Mary, Help of Christians Part 59

"Whom when He saw He said: Go, show yourselves to the priests" (_Luke_ xvii. 14).

"Receive ye the Holy Ghost; whose sins ye shall forgive, they are forgiven them, and whose sins ye shall retain, they are retained"

(_John_ xx. 23).

THE whole of the life of Our Lord and Saviour Jesus Christ may be summed up in these words of the Acts: "He went about doing good." He healed the sick, gave sight to the blind, hearing to the deaf, and raised the dead to life.

The healing of the body, however, was to Him a secondary object. The healing of the soul was His mission on earth. He frequently called the attention of His followers to this. For example, He cured the man of the palsy to prove that as man He had the power to forgive sins. Another example is when He gives us in the cure of the lepers a figure of sin and its cure.

Leprosy has always been considered a figure of sin. As leprosy covers the body and makes it disgusting and frightful to behold, so sin covers the soul and makes it hideous in the sight of G.o.d. The Old Law required lepers to separate themselves from society until their cure was certified to by the priests who were appointed for this purpose. Our Lord has been pleased, in the New Law, to inst.i.tute a similar method for the cure of the more fatal leprosy of sin. The spiritual leper, the sinner, is to show himself to the priest, make known the diseased state of his soul, and submit to the inspection and treatment of the priest, who is the divinely appointed physician of the soul. But should we not go directly to G.o.d, since G.o.d alone has power to justify us? It is true, G.o.d alone can effect our justification; but He has appointed the priest to judge in His place and pa.s.s sentence in His name. To the priests He has said: "Whatsoever you shall bind upon earth shall be bound in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven" (_Matt._ xviii. 18); and again: "Whose sins you shall forgive, they are forgiven, and whose sins you shall retain, they are retained" (_John_ xx. 23). These two texts clearly show that auricular confession as practised in the Catholic Church was taught by Christ. For how could the apostles and their successors, the pastors of the Church, know what sins to bind and retain and what sins to loose and forgive unless the sins were confessed to them and they were allowed to judge?

No matter how numerous or how great these are, provided they are confessed with a sincere repentance, they will be forgiven. And they will be forgiven by the power of the priest. Properly speaking, G.o.d alone has power to forgive sins. But no one will deny that He has power to confer this power on others. He communicated this power to His apostles and commanded them, in turn, to communicate it to others by means of the Sacrament of Holy Orders.

That Our Saviour communicated this power to His apostles is evident from the words of St. John: "As the Father hath sent Me I also send you.

Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven." But sin was to continue till the end of the world. Hence the necessity of the means of forgiving sin being coextensive with sin. As the people receive from the priests the Word of G.o.d and the cleansing from sin in Baptism, so also do they receive from them the cleansing from sin in confession.

It is certain that the apostles conferred the power of forgiving sins upon others, if we find that those whom the apostles ordained this power. But we find this to be the case.

From the time of Christ until the present the writers of every age tell us that confession of sins was practised. St. John, who lived until the beginning of the second century, says in the 1st chapter of his First Epistle: "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all iniquity."

St. Cyprian, who wrote in the third century, says: "Let each of you confess his faults, and the pardon imparted by the priest is acceptable before G.o.d."

St. Ambrose, in the fourth century, wrote: "The poison is sin; the remedy, the accusation of one's crime. The poison is iniquity: confession is the remedy."

St. Augustine, who lived in the fifth century, seems to be talking to some people of the present day, who say they confess in private to G.o.d, when he says: "Let no one say to himself, I do penance to G.o.d in private, I do it before G.o.d. Is it then in vain that Christ hath said: 'Whatsoever thou shalt loose on earth shall be loosed in heaven'? Is it in vain that the keys have been given to the Church? Do we make void the Gospel? void the words of Christ?"

These first five centuries were the golden age of Christianity. All admit that the doctrines and practices of those early centuries were pure and undefiled, as they came from Christ. But among the practices of the time we find confession. Hence it is a reasonable practice, because conformable to Christ's teaching. We might continue quotations from writers of every century from the sixth to the nineteenth, showing that the teaching and practice of confession did not vary through the lapse of ages from the time of Christ until the present day. But this is unnecessary. The quotations from the first five centuries show that the power of forgiving sin was not only communicated by Christ to His apostles, but by them to their successors by means of the sacrament of Holy Orders. What would be the necessity of this power if they could not exercise it in confession? If, as some say, priests invented confession, some one ought to find out and tell us when and where it was invented, and why they did not exempt themselves from such a humiliating practice.

Confession alone, however, will be of no avail without contrition.

Contrition is a sincere sorrow and detestation for sin with a firm determination to sin no more. To the truly humble and sorrowful sinner confession is not a punishment, but a remedy for a tortured conscience.

The most painful secret to be kept by a heart not yet corrupted by disease is the secret of sin and crime. The soul that loves G.o.d hates sin and desires to separate herself from it. To this desire is a.s.sociated the desire of expiating it. All, from the mother who questions her child about wrongdoing to the judge who interrogates the criminal, recognize in spontaneous confession an expiatory power.

Confession, it is true, is necessarily accompanied by shame and humiliation. This humiliation is diminished by the knowledge that it is of divine origin and that eternal silence is divinely imposed upon him who receives it. Priests never divulge what they know from the confessional. They have been ill-treated, as was Father Kohlmann in this country; have even been tortured and cruelly put to death, as was St.

John Nepomucene, in order to extort from them knowledge they gained in the confessional, but without avail. For what they knew through the tribunal of penance, they knew as ministers of G.o.d. And as it is better to obey G.o.d than man, no minister of state could force them to divulge that which the laws of G.o.d forbid.

Only sinners, who after a thorough preparation, a sincere sorrow, and a good confession, can realize the soothing and beneficial effects of confession, and feel with David, "Blessed are they whose sins are forgiven." If you have ever noticed such after leaving the confessional you could see joy beaming on their countenances, as if a heavy burden had been removed.

Confession quiets the conscience. But this is only one of the benefits it confers upon those who practise going to confession. It has also a salutary influence upon their morals; for one of its necessary conditions is promise of amendment.

The pagans of the first centuries were aware of the guiding and reforming power of the confessional. Voltaire, the leading infidel of the last century, one who made sport of everything Christian, says that "there is, perhaps, no wiser inst.i.tution, and that confession is an excellent thing, a restraint upon inveterate crime, a very good practice to prevent the guilty from falling into despair and relapsing into sin, to influence hearts full of hate to forgive and robbers to make rest.i.tution--that the enemies of the _Romish_ Church who have opposed so beneficial an inst.i.tution have taken from man the greatest restraint that can be put upon crime." While his everyday experience forced these words of praise from the arch-infidel, his hatred of the Church creeps out in the word "Romish."

Confession of sin, as we have seen, is a _reasonable practice_, because it was taught by Jesus Christ, and by His apostles and their successors from Christ's time until the present; but _especially_ because it has the power of soothing and pacifying the conscience by freeing it from the torture of sin, the poison of crime. It is not strange, then, that it is so dear to virtuous souls. It is offensive only to those whose hearts are so hardened as to blunt the sting of remorse. Confession is Christianity using its moral power to correct and perfect the individual. In the confessional the minister of G.o.d is continually coming in contact with hearts in which reigns an idol that he overthrows, a bad practice that he causes to cease, or some injustice that he has repaired.

Confession is one of the gates by which Christianity penetrates the interior man, wipes away stains, heals diseases, and sows therein the seeds of virtue. The lives and experience of millions are witness of the truth of this. Is it not, then, a reasonable, a beneficial practice? It is only the malicious or the ignorant who calumniate the practice and the consecrated minister who sits in judgment in the sacred tribunal.

Those who lay aside their prejudice and study the question soon become convinced of its divine origin. A little study and reflection will show them that confession of sin benefits society by preventing crimes that would destroy government, cause riots, and fill prisons; that it promotes human justice, makes men better, n.o.bler, purer, higher, and more G.o.dlike; that it soothes the sorrowful heart whose crime might make the despairing suicide; and that individuals and families who frequently, intelligently, and properly approach this fountain of G.o.d's grace will receive His blessing here _and a pledge of His union hereafter_.

VII. Granting Indulgences

"Whatsoever you shall bind upon earth shall be bound in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven"

(Matt xviii. 18).

OF THE many practices of the Church, few have been the cause of more controversy than that of granting indulgences. Though not the cause, the granting of an indulgence furnished a pretext for Luther's apostasy. Leo X, who was Pope at that time, desiring to complete St. Peter's at Rome, appealed to all Catholics for financial aid. There was certainly nothing wrong in this. With these alms it was intended that the most magnificent Christian temple in the world would be completed.

"Majesty, Power, Glory, Strength, and Beauty, all are aisled In this eternal ark of worship undefiled."

All who contributed toward the completion of St. Peter's and complied with the necessary conditions were granted an indulgence.

The alms were not one of the indispensable conditions. Those conditions were a sincere repentance and confession. Hence, those who did not contribute could gain the indulgence. Perhaps the Dominican Tetzel, who was chosen to announce the indulgence, exceeded his powers and made them serve his own ends.

His action in the affair was not approved by Rome. If it is certain that the Pope did nothing wrong in asking for aid to build that beautiful monument to religion, it is equally certain that he did nothing wrong, that he did not exceed the limits of his powers when he granted the indulgence. In order to understand this, we must have a clear idea of what is meant by an indulgence.

You frequently hear it said that it is the forgiveness of sin, or that it is a permission given to commit sin. It is neither the one nor the other. An indulgence is not the forgiveness of sin. In fact, an indulgence can not be gained until sin has been forgiven. One of the necessary conditions for gaining an indulgence is confession.

Neither is an indulgence a license, a permission to commit sin. No one, not even G.o.d Himself, could give permission to commit sin. For G.o.d is all good, and although all powerful He can not sanction that which is evil in itself. It would be contrary to His very nature. An indulgence, then, is not what it has been painted. Having seen what an indulgence is not, let us see what it is. It is a remission of the whole or a part of the debt of temporal punishment due to sin after the guilt and eternal punishment have been forgiven in the sacrament of Penance.

In the early ages of the Church notorious sinners, after being absolved, were sentenced to long public penances. By sincere sorrow, an indulgence or remission of some of the time was granted them. Public confession and public penances have pa.s.sed away. These public penances are replaced by pious devotions. Upon the performance of certain pious devotions the Church at times grants an indulgence; that is, a remission of such temporal punishment as is equivalent to the canonical penances corresponding to the sins committed.

Attached to every mortal sin, besides the guilt, is the punishment incurred. This punishment is eternal and temporal. That there is this twofold punishment we learn from various places in the Bible. We have an example in the sin of David. G.o.d sent the prophet Nathan to warn him of his guilt. When Nathan rebuked the king, he confessed his sin with signs of true contrition. Then Nathan told him that G.o.d had forgiven his sin, but that many temporal punishments would follow. When G.o.d forgave the sin, the guilt and eternal punishment were taken away; but temporal punishment remained. Other examples could be cited, but this is sufficient to show that there is a twofold kind of punishment--eternal and temporal. In confession the guilt and eternal punishment are taken away, but not always the temporal punishment. This temporal punishment is what is taken away in whole by a plenary and in part by a partial indulgence.

In a similar manner we have a twofold punishment attached to crime in this world. A man commits a crime. He is sentenced to a term in the penitentiary. After spending his time of punishment he comes back to society, but finds he has another punishment to undergo in being avoided by his friends and others.

The practice of granting indulgences was founded on many pa.s.sages of Scripture, both of the Old and New Testament. In the 12th chapter of the book of Numbers we learn that Mary, the sister of Moses, was forgiven a sin which she had committed. But G.o.d inflicted upon her the penalty of leprosy. This was a temporal punishment. By the prayer of Moses an indulgence was granted; for G.o.d took away the temporal punishment.

Our divine Lord left with His Church the power of granting indulgences, as we learn from His words taken from St. Matthew: "Whatsoever you shall loose upon earth shall be loosed also in heaven." This promise implies the power of loosing not only from sin and its eternal punishment, but also the power of releasing the bond of temporal punishment, of freeing from everything that would prevent the soul from entering the kingdom of heaven. St. Paul granted an indulgence to the incestuous Corinthian, as we learn from the 2d chapter of his Second Epistle to the Corinthians.

By the power and authority which he received from Christ, he granted the Corinthian pardon from performing a certain penance. This penance was a temporal punishment. The apostle took away the temporal punishment. That is an indulgence.

Non-Catholics grant a kind of plenary indulgence to every one by saying that works of penance are unnecessary. The practice of the Catholic Church of granting an indulgence only to the deserving is certainly more conformable to Scripture as well as more reasonable.

Experience teaches us the utility of indulgences. They encourage the faithful to frequent the sacraments, to repent, to do acts of penance, and perform works of piety, charity, and devotion.

A practice productive of such beneficial results is reasonable; it is also reasonable because it is sanctioned by Scripture and the Church of every age. For G.o.d would not sanction it nor could the Church practise it if it were _not conformable to reason_.

VIII. The Last Sacraments

"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_ v. 14, 15).

BY THESE words St. James admonishes Christians when sick to do that which Our Saviour had previously directed to be done. This you will learn from the 6th chapter of St. Mark: "And [the apostles] anointed with oil many that were sick."

The historians of the first centuries tell us that the early Christians were as anxious to receive the last sacraments as are the Catholics of our own day. St. Cesarius, in the fifth century, writes: "As soon as a person falls dangerously sick, he receives the body and blood of Jesus Christ. Then his body is anointed, and thus is fulfilled what stands written: 'Is any man sick among you? Let him call in the priests of the Church, and let them pray over him, anointing him with oil.'" What the Christians of the first centuries did, we do; and we do it by the direction of Jesus Christ and of St. James.

Penance, Holy Eucharist, and Extreme Unction are administered to the sick and are known as the last sacraments. The priest first hears the sick person's confession, then he administers holy communion. Afterward he administers the sacrament of Extreme Unction--last anointing.

This sacrament aids the sick to bear their sufferings with patience. It wipes away sin, even mortal sin if the person is unable to confess; and it purifies the soul for its entrance into heaven. The other sacraments a.s.sist us in making our lives holy like the life of our divine Model.

This sacrament a.s.sists in making our death holy, like the death of Jesus. The sacrament of Baptism met us at our entrance into this world; the sacrament of Extreme Unction will be our guide at our departure to the other world. Religion, which rocked us in the cradle of life, will lull us to sleep in the cradle of death.