Baltimore Catechism Volume Iv Part 1

Baltimore Catechism No. 4.

by Thomas L. Kinkead.

PREFACE

It must be evident to all who have had experience in the work of our Sunday schools that much time is wasted in the cla.s.ses. Many teachers do little more than mark the attendance and hear the lessons; this being done, time hangs heavily on their hands till the school is dismissed.

They do not or cannot explain what they are teaching, and the children have no interest in the study.

The Explanation of the Baltimore Catechism is intended for their use.

The explanations are full and simple. The examples are taken from Holy Scripture, from the parables of Our Lord, from incidents in His life, and from the customs and manners of the people of His time. These are made applicable to our daily lives in reflections and exhortations.

The plan of the book makes it very simple and handy. The Catechism is complete and distinct in itself, and may be used with or without the explanations. The teacher is supposed, after hearing the lesson, to read the explanation of the new lesson as far as time will allow. It may be read just as it is, or may be learned by the teacher and given to the children in substance.

The Explanation of the Baltimore Catechism will be found very useful also for the instruction of adults and converts. The priest on the mission is often called upon to instruct persons who can come to him but seldom, and only for a short time; and who, moreover, are incapable of using with profit such books as The Faith of Our Fathers, Catholic Belief, or works of controversy. They are simply able to use the Child's Catechism when explained to them. If the Explanation of the Baltimore Catechism is in their hands, they may read the explanations and study the Catechism with pleasure.

Indeed the book should do good in any Catholic family. The majority of our people are children as far as their religious knowledge goes. They may, it is true, have books on particular subjects, such as the Duties of Parents to Their Children, The Sure Way to a Happy Marriage, etc.; but a book that explains to them in the simplest manner all the truths of their religion, and applies the same to their daily lives, ought to be useful.

The chief aim of the book is to be practical, and to teach Catholics what they should know, and how these truths of their Catechism are constantly coming up in the performance of their everyday duties. It is therefore neither a book of devotion nor of controversy, though it covers the ground of both. As in this book the explanations are interrupted by the questions and answers of the Catechism proper, it will, it is hoped, be read with more pleasure than a book giving solid page after page of instructions.

Wherever a fact is mentioned as being taken from Holy Scripture, it will generally be given in substance and not in the exact text; though the reference will always be given, so that those wis.h.i.+ng may read it as it is in the Holy Scripture. The children are not supposed to memorize the explanation as they do the Catechism itself, yet the teacher, having once read it to them, should ask questions on it. The book may be used as a textbook or catechism for the more advanced cla.s.ses, and the complete list of numbered questions on the explanations--given at the end--will render it very serviceable for that purpose.

As the same subject often occurs in different parts of the Catechism, explanations already given may sometimes be repeated. This is done either to show the connection between the different parts of the Catechism, or to impress the explanation more deeply on the minds of the children, or to save the teacher the trouble of always turning back to preceding explanations. The numbering of the questions and answers throughout the Catechism, and the complete index of subjects and list of questions at the end, will, it is hoped, make these comparisons and references easy, and the book itself useful.

With the hope, then, that the Explanation of the Baltimore Catechism may do all the good intended, I commend it to all who desire a fuller knowledge of their holy religion that they may practice it more faithfully.

Rev. Thomas L. Kinkead June 21, 1891, Feast of St. Aloysius

Basic Catholic Prayers

THE LORD'S PRAYER

Our Father, Who art in Heaven, hallowed be Thy name. Thy kingdom come.

Thy will be done on earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespa.s.ses, as we forgive those who trespa.s.s against us. And lead us not into temptation, but deliver us from evil.

Amen.

This is the most beautiful and best of all prayers, because Our Lord Himself made it. (Matt. 6:9; Luke 11:2). One day when He was praying and explaining to His Apostles the great advantages of prayer, one of them said to Him: "Lord, teach us to pray." Then Jesus taught them this prayer. It contains everything we need or could ask for. We cannot see its full meaning at once. The more we think over it, the more clearly we understand it. We could write whole pages on almost every word, and still not say all that could be said about this prayer. It is called "the Lord's," because He made it, and sometimes the "Our Father," from the first words.

We say "Our," to show that we are all brethren, and that G.o.d is the Father of us all, and therefore we pray not for ourselves alone but for all G.o.d's children.

We say "Father," because G.o.d really is our Father. We do not mean here by Father the First Person of the Blessed Trinity, but the Blessed Trinity itself--one G.o.d. What does a father do for his children? He gives them their natural existence, provides them with food and clothing, teaches, protects, and loves them, shares with them all that he has, and when he dies leaves them his possessions. Now, in all these ways, and in a much truer sense, G.o.d is our Father. He created us and gives us all that is necessary to sustain life. He gives light, heat, and air, without any one of which we could not live. He provides for us also food and clothing, and long before we need or even think of these things G.o.d is thinking of them. Did you ever reflect upon just how much time and trouble it costs to produce for you even one potato, of which you think so little? About two years before you need that potato, G.o.d puts it into the mind of the farmer to save the seed that he may plant it the following year. In the proper season he prepares the ground with great care and plants the seed. Then G.o.d sends His sunlight and rain to make it grow, but the farmer's work is not yet ended: he must continue to keep the soil in good condition and clear away the weeds. In due time the potato is taken from the ground, brought to the market, carried to your house, cooked and placed before you. You take it without even thinking, perhaps, of all this trouble, or thanking G.o.d for His goodness. This is only one article of food, and the same may be said of all the rest. Your clothing is provided for you long before you need it.

The little lamb upon whose back the wool is growing, from which your coat is someday to be made, is even now far away on some mountain, growing stronger with the food G.o.d gives it till you need its wool. The little pieces of coal, too, that you so carelessly throw upon the fire were formed deep down in the earth hundreds of years ago. G.o.d produces all you use, because He foresees and knows you will use it. Moreover He protects us from danger; He teaches us by the voice of our conscience and the ministers of His Church, our priests and bishops. He loves us too, as we may learn from all that He does for us, and from the many times He forgives us our sins. He shares what He possesses with us. He has given us understanding and a free will resembling His own. He has given us immortality, i.e., when once He has created us, we shall exist as long as Himself--that is, forever. When Our Lord died on the Cross, He left us His many possessions--His graces and merits, the holy Sacraments, and Heaven itself.

It is surely, then, just and right to call G.o.d Father. Our natural fathers give us only what they, themselves, get from G.o.d. So even what they give us also comes from Him.

Before the time of Our Lord, the people in prayer did not call G.o.d Father. They feared Him more than they loved Him. When He spoke to them--as He did when He gave the Commandments to Moses--it was in thunder, lightning, and smoke. (Ex. 19). They looked upon G.o.d as a great and terrible king who would destroy them for their sins. He sent the deluge on account of sin, and He destroyed the wicked city of Sodom with fire from Heaven. (Gen. 7:19). They called Him Jehovah, and were afraid sometimes even to p.r.o.nounce His name. But Our Lord taught that G.o.d, besides being a great and powerful king--the Ruler of the universe and Lord of all things--is also a kind and good Father, who wishes His children not to offend Him because they love Him rather than because they fear Him, and therefore He taught His disciples and all Christians to call G.o.d by the sweet name of Father.

"Who art in Heaven." The Catechism says G.o.d is everywhere. Why then do we say, "Who art in Heaven," as if He were no place else? We say so to remind us, first, that Heaven is our true home, and that this world is only a strange land in which we are staying for a while to do the work that G.o.d wishes us to do here, and then return to our own home; second, that in Heaven we shall see G.o.d face to face and as He is; third, that Heaven is the place where G.o.d will be for all eternity with the blessed.

"Hallowed" means made holy or sacred. Halloween is the name given to the evening before the feast of All Hallows or All Saints.

"Thy kingdom come." This pet.i.tion contains a great deal more than we at first see in it. In it we ask that G.o.d may reign in our hearts and in the hearts of all men by His grace in this life, and that we and all men may attain our eternal salvation, and thus be brought to reign forever with G.o.d in Heaven--the kingdom of His glory. As the Church on earth is frequently called the kingdom of Christ, and as all the labors of the Church are directed to the salvation of souls, we pray also in this pet.i.tion that the Church may be extended upon earth, that the true religion may be spread over the whole world, that all men may know and serve the true G.o.d and cheerfully obey His holy laws; that the devil may have no dominion over them. While saying this pet.i.tion we may have it in our minds to pray even for particular ways in which the true religion can be spread; for example, by praying that the missionaries may meet with success and all the missions prosper; that priests and bishops may be ordained to preach the Gospel; that the Church may overcome all her enemies everywhere, and the true religion triumph.

"Thy will be done on earth as it is in Heaven." In Heaven all the angels and saints obey G.o.d perfectly; they never offend Him; so we pray that it may be on earth as it is in Heaven, all men doing G.o.d's will, observing His laws and the laws of His Church, and living without sin.

"Give us this day our daily bread." In this pet.i.tion "bread" means not merely bread, but everything we need for our daily lives; such as food, clothing, light, heat, air, and the like; also food for the soul, i.e., grace. If a beggar told you that he had not tasted bread for the whole day, you would never think of asking him if he had eaten any cake, because you would understand by his word bread all kinds of food. We say "daily," to teach us not to be greedy or too careful about ourselves, and not to ask for unnecessary things, but to pray for what we need for our present wants.

"And forgive us our trespa.s.ses as we forgive those who trespa.s.s against us." "Trespa.s.ses" means here our sins, our offenses against G.o.d. When we trespa.s.s we enter places we should not, or where we are forbidden to go.

So when we sin we go where we should not go, viz., out of the path of virtue that leads to G.o.d, and into the way of vice that leads to the devil.

"As we forgive them." We take this to mean: we forgive others who have offended us, and for that reason, G.o.d, You should forgive us who have offended You. Our Lord told a beautiful parable, i.e., a story by way of ill.u.s.tration, to explain this. (Matt. 18:23). A very rich man had a servant who owed him a large sum of money. One day the master asked the servant for the money, and the poor servant had none to give. Now the law of the country was, that when anyone could not pay his debts, all that he had could be sold and the money given to the one to whom it was due, and if that was not sufficient, he and his wife and his children could be sold as slaves. The servant, knowing this, fell on his knees and begged his master to be patient with him, and to give him time and he would pay all. Then his master was moved to pity, granted not only what he asked, but freed him from the debt altogether. Afterwards when this servant, who had just been forgiven the large sum, was going out, he found one of his fellow servants who owed him a very small sum of money, and taking hold of him by the throat, demanded payment. Now, this poor servant, having nothing to give just then, implored his a.s.sailant to be patient with him and he would pay all. But the hard-hearted servant--though he himself had a little while before asked and obtained the very same favor from his own master--would not listen to the request or wait longer, but went and had his fellow servant cast into prison till he should pay the debt. The other servants, seeing how unforgiving this man was who had himself been forgiven, went and told all to their master, and he, being angry at such conduct, had the unforgiving servant brought back and cast into prison.

"And lead us not into temptation." "Temptation" means a trial to see whether we will do a thing or not. Here it means a trial made by some person or thing--the devil, the world, or our own flesh--to see whether we will sin or not. G.o.d does not exactly lead us into temptation; but He allows us to fall into it. He allows others to tempt us. We can overcome any temptation to sin by the help or grace that G.o.d gives us. Therefore we ask in this pet.i.tion that G.o.d will always give us the grace to overcome the temptation, and that we may not consent to it. A temptation is not a sin. It becomes sin only when we are overcome by it. When we are tempted we are like soldiers fighting a battle: if the soldiers are conquered by their enemy, they are disgraced; but if they conquer their enemy, they have great glory and great rewards. So, when we overcome temptations, G.o.d gives us a new glory and reward for every victory.

"Deliver us from evil." From every kind of evil, and especially the evil of being conquered by our spiritual enemies, and thus falling into sin, and offending G.o.d by becoming His enemy ourselves. It would be a sin to seek temptation, though we have a reward for resisting it when it comes.

"Amen" means, be it so. May all we have asked be granted just as we have asked it.

THE ANGELICAL SALUTATION

Hail, Mary, full of grace! the Lord is with thee: blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of G.o.d, pray for us sinners, now and at the hour of our death.

Amen.

Next in beauty to the Lord's Prayer comes this prayer. It is made up of three parts:

"Hail, full of grace! the Lord is with thee: blessed art thou amongst women" was composed by the angel Gabriel, for these are the words he used when he came to tell the Blessed Virgin that she was selected to be the Mother of G.o.d (Luke 1:28). All her people knew that the Redeemer promised from the time of Eve down to the time of the Blessed Virgin was now to be born, and many good women were anxious to be His mother, and they believed the one who would be selected the most blessed and happy of all women.

"The Lord is with thee" by His grace and favor, since you are the one He loves best. He is with all His creatures, but He is with you in a very special manner.

After the visit of the angel, the Blessed Virgin went a good distance to visit her cousin, St. Elizabeth, who was the mother of St. John the Baptist (Luke 1:39). When St. Elizabeth saw her, she, without being told by the Blessed Virgin what the angel had done, knew by the inspiration of the Holy Ghost what had taken place, and said to the Blessed Virgin: "Blessed art thou amongst women and blessed is the fruit of thy womb."

That is "blessed" because, of all the women that have ever lived or ever shall live, you are the one selected by G.o.d to be the mother of His Son and Our Redeemer, and blessed is that Son Himself. This is the second part of the prayer. The third part, from "Holy Mary" to the end, was composed by the Church.

"Hail." This was the word used by the people of that country in saluting one another when they met. We say when meeting anyone we know, "Good day," or "How do you do?" or some such familiar expression used by all in salutation. So these people, instead of saying, "Good day," etc., said "Hail" i.e., I wish you health, I greet you, etc. The angel did not say "Mary," because she was the only one present to address.

"Full of grace." When anything is full it has no room for more. G.o.d's grace and sin cannot exist in the same place. Therefore when the Blessed Virgin was full of grace, there was no room for sin. So she was without any sin and gifted with every virtue.

"Holy Mary," because one full of grace must be holy.

"Mother of G.o.d," because her Son was true G.o.d and true man in the one person of Christ, Our Lord.

"Pray for us," because she has more power with her Son than all the other saints.