all holiness and the Giver of all graces, is the greatest aid to a holy life. (Acts 2:42)

378. How should we show our gratitude to Our Lord for remaining always on our altars in the Holy Eucharist?

Part Three: The Sacraments and Prayer

Final Lesson: The Our Father

490. Why is the Our Father the best of all prayers?

The Our Father is the best of all prayers because it is the Lord's Prayer, taught us by Jesus Christ Himself, and because it is a prayer of perfect and unselfish love. See Matthew 6:9-13 for the Lord's Prayer.

491. Why is the Our Father a prayer of perfect and unselfish love?

The Our Father is a prayer of perfect and unselfish love because in saying it we offer ourselves entirely to God and ask from Him the best things, not only for ourselves but also for our neighbor.

492. Why do we address God as "Our Father who art in heaven"?

We address God as "Our Father who art in heaven" because we belong to Him, our loving Father, who created us and watches over us, who adopts us through sanctifying grace as His children, and who destines us to live forever with Him in heaven, our true home. (John 14:2)

493. For what do we pray when we say "hallowed be Thy name"?

When we say "hallowed be Thy name," we pray that God may be known and honored by all men.(Psalm 112:3)

494. For what do we pray when we say "Thy kingdom come"?

When we say "Thy kingdom come," we pray that the kingdom of God's grace may be spread throughout the world, that all men may come to know and to enter the true Church and to live as worthy members of it, and that, finally, we all may be admitted to the kingdom of God's glory. (Matthew 5:48)

495. For what do we pray when we say "Thy will be done on earth as it is in heaven"?

When we say "Thy will be done on earth as it is in heaven," we pray that all men may obey God on earth as willingly as the saints and angels obey Him in heaven. (Luke 22:41)

496. For what do we pray when we say "Give us this day our daily bread"?

When we say "Give us this day our daily bread," we pray that God will give us each day all that is necessary to support the material life of our bodies and the spiritual life of our souls. (John 6:56)

497. For what do we pray when we say "and forgive us our trespasses as we forgive those who trespass against us"?

When we say "and forgive us our trespasses as we forgive those who trespass against us," we pray that God will pardon the sins by which we have offended Him, and we tell Him that we pardon our fellow men who have offended us.(Matthew 6:14-15)

498. For what do we pray when we say "and lead us not into temptation"?

When we say "and lead us not into temptation," we pray that God will always give us the grace to overcome the temptations to sin which come to us from the world, the flesh, and the devil. (Tobias 12:13)

499. For what do we pray when we say "but deliver us from evil"?

Part Two: The Commandments

Lesson Seventeen: Honoring the Saints, Relics, and Images

214. Does the first commandment forbid us to honor the saints in heaven?

The first commandment does not forbid us to honor the saints in heaven, provided we do not give them the honor that belongs to God alone. (Luke 1:48)

215. Why do we honor the saints in heaven?

We honor the saints in heaven because they practiced great virtue when they were on earth, and because in honoring those who are the chosen friends of God we honor God Himself.

216. How can we honor the saints?

We can honor the saints: first, by imitating their holy lives; second, by praying to them; third, by showing respect to their relics and images. (Philippians 3:17)

217. When we pray to the saints what do we ask them to do?

When we pray to the saints we ask them to offer their prayers to God for us.

218. How do we know that the saints will pray for us?

We know that the saints will pray for us because they are with God and have great love for us.

219. Why do we honor relics?

We honor relics because they are the bodies of the saints or objects connected with the saints or with Our Lord.

220. When does the first commandment forbid the making or the use of statues and pictures?

The first commandment forbids the making or the use of statues and pictures only when they promote false worship. (Exodus 20:3-4)

221. Is it right to show respect to the statues and pictures of Christ and of the saints?

It is right to show respect to the statues and pictures of Christ and of the saints, just as it is right to show respect to the images of those whom we honor or love on earth.

222. Do we honor Christ and the saints when we pray before the crucifix, relics, and sacred images?

We honor Christ and the saints when we pray before the crucifix, relics, and sacred images because we honor the persons they represent; we adore Christ and venerate the saints.

223. Do we pray to the crucifix or to the images and relics of the saints?