The Catechism of Trent 4600
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When the children of God, having obtained the pardon of their sins, are inflamed with the desire of giving to God worship and veneration; when they long for the kingdom of heaven; when they engage in the performance of all the duties of piety towards the Deity, relying entirely on His paternal will and providence, then it is that the enemy of mankind employs the more actively all his artifices, and prepares all his resources to attack them so violently as to justify the fear that, wavering and altered in their sentiments, they may relapse into sin, and thus become far worse than they had been before. To such as these may justly be applied the saying of the Prince of the Apostles: It had been better for them not to have known the way of justice, than, after they have known it, to turn back from that holy commandment which was delivered to them.
Hence Christ the Lord has commanded us to offer this Petition so that we may commend ourselves daily to God, and implore His paternal care and assistance, being assured that, if we be deserted by the divine protection, we shall soon fall into the snares of our most crafty enemy.
Nor is it in the Lord's Prayer alone that He has commanded us to beg of God not to suffer us to be led into temptation. In His address to the holy Apostles also, on the very eve of His death, after He had declared them clean, He admonished them of this duty in these words: Pray that ye enter not into temptation.
This admonition, reiterated by Christ the Lord, imposes on the pastor the weighty obligation of exciting the faithful to a frequent use of this prayer, so that, beset as men constantly are by the great dangers which the devil prepares, they may ever ad dress to God, who alone can repel those dangers, the prayer, Lead us not into temptation.'
The faithful will understand how very much they stand in need of this divine assistance, if they remember their own weakness and ignorance, if they recollect this saying of Christ the Lord: The spirit indeed is willing, but the flesh is weak; if they call to mind how grievous and destructive are the misfortunes of men brought on through the instigation of the devil, unless they be upheld and assisted by the right hand of the Most High.
What more striking example can there be of human infirmity, than the holy band of the Apostles, who, though they had just before felt very courageous, at the first sight of danger, abandoned the Saviour and fled. A still more conspicuous example is the conduct of the Prince of the Apostles. He who a short time before loudly protested his courage and special loyalty to Christ the Lord, he who had been so confident in himself as to say, Though I should die with thee, I will not deny thee, became so affrighted at the voice of a poor maidservant that he declared at once with an oath that he knew not the Lord. Doubtless his courage was not equal to his goodwill. But if, by the frailty of human nature in which they confided, even the Saints have sinned grievously, what have not others to fear, who are so far below them in holiness?
Wherefore, let the pastor remind the faithful of the conflicts and dangers in which we are continually engaged, as long as the soul is in this mortal body, assailed as we are on all sides by the world, the flesh and the devil.
How few are there who are not compelled to experience at their great cost what anger, what concupiscence can do in us? Who is not annoyed by these stings? who does not feel these goads? who does not burn with these smouldering fires? And, indeed, so various are these assaults, so diversified these attacks, that it is extremely difficult not to receive some grievous wound.
And besides these enemies that dwell and live with us, there are, moreover, those most bitter foes, of whom it is written: Our wrestling is not against, flesh and blood; but against principalities and powers, against the rulers of the world' of this darkness, against the spirits of wickedness in the high places. For to our inward conflicts are added the external assaults and attacks of the demons, who both assail us openly, and also insinuate themselves by stratagem into our souls, so much so that it is only with great difficulty that we can escape them.
The Apostle entitles the demons princes, on account of the excellence of their nature, since by nature they are superior to man, and to all other visible creatures. He also calls them powers, because they excel not only by their nature, but also by their power. He designates them rulers of the world of darkness, because they rule not the world of light and glory, that is to say, the good and the pious, but the world of gloom and darkness, namely, those who, blinded by the defilement and darkness of a wicked life, are satisfied to have for their leader the devil, the prince of darkness. He also terms the demons the spirits of wickedness, because there is a wickedness of the spirit, as well as of the flesh. What is called the wickedness of the flesh inflames the appetite to lusts and pleasures, which are perceived by the senses; while the wickedness of the spirit are evil purposes and depraved desires, which belong to the superior part of the soul, and which are so much worse than the wickedness of the flesh as mind itself and reason are higher and more excellent (than the senses). The wickedness of Satan the Apostle spoke of as in the high places, because the chief aim of the evil one is to deprive us of our heavenly inheritance.
From all this we may understand that the power of these enemies is great, their courage undaunted, their hatred of us enormous and unmeasured; that they also wage against us a perpetual war, so that with them there can be no peace, no truce.
How great is their audacity is evidenced by the words of Satan, recorded by the Prophet: I will ascend into heaven. He attacked our first parents in Paradise; he assailed the Prophets; he beset the Apostles in order, as the Lord says in the Gospel, that he might sift them as wheat.' Nor was he abashed even by the presence of Christ the Lord Himself. His insatiable desire and unwearied diligence St. Peter therefore expressed when he said: Your adversary, the devil, as a roaring lion goeth about, seeking whom he may devour.
But it is not Satan alone that tempts men, for sometimes a host of demons combine to attack an individual. This that evil spirit confessed, who, having been asked his name by Christ the Lord, replied, My name is legion; that is to say, a multitude of demons, tormented their unhappy victim. And of another demon it is written: He taketh with him seven other spirits more wicked than himself, and they enter in and dwell there.
There are many who, because they do not feel the assaults of demons against them, imagine that the whole matter is fictitious; nor is it surprising that such persons are not attacked by demons, to whom they have voluntarily surrendered themselves. They possess neither piety nor charity, nor any virtue worthy of a Christian; hence they are entirely in the power of the devil, and there is no need of any temptation to overcome them, since their souls have already become his willing abode.
But those who have dedicated themselves to God, leading a heavenly life upon earth, are the chief objects of the assaults of Satan. Against them he harbours bitterest hatred, laying snares for them each moment. Sacred Scripture is full of examples of holy men who, in spite of their firmness and resolution, were perverted by his violence or fraud. Adam, David, Solomon and others, whom it would be tedious to enumerate, experienced the violent and crafty cunning of demons, which neither human prudence nor human strength can overcome.
Who, then, can deem himself sufficiently secure in his own resources? Hence the necessity of offering to God pure and pious prayer, that He suffer us not to be tempted above our strength, but make issue with temptation, that we may be able to bear it.
But should any of the faithful, through weakness or ignorance, feel terrified at the power of the demons, they are to be encouraged, when tossed by the waves of temptation, to take refuge in this harbour of prayer. For however great the power and pertinacity of Satan, he cannot, in his deadly hatred of our race, tempt or torment us as much, or as long as he pleases; but all his power is governed by the control and permission of God. The example of Job is very well known. Satan could have touched nothing belonging to him, if God had not said to the devil: Behold, all that he hath is in thy hand; while on the other hand, had not the Lord added: Only put not forth thy hand upon his person, Job with his children and possessions, would have been at once destroyed by the devil. So restricted is the power of demons, that without the permission of God, they could not even enter into the swine mentioned by the Evangelists.
To understand the meaning of this Petition, it is necessary to say what temptation signifies here, and also what it is to be led into temptation.
To tempt is to sound a person in order that by eliciting from him what we desire, we may extract the truth. This mode of tempting does not apply to God; for what is there that God does not know? All things are naked and open to his eyes.
Another kind of tempting implies more than this? inasmuch as it may have either a good or a bad purpose. Temptation has a good purpose, when someone's worth is tried, in order that when it has been tested and proved he may be rewarded and honoured, his example proposed to others for imitation, and all may be incited thereby to the praises of God. This is the only kind of tempting that can be found in God. Of it there is an example in Deuteronomy: The Lord your God tries you, that it may appear whether you love him or not.
In this manner God is also said to tempt His own, when He visits them with want, disease and other sorts of calamities. This He does to try their patience, and to make them an example of Christian virtue. Thus we read that Abraham was tempted to immolate his son, by which fact he became a singular example of obedience and patience to all succeeding times. Thus also is it written of Tobias: Because thou wast acceptable to God, it was necessary that temptation should prove thee.
Men are tempted for a bad purpose, when they are impelled to sin or destruction. To do this is the work of the devil, for he tempts men with a view to deceive and precipitate them into ruin, and he is therefore called in Scripture, the tempter At one time, stimulating us from within, he employs the agency of the affections and passions of the soul. At another time, assailing us from without, he makes use of external things, as of prosperity, to puff us up with pride, or of adversity, to break our spirits. Sometimes he has for his emissaries and assistants abandoned men, particularly heretics, who, sitting in the chair of pestilence, scatter the deadly seeds of bad doctrines, thus unsettling and precipitating headlong those persons who draw no line of distinction between vice and virtue and are of themselves prone to evil.
We are said to be led into temptation when we yield to temptations. Now this happens in two ways. First, we are led into temptation when, yielding to suggestion, we rush into that evil to which some one tempts us. No one is thus led into temptation by God; for to no one is God the author of sin, nay, He hates all who work iniquity; and accordingly we also read in St. James: Let no man, when he is tempted, say that he is tempted of God; for God is not a tempter of evils.
Secondly, we are said to be led into temptation by him who, although he himself does not tempt us nor cooperate in tempting us, yet is said to tempt because he does not prevent us from being tempted or from being overcome by temptations when he is able to prevent these things. In this manner God, indeed, suffers the good and the pious to be tempted, but does not leave them unsupported by His grace. Sometimes, however, we fall, being left to ourselves by the just and secret judgment of God, in punishment of our sins.
God is also said to lead us into temptation when we abuse, to our destruction, His blessings, which He has given us as a means of salvation; when, like the prodigal son, we squander our Father's substance, living riotously and yielding to our evil desires. In such a case we can say what the Apostle has said of the law: The commandment that was ordained to life, the same was found to be unto death to me.
Of this an opportune example is Jerusalem, as we learn from Ezechiel. God had so enriched that city with every sort of embellishment, that He said of it by the mouth of the Prophet: Thou wast perfect through my beauty, which I had put upon thee. Yet Jerusalem, favoured with such an abundance of divine gifts, was so far from showing gratitude to God, from whom she had received and was still receiving so many favours, was so far from making use of those heavenly gifts for the attainment of her own happiness, the end for which she had received them, that having cast away the hope and idea of deriving spiritual profit from them, she, most ungrateful to God her Father, was content to enjoy her present abundance with a luxury and riotousness which Ezechiel describes at considerable length in the same chapter. Wherefore those whom God permits to convert into instruments of vice the abundant opportunities of virtuous deeds which He has afforded them, are equally ungrateful to Him.
But we ought carefully to notice a certain usage of Sacred Scripture, which sometimes denotes the permission of God in words which, if taken literally, would imply a positive act on the part of God. Thus in Exodus we read: I will harden the heart of Pharoah; and in Isaias: Blind the heart of this people; and the Apostle to the Romans writes: God delivered them up to shameful affections, and to a reprobate sense. In these and other similar passages we are to understand, not at all any positive act on the part of God, but His permission only.
These observations having been premised, it will not be difficult to understand the object for which we pray in this Petition.
We do not ask to be totally exempt from temptation, for human life is one continued temptation. This, however, is useful and advantageous to man. Temptation teaches us to know ourselves, that is, our own weakness, and to humble ourselves under the powerful hand of God; and by fighting manfully, we expect to receive a neverfading crown of glory. For he that striveth for the mastery is not crowned, except he strive lawfully. Blessed is the man, says St. James, that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him. If we are sometimes hard pressed by the temptation of the enemy, it will also cheer us to reflect, that we have a high priest to help us, who can have compassion on our infirmities, having been tempted himself in all things.
What, then, do we pray for in this Petition ? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succour us when our strength fails, to refresh and invigorate us in our trials.
We should, therefore, implore the divine assistance, in general, against all temptations, and especially when assailed by any particular temptation. This we find to have been the conduct of David, under almost every species of temptation. Against lying, he prays in these words: Take not thou the word of truth utterly out of my mouth; against covetousness: Incline my heart unto thy testimonies, and not to covetousness; and against the vanities of this life and the allurements of concupiscence, he prays thus: Turn away my eyes, that they may not behold vanity.
We pray, therefore, that we yield not to evil desires, and be not wearied in enduring temptation; that we deviate not from the way of the Lord; that in adversity, as in prosperity, we preserve equanimity and fortitude; and that God may never deprive us of His protection. Finally, we pray that God may crush Satan beneath our feet.
The pastor ought next to admonish the faithful concerning the chief thoughts and reflections that should accompany this prayer
It will, then, be found most efficacious, when offering this Petition that, remembering our weakness, we distrust our own strength; and that, placing all our hopes of safety in the divine goodness and relying on the divine protection, we encounter the greatest dangers with undaunted courage, calling to mind particularly the many persons, animated with such hope and resolution, who were delivered by God from the very jaws of Satan.
When Joseph was assailed by the criminal solicitations of a wicked woman, did not God rescue him from the imminent danger, and exalt him to the highest degree of glory? Did He not preserve Susanna, when beset by the ministers of Satan, and on the point of being made the victim of an iniquitous sentence? Nor is this surprising; for her heart, says the Scripture, trusted in the Lord. How exalted the praise, how great the glory of Job, who triumphed over the world, the flesh and the devil ! There are on record many similar examples to which the pastor should refer, in order to exhort with earnestness his pious hearers to this hope and confidence.
The faithful should also reflect who is their leader against the temptations of the enemy; namely, Christ the Lord, who was victorious in the same combat. He overcame the devil; He is that stronger man who, coming upon the strong armed man, overcame him, deprived him of his arms, and stripped him of his spoils. Of Christ's victory over the world, we read in St. John: Have confidence: I have overcome the world; and in the Apocalypse, He is called the conquering lion; and it is. said of Him that He went forth conquering that He might conquer, because by His victory He has given power to others to conquer.'
The Epistle of St. Paul to the Hebrews abounds with the victories of holy men, who by faith conquered kingdoms, stopped the mouths of lions, etc. While we read of such achievements, we should also take into account the victories which are every day won by men eminent for faith, hope and charity, in their interior and exterior conflicts with the demons, victories so numerous and so signal, that, were we spectators of them, we should deem no event of more frequent occurrence, none of more glorious issue. It was with reference to such defeats of the enemies that St. John wrote: I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.'
Satan, however, is overcome not by indolence, sleep, wine, revelling, or lust; but by prayer, labor, watching, fasting, continence and chastity. Watch ye and pray, that ye enter not into temptation, as we have already said, is the admonition of our Lord. They who make use of these weapons in the conflict put the enemy to flight; for the devil flees from those who resist him.
But from the consideration of these victories achieved by holy men which we have mentioned, let no one indulge feelings of selfcomplacency, nor flatter himself that, by his own single unassisted exertions, he is able to withstand the temptations and hostile assaults of the demons. This is not within the power of human nature, nor within the capacity of human frailty.
The strength by which we lay prostrate the satellites of Satan comes from God, who maketh our arms as a bow of brass; by whose aid the bow of the mighty is overcome, and the weak are girt with strength; who giveth us the protection of salvation, whose right hand upholdeth us: who teacheth our hands to war, and our fingers to battle. Hence to God alone must thanks be given for victory, since it is only through His guidance and help that we are able to conquer. This the Apostle did; for he said: Thanks to God, who hath given us the victory, through our Lord Jesus Christ. The voice from heaven, mentioned in the Apocalypse, also proclaims God to be the author of our victories: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; because the accuser of our brethren is cast forth; and they overcame him by the blood of the Lamb." The same book declares that the victory obtained over the world and the flesh belongs to Christ the Lord, when it says: They shall fight with the Lamb, and the Lamb shall overcome them. But enough has now been said on the cause and the manner of conquering (temptation).
When these things have been explained, the pastor should instruct the faithful concerning the crowns prepared by God, and the eternal and superabundant rewards reserved for those who conquer. He should quote from the Apocalypse the following divine promises: He that shall overcome shall not be hurt by the second death; and in another place: He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before his angels. A little after, our divine Lord Himself thus addresses John: He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more: and again: To him that shall overcome, I win give to sit with me in my throne; as I also have overcome, and am set down with my Father in his throne. Finally, having unveiled the glory of the Saints, and the never ending bliss which they shall enjoy in heaven, He adds, He that shall overcome shall possess these things.
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This Petition with which the Son of God concludes this divine prayer embodies the substance of all the other Petitions. To show its force and importance our Lord made use of this Petition when, on the eve of His Passion, He prayed to God His Father for the salvation of mankind. I pray, He said, that thou keep them from evil. In this Petition, then, which He not only commanded us to use, but made use of Himself, He has epitomised, as it were, the meaning and spirit of all the other Petitions. For if we obtain what this Petition asks, that is, the protection of God against evil, which enables us to stand secure and safe against the machinations of the world and the devil, then, as St. Cyprian remarks, nothing more remains to be asked.
Such, then, being the importance of this Petition, the diligence of the pastor in its exposition should be great. The difference between this and the preceding Petition consists in this, that in the one we beg to avoid sin, in the other, to escape punishment.
It cannot be necessary to remind the faithful of the numerous evils and calamities to which we are exposed, and how much we stand in need of the divine assistance. The many and serious miseries of human life have been fully described by sacred and profane writers, and there is hardly any one who has not observed them either in his own life or in that of others.
We are all convinced of the truth of these words of Job, that model of patience: Man, born of woman, and living for a short time, is filled with many miseries. He cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state. That no day passes without its own trouble or annoyance is proved by these words of Christ the Lord: Sufficient for the day is the evil thereof. Indeed, the condition of human life is pointed out by the Lord Himself, when He admonishes us that we are to take up our cross daily and follow Him.
Since, therefore, everyone must realise the trials and dangers inseparable from this life, it will not be difficult to convince the faithful that they ought to implore of God deliverance from evil, since no inducement to prayer exercises a more powerful influence over men than a desire and hope of deliverance from those evils which oppress or threaten them. There is in the heart of everyone a natural inclination to have instant recourse to God in the face of danger, as it is written: Fill their faces with shame, and they shall seek thy name, Lord.
If, then, in calamities and dangers the unbidden impulse of nature prompts men to call on God, it surely becomes the duty of those to whose fidelity and prudence their salvation is entrusted to instruct them carefully in the proper performance of this duty.
For there are some who, contrary to the command of Christ, reverse the order of this prayer. He who commands us to have recourse to Him in the day of tribulation, has also prescribed to us the order in which we should pray. It is His will that, before we pray to be delivered from evil, we ask that the name of God be sanctified, that His kingdom come, and so on through the other Petitions, which are, as it were, so many steps by which we reach this last Petition.
Yet there are those who, if their head, their side, or their foot, ache; if they suffer loss of property; if menaces or dangers from an enemy alarm them; if famine, war or pestilence afflict them, omit all the other Petitions of the Lord's Prayer and ask only to be delivered from these evils. This practice is at variance with the command of Christ the Lord: Seek first the kingdom of God.
To pray, therefore, as we ought, we should have in view the greater glory of God, even when we ask deliverance from calamities, trials and dangers. Thus, when David offered this prayer: Lord, rebuke me not in thine anger, he subjoined a reason by which he showed that he was most desirous of God's glory, saying: For there is no one in death that is mindful of thee, and who shall confess to thee in hell. And again, having implored God to have mercy on him, he added: I will teach the unjust thy ways; and the wicked shall be converted to thee.
The faithful should be encouraged to use this salutary manner of praying and to imitate the example of the Prophet. And at the same time their attention should be called to the marked difference that exists between the prayers of the infidel and those of the Christian.
The infidel, too, begs of God to cure his diseases and to heal his wounds, to deliver him from approaching or impending evils; but he places his principal hope of deliverance in the remedies provided by nature, or prepared by man. He makes no scruple of using medicine no matter by whom prepared, no matter if accompanied by charms, spells or other diabolical arts, provided he can promise himself some hope of recovery.
Not so the Christian. When visited by sickness, or other adversity, he flies to God as his supreme refuge and defence. Acknowledging and revering God alone as the author of all his good and his deliverer he ascribes to Him whatever healing virtue resides in medicines, convinced that they help the sick only in so far as God wills it. For it is God who has given medicines to man to heal his corporal infirmities; and hence these words of Ecclesiasticus: The most High hath created medicines out of the earth, and a wise man will not abhor them. He, therefore, who has pledged his fidelity to Jesus Christ, does not place his principal hope of recovery in such remedies; he places it in God, the author of these medicines.
Hence the Sacred Scriptures condemn the conduct of those who, confiding in the power of medicine, seek no assistance from God. Nay more, those who regulate their lives by the laws of God, abstain from the use of all medicines which are not evidently intended by God to be medicinal; and, were there even a certain hope of recovery by using any other, they abstain from them as so many charms and diabolical artifices.
The faithful, then, are to be exhorted to place their confidence in God. Our most bountiful Father has commanded us to beg of Him our deliverance from evil, in order that His command should inspire us with the hope of obtaining the object of our prayers. Of this truth the Sacred Scriptures afford many illustrations, so that they whom reason does not inspire with confidence may be persuaded to hope by a multitude of examples. Abraham, Jacob, Lot, Joseph and David are to all unexceptional witnesses of the divine goodness; and the instances recorded in the New Testament of persons rescued from the greatest dangers, by the efficacy of devout prayer, are so numerous as to make it unnecessary to mention special cases. Therefore we shall content ourselves with one text from the Prophet, which is sufficient to confirm even the weakest: The just cried, and the Lord heard them; and delivered them out of all their troubles.
We now come to explain the meaning and nature of the Petition. Let the faithful understand that in it we by no means ask deliverance from every evil.
There are some things which are commonly considered evils, and which, notwithstanding, are of advantage to those who endure them. Such was the sting of the flesh to which the Apostle was subjected in order that, by the aid of divine grace, power might be perfected in infirmity. When the pious man learns the salutary influence of such things, far from praying for their removal, he rejoices in them exceedingly. We pray, therefore, against those evils only, which do not conduce to our spiritual interests; not against such as are profitable to our salvation.
The full meaning of this Petition, therefore, is, that having been freed from sin and from the danger of temptation, we may be delivered from internal and external evils; that we may be protected from floods, fire and lightning; that the fruits of the earth be not destroyed by hail; that we be not visited by famine, sedition or war. We ask that God may banish disease, pestilence and disaster from us; that He may keep us from slavery, imprisonment, exile, betrayals, treachery, and from all other evils which fill mankind with terror and misery. Finally, we pray that God would remove all occasions of sin and iniquity.
We do not, however, pray to be delivered only from those things which all look upon as evils, but also from those things which almost all consider to be good, such as riches, honours, health, strength and even life itself; that is, we ask that these things be not detrimental or ruinous to our soul's welfare.
We also beg of God that we be not cut off by a sudden death; that we provoke not His anger against us; that we be not condemned to suffer the punishments reserved for the wicked; that we be not sentenced to endure the fire of purgatory, from which we piously and devoutly implore that others may be liberated.
This is the explanation of this Petition given by the Church in the Mass and Litanies, where we pray to be delivered from evil past, present and to come.
The goodness of God delivers us from evil in a variety of ways. He prevents impending evils, as we read with regard to the Patriarch Jacob, whom He delivered from the enemies that were stirred up against him on account of the slaughter of the Sichimites. For we read: The terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.
The blessed who reign with Christ the Lord in heaven have been delivered by the divine assistance from all evil; but, as for us, although the Almighty delivers us from some evils, it is not His will that, while journeying in this, our mortal pilgrimage, we should be entirely exempt from all. The consolations with which God sometimes refreshes those who labor under adversity are, however, equivalent to an exemption from all evil; and with these the Prophet consoled himself when he said: According to the multitude of my sorrows in my heart, thy consolations have rejoiced my soul.
God, moreover, delivers men from evil when he preserves them unhurt in the midst of extreme danger, as He did in the case of the children thrown into the fiery furnace, whom the fire did not burn; and of Daniel, whom the lions did not injure.
According to the interpretation of St. Basil the Great, St. Chrysostom and St. Augustine, the devil is specially called the evil one, because he was the author of man's transgression, that is, of his sin and iniquity, and also because God makes use of him as an instrument to chastise sinful and impious men. For the evils which mankind endures in punishment of sin are appointed by God; and this is the meaning of these words of Holy Writ: Shall there be evil in a city which the Lard hath not done? and: I am the Lord and there is none else: I form the light and create darkness: I make peace and create evil.
The devil is also called evil, because, although we have never injured him, he wages perpetual war against us, and pursues us with mortal hatred. If we put on the armour of faith and the shield of innocence, he can have no power to hurt us; nevertheless he unceasingly tempts us by external evils and every other means of annoyance within his reach. Wherefore we beseech God to deliver us from the evil one.
We say from evil, not from evils, because the evils which we experience from others we ascribe to the arch enemy as their author and instigator. Hence instead of cherishing resentment against our neighbour, we should turn our hatred and anger against Satan himself, by whom men are instigated to harm us.
Therefore if your neighbour has injured you in any respect, when you pray to God your Father, beg of Him not only to deliver you from evil, that is, from the injuries which your neighbour inflicts; but also to rescue your neighbour from the power of the devil, whose wicked suggestions impel men to wrong.
Next we must remember that if by prayers and supplications we are not delivered from evil, we should endure our afflictions with patience, convinced that it is the will of God that we should so endure them. If, therefore, God hear not our prayers, we are not to yield to feelings of peevishness or discontent; we must submit in all things to the divine will and pleasure, regarding as useful and salutary to us that which happens in accordance with the will of God, not that which is agreeable to our own wishes.
Finally, the pious hearers should be admonished that during our mortal career we should be prepared to meet every kind of affliction and calamity, not only with patience, but even with joy. For it is written: All that will live godly in Christ Jesus shall suffer persecution; and again: Through many tribulations we must enter into the kingdom of God; and further: Ought not Christ to have suffered these things, and so enter into his glory? A servant should not be greater than his master; and as St. Bernard says: Delicate members do not become a head crowned with thorns. The glorious example of Urias challenges our imitation. When urged by David to remain at home, he replied: The ark of God, and Israel, and Juda, dwell in tents; and shall I go into my house?
If to prayer we bring with us these reflections and these dispositions, although surrounded by menaces and encompassed by evils on every side, we shall, like the three children who passed unhurt amidst the flames, be preserved uninjured; or at least, like the Machabees, we shall bear up against adverse fortune with firmness and fortitude.
In the midst of contumelies and tortures we should imitate the blessed Apostles, who, after they had been scourged, rejoiced exceedingly that they were accounted worthy to suffer reproach for Christ Jesus. Filled with such sentiments, we shall sing in transports of joy: Princes have persecuted me without cause; and my heart hath been in awe of thy words; I will rejoice at thy words, as one that hath found great spoil.
"Amen"
St. Jerome in his commentary on St. Matthew rightly calls this word what it really is, the seal of the Lord's Prayer. As then we have already admonished the faithful with regard to the preparation to be made before this holy prayer, so we deem it necessary that they should also know why we close our prayers with this word, and what it signifies; for devotion in concluding our prayers is not less important than attention in beginning them.
The faithful, then, should be taught that the fruits, which we gather from the conclusion of the Lord's Prayer are numerous and abundant, the greatest and most joyful of them being the attainment of what we ask. On this point enough has already been said.
By this concluding word, not only do we obtain a propitious hearing from God, but also receive other blessings of a higher order still, the excellence of which surpasses all powers of description.
For since, as St. Cyprian remarks, by prayer man converses with God, it happens in a wonderful manner that the divine Majesty is brought nearer to those who are engaged in prayer than to others, and enriches them with singular gifts. Those, therefore, who pray devoutly, may not be inaptly compared to persons who approach a glowing fire; if cold, they derive warmth; if warm, they derive heat. Thus, also, those who approach God (in prayer) depart with a warmth proportioned to their faith and fervour; the heart is inflamed with zeal for the glory of God, the mind is illumined after an admirable manner, and they are enriched exceedingly with divine gifts, as it is written: Thou hast prevented him with blessings of sweetness.
An example for all is that great man Moses. By intercourse and converse with God he so shone with the reflected splendours of the Divinity, that the Israelites could not look upon his eyes or countenance.
Those who pray with such vehement fervour enjoy in a wonderful manner the goodness and majesty of God. In the morning, says the Prophet, I will stand before thee, and will see; because thou art not a God that willest iniquity.
The more familiar these truths are to the mind, the more piously do we venerate, and the more fervently do we worship God, and the more delightfully do we taste how sweet is the Lord, and how truly blessed are all who hope in Him.
Encircled by the most clear light from above we also discover our own lowliness and how exalted is the majesty of God, according to the saying of St. Augustine: Give me to know Thee: give me to know myself. Distrusting our own strength, we thus throw ourselves unreservedly upon the goodness of God, not doubting that He, who cherishes us in the bosom of His paternal wondrous love, will afford us in abundance whatever is necessary for life and salvation. Thus we shall turn to God with the warmest gratitude our hearts can conceive and our lips express. This we read that holy David did, who commenced by praying: Save me from all them that persecute me, and concluded with these words, I will give glory to the Lord according to his justice, and will sing to the name of the Lord the most High.'
There are innumerable prayers of the Saints of the same kind, whose beginnings are full of fear, but which end with hope and joy. This spirit, however, is eminently conspicuous in the prayers of David.
When agitated by fear he began his prayer thus: Many are they who rise up against me: many say to my soul, There is no salvation for him in his God; but at length, armed with fortitude and holy joy, he adds: I will not fear thousands of the people surrounding me.
In another Psalm, after he had lamented his misery, we see him towards the end, reposing confidence in God and rejoicing exceedingly in the hope of salvation: In peace in the selfsame, I will sleep, and I will rest.
Again, with what fear and trembling must the Prophet not have been agitated when he exclaimed: O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath! Yet, on the other hand, what confidence and joy must not have been his when he added: Depart from me, all ye workers of iniquity; for the Lord hath heard the voice of my weeping!
When filled with dread of the wrath and fury of Saul, with what lowliness and humility does he not implore the divine assistance: Save me, O Lord, by thy name, and Judge me in thy strength! and yet, in the same Psalm he adds these words of joy and confidence: Behold, God is my help; and the Lord is the helper of my soul.
Let him, therefore, who has recourse to holy prayer approach God his Father, fortified by faith and animated by hope, not doubting that he will obtain those blessings of which he stands in need.
The word amen, with which the Lord's Prayer concludes, contains, as it were, the germs of many of these thoughts and reflections which we nave just considered. Indeed, so frequent was this Hebrew word in the mouth of the Saviour, that it pleased the Holy Ghost to have it retained in the Church of God. Its meaning may be said to be: Know that thy prayers are heard. It has the force of a response, as if God answers the suppliant, and graciously dismisses him, after having favourably heard his prayers.
Thisinterpretation has been approved by the constant usage of the Church of God. In the Sacrifice of the Mass, when the Lord's Prayer is said she does not assign the word amen to the server who answers: But deliver us front evil. She reserves it as appropriate to the priest himself, who, as mediator between God and man, answers Amen, thus intimating that God has heard the prayers of His people.
This practice, however, is not common to all the prayers, but is peculiar to the Lord's Prayer. To the other prayers the server answers Amen, because in every other this word only expresses assent and desire. In the Lord's Prayer it is an answer, intimating that God has heard the petition of His suppliant.
By many, the word amen is differently interpreted. The Septuagint interprets it, So be it; others translate it, Verily: Aquila renders it, Faithfully. Which of these versions we adopt, is a matter of little importance, provided we understand the word to have the sense already mentioned, namely, that when the priest (pronounces Amen), it signifies the concession of what hag been prayed for. This interpretation is supported by St Paul in his Epistle to the Corinthians, where he says: All the promises of God are in him, "it is"; therefore also by him, amen to God, unto our glory.
To us also this word is very appropriate, containing, as it does, some confirmation of the Petitions which we have already offered up. It also fixes our attention when we are engaged in holy prayer; for it frequently happens that in prayer a variety of distracting thoughts divert the mind to other objects.
Nay, more, by this word we most earnestly beg of God that all our preceding Petitions may be granted; or rather, understanding that they have been all granted, and feeling the divine assistance powerfully present with us, we cry out together with the Prophet: Behold God is my helper; and the Lord is the protector of my soul.
Nor can anyone doubt that God is moved by the name of His Son, and by a word so often uttered by Him who, as the Apostle says, was always heard for his reverence.
http://www.cin.org/users/james/ebooks/master/trent/ *
The Catechism of Trent *
The Necessity Of Religious Instruction *
Need of an Authoritative Catholic Catechism *
The Nature of this Work *
The Ends of Religious Instruction *
Knowledge Of Christ *
Observance Of The Commandments *
Love Of God *
The Means Required for Religious Instruction *
Instruction Should Be Accommodated To The Capacity Of The Hearer *
Zeal *
Study Of The Word Of God *
Division of this Catechism *
How This Work Is To Be Used *
The Catechism of Trent *
Faith *
Necessity Of Faith *
Unity Of Faith *
The Creed *
Division Of The Creed *
Meaning Of This Article *
"I Believe" *
Faith Excludes Doubt *
Faith Excludes Curiosity *
Faith Requires Open Profession *
"In God" *
Knowledge Of God More Easily Obtained Through Faith Than Through Reason *
Knowledge Of God Obtained Through Faith Is Clearer *
Knowledge Of God Obtained Through Faith Is More Certain *
Knowledge Of God Obtained Through Faith Is More Ample And Exalted *
The Unity Of Nature In God *
The Trinity Of Persons In God *
"The Father" *
God Is Called Father Because He Is Creator And Ruler *
God Is Called Father Because He Adopts Christians Through Grace *
The Name Father Also Discloses The Plurality Of Persons In God *
The Doctrine Of The Trinity *
Practical Admonitions Concerning The Mystery Of The Trinity *
"Almighty" *
Meaning Of The Term "Almighty" *
Why Omnipotence Alone Is Mentioned In The: Creed *
Advantages Of Faith In God's Omnipotence *
Not Three Almighties But One Almighty *
"Creator" *
"Of Heaven and Earth" *
Creation Of The World Of Spirits *
Formation Of The Universe *
Production Of Man *
"Of all Things Visible and Invisible" *
God Preserves, Rules And Moves All Created Things *
Creation Is The Work Of The Three Persons *
Advantages Of Faith In This Article *
Necessity Of Faith In This Article *
"Jesus" *
"Christ" *
"His Only Son" *
"Our Lord" *
Duties Owed To Christ Our Lord *
Importance Of This Article *
First Part of this Article: *
"Who was Conceived," *
"By the Holy Ghost" *
In The Incarnation Some Things Were Natural, Others Supernatural *
How To Profit By The Mystery Of The Incarnation *
Second Part Of This Article: "Born Of The Virgin Mary" *
The Nativity Of Christ Transcends The Order Of Nature *
Christ Compared to Adam" Mary to Eve *
Types and Prophecies of the Conception and Nativity *
Lessons which this Article Teaches *
Humility And Poverty Of Christ *
Elevation And Dignity Of Man *
Duty Of Spiritual Nativity *
Importance Of This Article *
First Part of this Article: '"Suffered Under Pontius Pilate, was Crucified, *
"Suffered," *
"Under Pontius Pilate" *
"Was Crucified" *
Importance Of The History Of The Passion *
Figures And Prophecies Of The Passion And Death Of The Saviour *
Second Part Of This Article: "Dead, And Buried" *
Christ Really Died *
Christ Died Freely *
The Thought Of Christ's Death Should Excite Our Love And Gratitude *
Christ Was Really Buried *
Circumstances Of Christ's Burial *
Useful Considerations on the Passion *
The Dignity Of The Sufferer *
Reasons Why Christ Suffered *
Christ Was Delivered Over To Death By The Father And By Himself *
The: Bitterness Of Christ's Passion *
Fruits Of Christ's Passion *
Christ's Passion, - A Satisfaction, A Sacrifice, A Redemption An Example *
Admonition *
Importance Of This Article *
First Part of this Article: "He Descended into Hell" *
"Hell" *
Different Abodes Called Hell" *
"He Descended" *
Why He Descended into Hell *
To Liberate The Just *
To Proclaim His Power *
Second Part of this Article: "The Third Day He arose again from the Dead" *
"He arose Again" *
"From the Dead" *
"The Third Day" *
"According to the Scriptures" *
Three Useful Considerations on this Article *
Necessity Of The Resurrection *
Ends Of The Resurrection *
Advantages Of The: Resurrection *
Signs Of Spiritual Resurrection *
Importance Of This Article *
First Part of this Article: "He Ascended into Heaven" *
"Into Heaven" *
"He Ascended" *
Second Part of this Article: "Sitteth at the Right Hand of God the Father Almighty" *
"At the Right Hand" *
"Sitteth" *
Reflections on the Ascension: *
Its History *
Greatness Of This Mystery *
Reasons Of The Ascension *
Results Of The Ascension *
Virtues Promoted By The Ascension. *
The Ascension Benefits The Church And The Individual *
Meaning Of This Article *
"From Thence He Shall Come" *
"To Judge the Living and the Dead" *
Two Judgments *
Reasons For General Judgment *
This Truth has Rightly been made an Article of the Creed *
Circumstances of the Judgment: *
The Judge *
Signs Of The General Judgment *
The Sentence Of The Just *
The Sentence Of The Wicked *
Importance of Instruction on this Article *
Importance Of This Article *
"Holy Ghost" *
"I Believe in the Holy Ghost" *
The Holy Ghost Is Equal To The Father And The Son *
The Holy Ghost Is Distinct From The Father And The Son *
"The Lord" *
"LifeGiver" *
"Who Proceedeth from the Father and the Son" *
Certain Divine Works are Appropriated to the Holy Ghost *
Creation, Government, Life *
The Seven Gifts *
Justifying Grace *
The Importance Of This Article *
First Part Of This Article : "I Believe In The Holy Catholic Church *
"Church" *
Mysteries Which The Word Church Comprises *
Other Names Given The Church In Scripture *
The Parts of the Church *
The Members Of The Church Militant *
Those Who Are Not Members Of The Church *
Other Uses of the Word "Church" *
The Marks Of The Church *
"One' *
Unity In Government *
Unity In Spirit, Hope And Faith *
"Holy" *
"Catholic" *
Apostolic *
Figures of the Church *
"I Believe the Holy Catholic Church" *
Second Part of this Article: "The Communion of Saints" *
Importance Of This Truth *
Meaning of "The Communion of Saints" *
Communion Of Sacraments *
Communion Of Good Works *
Those Who Share In This Communion *
Communion In Other Blessings *
Importance Of This Article *
The Church Has the Power of Forgiving Sins *
Extent of this Power: *
All Sins That Precede Baptism *
All Sins Committed After Baptism *
Limitation of this Power: *
It Is Not Limited As To Sins, Persons, Or Time *
It Is Limited As To Its Ministers And Exercise *
Greatness of this Power *
Sin Can Be Forgiven Only By The Power Of God *
This Power Communicated To None Before Christ *
Sin Remitted Through The Blood Of Christ *
The Great Evil From Which Forgiveness Delivers Man *
Exhortation: *
This Remedy To Be Used *
Abuse To Be Guarded Against *
Importance Of This Article *
"The Resurrection of the Body" *
The Fact of the Resurrection: *
Examples And Proofs Derived From Scripture *
Analogies From Nature *
Arguments Drawn From Reason *
All Shall Rise *
The Body Shall Rise Substantially the Same *
Restoration Of All That Pertains To The Nature And Adornment Of The Body *
Restoration Of All That Pertains To The Integrity Of The Body *
The Condition of the Risen Body Shall be Different *
Immortality *
The Qualities Of A Glorified Body *
Impassibility *
Brightness *
Agility *
Subtility *
Advantages of Deep Meditation on this Article *
Importance Of This Article *
"Life Everlasting" *
"Everlasting" *
Life *
Negative and Positive Elements of Eternal Life *
The Negative *
The Positive *
Essential Happiness *
The Light Of Glory *
The Beatific Vision *
An Illustration Of This Truth *
Accessory Happiness *
Glory *
Honour *
Peace *
How to Arrive at the Enjoyment of this Happiness *
Importance Of Instruction On The Sacraments *
The Word "Sacrament" *
Definition of a Sacrament *
"A Sacrament is a Sign" *
Proof From Reason *
Proof From Scripture *
"Sign of a Sacred Thing" : Kind of Sign Meant Here *
Natural Signs *
Signs Invented By Man, *
Signs Instituted By God *
Kind of Sacred Thing Meant Here *
Other Sacred Things Signified By The Sacraments *
All The Sacraments Signify Something Present, Something Past, Something Future: *
A Sacrament Sometimes Signifies The Presence Of More Than One Thing *
Why the Sacraments were Instituted *
Constituent Parts of the Sacraments *
Ceremonies Used in the Administration of the Sacraments *
The Number Of The Sacraments *
Comparisons among the Sacraments *
The Author of the Sacraments *
The Ministers of the Sacraments *
Unworthiness Of The Minister And Validity *
Lawfulness Of Administration *
Effects of the Sacraments *
First Effect: Justifying Grace *
Second Effect: Sacramental Character *
How to Make Instruction on the Sacraments Profitable *
Importance Of Instruction On Baptism *
Names of this Sacrament *
Definition Of Baptism *
Constituent Elements Of Baptism *
Matter of Baptism *
Testimony Of Scripture Concerning The Matter Of Baptism *
Figures *
Prophecies *
Fitness *
Chrism Added To Water For Solemn Baptism *
Form of Baptism *
Words Of The Form *
Essential And NonEssential Words Of The Form *
Baptism In The Name Of Christ *
Administration of Baptism *
Institution Of Baptism *
Baptism Instituted At Christ's Baptism *
Baptism Made Obligatory After Christ's Resurrection *
Reflection *
The Ministers of Baptism *
Bishops And Priests The Ordinary Ministers *
Deacons Extraordinary Ministers Of Baptism *
Ministers In Case Of Necessity *
The Sponsors at Baptism *
Why Sponsors Are Required At Baptism *
Antiquity Of This Law *
Affinity Contracted By Sponsors *
Duties Of Sponsors *
Who May Not Be Sponsors *
Number Of Sponsors *
Necessity of Baptism *
Infant Baptism: It's Necessity *
Infants Receive The Graces Of Baptism *
Baptism Of Infants Should Not Be Delayed *
Baptism Of Adults *
They Should Not Delay Their Baptism Unduly *
Ordinarily They Are Not Baptised At Once *
In Case Of Necessity Adults May Be: Baptised At Once *
Dispositions for Baptism *
Intention *
Faith *
Repentance *
Advantages To Be Derived From These Reflections *
Effects of Baptism *
First Effect Of Baptism: Remission Of Sin *
Concupiscence Which Remains After Baptism Is No Sin *
Further Proof Of The First Effect Of Baptism *
The Second Effect Of Baptism: Remission Of All Punishment Due To Sin *
Baptism Does Not Exempt From Penalties Of The Civil Law *
Baptism Remits The Punishment Due To Original Sin After Death *
Baptism Does Not Free Us From The Miseries Of Life *
Baptism A Source Of Happiness To The Christian Even In This Life *
Third Effect Of Baptism: Grace Of Regeneration *
Fourth Effect Of Baptism: Infused Virtues And Incorporation With Christ *
Why The Practice Of Virtue Is Difficult Even After Baptism *
Fifth Effect Of Baptism: Character Of Christian *
Baptism Not To Be Repeated *
In Conditional Baptism The Sacrament Is Not Repeated *
Sixth Effect Of Baptism: Opening The Gates Of Heaven *
Effects Of Baptism Foreshadowed In The Baptism Of Christ *
Measure In Which Those Effects Are Obtained *
Ceremonies of Baptism *
Their Importance *
Three Classes Of Ceremonies In Baptism *
Ceremonies That Are Observed Before Coming To The Font: Consecration Of Baptismal Water *
The Person To Be Baptised Stands At The Church Door *
Catechetical Instruction *
The Exorcism *
The Salt *
The Sign Of The Cross *
The Saliva *
The Ceremonies Observed After Coming To The Font *
The Renunciation Of Satan *
The Profession Of Faith *
The Wish To Be Baptised *
The Ceremonies That Follow Baptism: Chrism *
The White Garment *
The Lighted Candle *
The Name Given In Baptism *
Recapitulation *
Importance Of Instruction On Confirmation *
Name of this Sacrament *
Confirmation is a Sacrament *
Confirmation is Distinct from Baptism *
Institution of Confirmation *
Component Parts of Confirmation *
The Matter *
The Remote Matter Of Confirmation Is Chrism *
The Appropriateness Of Chrism *
Chrism To Be Consecrated By The Bishop *
The Form Of Confirmation *
Minister of Confirmation *
Sponsors at Confirmation *
The Subject of Confirmation *
All Should Be Confirmed *
The Proper Age For Confirmation *
Dispositions For Receiving Confirmation *
The Effects of Confirmation *
The Grace Of Strength *
Increase In Grace *
Character Of Soldier Of Christ *
Ceremonies Of Confirmation *
The Anointing Of The Forehead *
The Sign Of The Cross *
Time When Confirmation Should Be Conferred *
The Slap On The Cheek *
The Pax *
Admonition *
Importance Of Instruction On The Eucharist *
Institution of the Eucharist *
Meaning of the Word "Eucharist" *
Other Names Of This Sacrament *
The Eucharist Is a Sacrament Properly So Called *
In What Respect The Eucharist Is A Sacrament *
How The Eucharist Differs From All The Other Sacraments *
The Eucharist Is But One Sacrament *
The Eucharist Signifies Three Things *
Constituent Parts of the Eucharist *
The Matter *
The First Element Of The Eucharist Is Bread *
The Sacramental Bread Must Be Wheaten *
The Sacramental Bread Should Be Unleavened *
Unleavened Bread Not Essential *
Quantity Of The Bread *
The Second Element Of The Eucharist Is Wine *
Water Should Be Mixed With The Wine *
No Other Elements Pertain To This Sacrament *
Peculiar Fitness Of Bread And Wine *
Form Of The Eucharist *
Form To Be Used In The Consecration Of The Bread *
Not All The Words Used Are Essential *
Form To Be Used In The Consecration Of The Wine *
Explanation Of The Form Used In The Consecration Of The Wine *
Three Mysteries Of The Eucharist *
The Mystery of the Real Presence *
Proof From Scripture *
Proof From The Teaching Of The Church *
Testimony Of The Fathers *
Teaching Of The Councils *
Two Great Benefits Of Proving The Real Presence *
Faith Is Strengthened *
The Soul Is Gladdened *
Meaning of the Real Presence *
Christ Whole And Entire Is Present In The Eucharist *
Presence In Virtue Of The Sacrament And In Virtue Of Concomitance *
Christ Whole And Entire Present Under Each Species *
Christ Whole And Entire Present In Every Part Of Each Species *
The Mystery of Transubstantiation *
Proof From The Dogma Of The Real Presence *
Proof From The Councils *
Proof From Scripture *
Proof From The Fathers *
Why The Eucharist Is Called Bread After Consecration *
The Meaning of Transubstantiation *
Transubstantiation A Total Conversion *
A Consequence Of Transubstantiation *
The Mystery of the Accidents without a Subject *
Proof From The Preceding Dogmas *
Proof From The Teaching Of The Church *
Advantages Of This Mystery *
The Effects of the Eucharist *
The Eucharist Contains Christ And Is The Food Of The Soul *
The Eucharist Gives Grace *
The Grace Of The Eucharist Sustains *
The Grace Of The Eucharist Invigorates And Delights *
The Eucharist Remits Venial Sins *
The Eucharist Strengthens Against Temptation *
The Eucharist Facilitates The Attainment Of Eternal Life *
How The Effects Of The Eucharist May Be Developed And Illustrated *
Recipient of the Eucharist *
Threefold Manner Of Communicating *
Necessity Of Previous Preparation For Communion *
Preparation Of Soul *
Preparation Of Body *
The Obligation of Communion *
How Often Must Communion Be Received? *
The Church Desires The Faithful To Communicate Daily *
The Church Commands; The Faithful To Communicate Once A Year *
Who Are Obliged By The Law Of Communion *
The Rite of Administering Communion *
Why The Celebrant Alone Receives Under Both Species *
The Minister of the Eucharist *
Only Priests Have Power To Consecrate And Administer The Eucharist *
The Laity Prohibited To Touch The Sacred Vessels *
The Unworthiness Of The Minister Does Not Invalidate The Sacrament *
The Eucharist as a Sacrifice *
Importance Of Instruction On The Mass *
Distinction of Sacrament and Sacrifice *
The Mass Is a True Sacrifice *
Proof From The Council Of Trent *
Proof From Scripture *
Excellence of the Mass *
The Mass Is The Same Sacrifice As That Of The Cross *
The Mass A Sacrifice Of Praise, Thanksgiving And Propitiation *
The Mass Profits Both The Living And The Dead *
The Rites and ceremonies of the Mass *
Importance Of Instruction On This Sacrament *
Different Meanings of the Word "Penance" *
The Virtue of Penance *
Meaning Of Penance *
Penance Proved To Be A Virtue *
The Steps Which Lead Up To This Virtue *
Fruits Of This Virtue *
Penance as a Sacrament *
Why Christ Instituted This Sacrament *
Penance Is a Sacrament *
This Sacrament May Be Repeated *
The Constituent Parts of Penance *
The Matter *
The Form Of Penance *
The Rites Observed in the Sacrament of Penance *
Effects of the Sacrament of Penance *
The Necessity of the Sacrament of Penance *
The Three Integral Parts of Penance *
Their Existence *
Their Nature *
Necessity Of These Integral Parts *
The First Part of Penance *
Contrition *
The Meaning Of Contrition *
Contrition Is A Detestation Of Sin *
Contrition Produces Sorrow *
Names Of Sorrow For Sin *
Qualities of Sorrow for Sin *
It Should Be Supreme *
Sorrow For Sin Should Be Intense *
Sorrow For Sin Should Be Universal *
Conditions Required for Contrition *
Detestation Of Sin *
Intention Of Confession And Satisfaction *
Purpose Of Amendment *
Reasons For These Conditions *
Forgiveness Of Injuries *
The Effects of Contrition *
Means of Arousing True Contrition *
The Second Part of Penance *
Confession *
Necessity Of Confession *
Advantages Of Confession *
Definition Of Confession *
Confession Instituted By Christ *
Rites Added By The Church *
The Law of Confession *
Proof Of The Obligation *
The Age At Which The Law Of Confession Obliges *
At What Time The Law Of Confession Obliges *
The Qualities of Confession *
Confession Should Be Entire *
Sins Concealed *
Sins Forgotten *
Confession Should Be Plain, Simple, Sincere *
Confession Should Be Prudent, Modest, Brief *
Confession Should Be Made Privately And Often *
The Minister of the Sacrament of Penance *
The Usual Minister *
The Minister In Danger Of Death *
Qualifications Of The Minister *
The Confessor Must Observe The Seal Of Confession *
Duties of the Confessor towards Various Classes of Penitents *
The Well Disposed Should Be Exhorted To Thanksgiving And Perseverance *
The Indisposed Should Be Helped *
Those Who Seek To Excuse Their Sins Should Be Corrected *
Those Who Are Ashamed To Confess Their Sins Should Be Instructed *
The Careless Should Be Rebuked *
The Unprepared Should Be Dismissed Or Led To Good Disposition *
The Pastor Should Show The Wrong Of Human Respect *
The Third Part of Penance *
Satisfaction *
General Meaning Of The Word "Satisfaction," *
Various Kinds Of Satisfaction To God *
Elements Of Sacramental Satisfaction *
Necessity Of Satisfaction *
Advantages of Satisfaction *
It Is Required By God's Justice And Mercy *
Satisfaction Atones To The Church *
Satisfaction Deters Others From Sin *
By Satisfaction We Are Made Like Unto Christ *
Satisfaction Heals The Wounds Of Sin *
Satisfaction Disarms The Divine Vengeance *
Source of the Efficacy of Satisfactory Works *
Conditions for Satisfaction *
Works Of Satisfaction Are Of Three Kinds *
One Can Satisfy For Another *
Duties of the Confessor as Regards Satisfaction *
Restitution Must Be Insisted On *
Quantity And Quality Of Penances Should Be Reasonable *
Voluntary Works Of Penance Should Be Recommended *
Admonition *
Importance Of Instruction On Extreme Unction *
Names of this Sacrament *
Extreme Unction Is a True Sacrament *
Extreme Unction Is But One Sacrament *
Essential Parts of Extreme Unction *
The Matter Of Extreme Unction *
The Form Of Extreme Unction *
The Ceremonies Of Extreme Unction *
Institution of Extreme Unction *
The Subject of Extreme Unction *
The Subject Must Be In Danger Of Death *
The Danger Must Arise From Sickness *
The Person Anointed Must Have Attained The Use Of Reason *
Administration of Extreme Unction *
Dispositions for the Reception of Extreme Unction *
The Minister of Extreme Unction *
The Effects of Extreme Unction *
Admonition *
Importance Of Instruction On This Sacrament *
Dignity of this Sacrament *
Requirements in Candidates for Orders *
Holiness, Knowledge, Prudence *
Divine Call *
Right Intention *
The Twofold Power Conferred by this Sacrament *
The Power Of Orders *
Greatness Of This Power *
Names of this Sacrament *
Holy Orders Is a Sacrament *
Number of Orders *
Tonsure *
The Name "Cleric" *
Origin And Meaning Of Tonsure *
The Minor Orders *
Porter *
Reader *
Exorcist *
Acolyte *
The Major Orders *
Subdeacon *
Deacon *
Priest *
Twofold Priesthood *
The Internal Priesthood *
The External Priesthood *
Functions of the Priesthood *
Degrees of the Priesthood *
Priests *
Bishops *
Archbishops *
Patriarchs *
The Pope *
The Minister of Holy Orders *
The Recipient of Holy Orders *
Qualifications for the Priesthood *
Holiness Of Life *
Competent Knowledge *
Canonical Fitness *
Effects of Holy Orders *
Admonition *
Importance Of Instruction On This Sacrament *
Nature and Meaning of Marriage *
Names Of This Sacrament *
Definition Of Matrimony *
Essence And Cause Of Marriage *
The Kind of Consent Required in Matrimony *
Mutual *
External *
Present *
The Essence of Marriage Constituted by the Consent *
Twofold Consideration of Marriage *
Marriage As A Natural Contract *
Instituted By God *
Marriage Is Indissoluble By Divine Law *
Marriage Not Obligatory On All *
The Motives And Ends Of Marriage *
Marriage Considered as a Sacrament *
Marriage Is A Sacrament *
Marriage before Christ *
It Was Not A Sacrament *
Before Christ Marriage Had Fallen From Its Primitive Unity And Indissolubility *
Christ Restored to Marriage its Primitive Qualities *
Unity Of Marriage *
Indissolubility Of Marriage *
Advantages Of Indissolubility *
The Three Blessings of Marriage *
Offspring *
Fidelity *
Sacrament *
The Duties of Married People *
Duties Of A Husband *
Duties Of A Wife *
The Law of the Church on Marriage *
The Rite To Be Observed *
The Impediments Of Marriage *
The Recipient of Matrimony *
Dispositions With Which The Sacrament Is To Be Approached *
Consent Of Parents *
The Use Of Marriage *
Importance Of Instruction On The Commandments *
Motives for Observing the Commandments *
God Is The Giver Of The Commandments *
The Commandments Were Proclaimed With Great Solemnity *
The Observance Of The Commandments Is Not Difficult *
The Observance Of The Commandments Is Necessary *
The Observance Of The Commandments Is Attended By Many Blessings *
God's Goodness Invites Us To Keep His Commandments *
The Promulgation of the Law *
The People To Whom The Law Was Given *
Epitome Of Jewish History *
Lessons To Be Drawn From Jewish History *
The Time And Place In Which The Law Was Promulgated *
THE FIRST COMMANDMENT : "I am the lord thy god, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments." *
"I am the Lord thy God" *
"Who Brought thee out of the Land of Egypt, out of the House of Bondage" *
"Thou shalt not have Strange Gods before Me" *
The Above Words Contain A Command And A Prohibition *
What They Command *
What They Forbid *
Importance Of This Commandment *
Sins Against This Commandment *
Veneration And Invocation Of Angels And Saints Not Forbidden By This Commandment *
It Is Lawful To Honour And Invoke The Angels *
It Is Lawful To Honour And Invoke The Saints *
Objections Answered *
The Honour And Invocation Of Saints Is Approved By Miracles *
The Above Words Do Not Forbid All Images *
They Forbid Idols And Representations Of The Deity *
They Do Not Forbid Representations Of The Divine Persons And Angels *
They Do Not Forbid Images Of Christ And The Saints *
Usefulness Of Sacred Images *
How The Sanction Contained In The Above Words Should Be Proposed *
Mighty *
Jealous *
Zeal In The Service Of God *
"Visiting The Iniquity," Etc. *
"And Showing Mercy, Etc. *
"Of Them That Hate Me" *
Of Them That Love Me *
THE SECOND COMMANDMENT: "Thou shalt not take the name of the lord thy god in vain" *
Why This Commandment Is Distinct From The First *
Importance Of Instruction On This Commandment *
Positive Part of this Commandment *
Various Ways Of Honouring God's Name *
Public Profession Of Faith *
Respect For The Word Of God *
Praise And Thanksgiving *
Prayer *
Oaths *
Meaning Of An Oath *
Oaths Are Affirmatory And Promissory *
Conditions Of A Lawful Oath *
First Condition: Truth *
Second Condition: Judgment *
Third Condition: Justice *
Lawfulness Of Oaths *
An Objection Against Oaths *
Negative Part of this Commandment *
Various Ways In Which Cod's Name Is Dishonoured: False Oaths *
Unjust Oaths *
Rash Oaths *
Oaths By False Gods *
Irreverent Speech *
Neglect Of Prayer *
Blasphemy *
Sanction of this Commandment *
THE THIRD COMMANDMENT: "Remember that thou keep holy the sabbath day. Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates. For in six days the lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and sanctified it." *
Reasons For This Commandment *
Importance Of Instruction On This Commandment *
How The Third Differs From The Other Commandments *
How The Third Is Like The Other Commandments *
The Jewish Sabbath Changed To Sunday By The Apostles *
Four Parts Of This Commandment *
First Part of this Commandment *
"Remember" *
Sabbath *
"Keep Holy" *
Second Part of this Commandment *
"The Seventh Day Is The Sabbath Of The Lord Thy God" *
Other Festivals Observed By The Jews *
The Sabbath, Why Changed To Sunday *
Other Festivals Observed By The Church *
"Six Days Shalt Thou Labour And Do All Thy Work" *
Third Part of this Commandment *
Works Forbidden *
Works Permitted *
Why Animals Are Not To Be Employed On The Sabbath *
Works Commanded Or Recommended *
Motives for the Observance of this Commandment *
Reasonableness Of This Duty *
The Observance Of This Commandment Brings Many Blessings *
Neglect Of This Commandment A Great Crime *
THE FOURTH COMMANDMENT : "Honour thy father and thy mother, that thou mayest be long lived upon the land which the lord thy god will give thee." *
Relative Importance Of The Preceding And The Following Commandments *
Importance Of Instruction On The Fourth Commandment *
The Two Tables Of The Law *
Explanation of the Fourth Commandment: "Honour" *
"Thy Father" *
Why Parents Should Be Honoured *
"And Thy Mother" *
Manner Of Honouring Parents *
Manner Of Honouring Other Superiors *
The Honour Due To Bishops And Priests *
The Honour Due To Civil Rulers *
'That Thou Mayest be Longlived," etc. *
Reward Promised For Observance Of This Commandment *
Why This Reward Is Not Always Conferred On Dutiful Children *
Punishment For Violation Of This Commandment *
Duties of Parents Towards their Children *
Three Things To Be Avoided By Parents *
THE FIFTH COMMANDMENT : "Thou shalt not kill" *
Importance Of Instruction On This Commandment *
Two Parts Of This Commandment *
The Prohibitory Part of this Commandment *
Exceptions: The Killing Of Animals *
Execution Of Criminals *
Killing In A Just War *
Killing By Accident *
Killing In SelfDefence *
Negative Part Of This Commandment Forbids Murder And Suicide *
Sinful Anger Is Also Forbidden By The Fifth Commandment *
Remedies Against The Violation Of This Commandment *
Positive Part of this commandment *
Love Of Neighbour Inculcated *
Charity To All Commanded *
Patience, Beneficence And Mildness Commanded *
Forgiveness Of Injuries Commanded *
How to Persuade Men to Forgive Injuries *
All We Have To Endure Comes From God *
Advantages Of Forgiveness *
Disadvantages Of Revenge *
Remedies Against Hatred *
THE SIXTH COMMANDMENT : "Thou shalt not commit adultery" *
The Position Of This Commandment In The Decalogue Is Most Suitable *
Importance Of Careful Instruction On This Commandment *
Two Parts Of This Commandment *
What this Commandment Prohibits *
Adultery Forbidden *
Other Sins Against Chastity Are Forbidden *
Why Adultery Is Expressly Mentioned *
What this Commandment Prescribes *
Purity Enjoined *
Reflections which Help one to Practice Purity *
Impurity Excludes From Heaven *
Impurity Is A Filthy Sin *
Adultery Is A Grave Injustice *
Adultery Is Disgraceful *
Impurity Severely Punished *
Impurity Blinds The Mind And Hardens The Heart *
means of practicing purity *
Avoidance Of Idleness *
Temperance *
Custody Of The Eyes *
Avoidance Of Immodest Dress *
Avoidance Of Impure Conversation, Reading, Pictures *
Frequentation Of The Sacraments *
Mortification *
THE SEVENTH COMMANDMENT : "Thou shalt not steal" *
Importance Of Instruction On This Commandment *
This Commandment A Proof Of The Love Of God Towards Us And A Claim On Our Gratitude *
Two Parts Of This Commandment *
Negative Part of this Commandment *
Stealing Forbidden *
Theft And Robbery Forbidden *
Various Names Given To Stealing *
Desire Of Stealing Forbidden *
Gravity Of The Sin Of Stealing *
The Chief Kinds Of Stealing *
Various Forms Of Theft *
Various Forms Of Robbery *
Positive Part of this Commandment *
Restitution Enjoined *
Who Are Held To Restitution *
Almsdeeds Enjoined *
Inducements To Practice Almsgiving *
Ways Of Giving Alms *
Frugality Is Enjoined *
Sanction Of This Commandment *
The Punishment Of Its Violation *
The Reward Of Observing This Commandment *
Excuses for Stealing Refuted *
The Plea Of Rank And Position *
The Plea Of Greater Ease And Elegance *
The Plea Of The Other's Wealth *
The Plea Of Force Of Habit *
The Plea Of Favourable Opportunity *
The Plea Of Revenge *
The Plea Of Financial Embarrassment *
THE EIGHTH COMMANDMENT : "Thou shalt not bear false witness against thy neighbour" *
Importance Of Instruction On This Commandment *
This Commandment Should Call Forth Our Gratitude *
Two Parts Of This Commandment *
Negative Part Of This Commandment *
"Against Thy Neighbour" *
False Testimony In Favour Of A Neighbour Is Also Forbidden *
"Thou Shalt Not Bear False Witness" *
All Falsehoods In Lawsuits Are Forbidden *
False Testimony Out Of Court Is Forbidden *
This Commandment Forbids Detraction *
Various Kinds Of Detraction *
This Commandment Forbids Flattery *
This Commandment Forbids Lies Of All Kinds *
This Commandment Forbids Hypocrisy *
Positive Part of this Commandment *
Judges Must Pass Sentence According To Law And Justice *
Witnesses Must Give Testimony Truthfully *
Lawyers And Plaintiffs Must Be Guided By Love Of Justice *
All Must Speak Truthfully And With Charity *
Inducements To Truthfulness *
How To Avoid Lying *
Excuses for Lying Refuted *
The Plea Of Prudence *
The Plea Of Revenge *
The Pleas Of Frailty, Habit, And Bad. Example *
The Pleas Of Convenience, Amusement, And Advantage *
THE NINTH AND TENTH COMMANDMENTS : "Thou shalt not covet thy neighbour's house: neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor anything that is his." *
Importance Of Instruction On These Two Commandments *
Why These Two Commandments Are Explained Here Together *
Necessity Of Promulgating These Two Commandments *
These Two Commandments Teach God's Love For Us And Our Need Of Him *
Two Parts Of These Commandments *
Negative Part *
"Thou Shalt Not Covet" *
What Sort Of Concupiscence Is Not Forbidden *
What Sort Of Concupiscence Is Here Prohibited *
Two Kinds Of Sinful Concupiscence *
The Various Objects We Are Forbidden To Covet *
Thy Neighbour's House *
"Nor His Ox, Nor His Ass' *
"Nor His Servant *
"Thy Neighbour's" *
Goods For Sale Not Included Under This Prohibition *
"His Wife" *
Positive Part *
Detachment From Riches Enjoined *
The Desire Of Heavenly And Spiritual Things Enjoined *
Thoughts which Help one to Keep these Commandments *
Chief Ways in which These two Commandments are Violated *
Importance Of Instruction On Prayer *
Necessity of Prayer *
The Fruits of Prayer *
Prayer Honours God *
Prayer Obtains What We Request *
Proof *
Unwise And Indevout Prayers Unheard *
To Devout Prayer And Dispositions God Grants More Than Is Asked *
Prayer Exercises And Increases Faith *
Prayer Strengthens Our Hope In God *
Prayer Increases Charity *
Prayer Disposes The Soul For Divine Blessings *
Prayer Makes Us Realise Our Own Needfulness *
Prayer Is A Protection Against The Devil *
Prayer Promotes A Virtuous Life *
Prayer Disarms The Divine Vengeance *
The Parts Of Prayer *
The Two Chief Parts Of Prayer Petition And Thanksgiving *
Degrees Of Petition And Thanksgiving *
The Highest Degree Of Prayer: The Prayer Of The Just *
The Second Degree Of Prayer: The Prayer Of Sinners *
The Third Degree Of Prayer: The Prayer Of Unbelievers *
The Lowest Degree Of Prayer: The Prayer Of The Impenitent *
What We Should Pray For *
Spiritual Goods *
External Goods And Goods Of Body *
Goods Of The Mind *
For Whom We Ought to Pray *
The Prayer Of Petition Should Be Offered For All *
Those For Whom We Should Especially Offer Our Petitions: Pastors *
Rulers Of Our Country *
The Just *
Enemies And Those Outside The Church *
The Dead *
Sinners *
The Prayer Of Thanksgiving Should Be Offered For All *
Our Thanksgiving Should Especially Be Offered: For The Saints *
For The Blessed Virgin Mary *
To Whom We Should Pray *
To God *
To The Saints *
God And The Saints Addressed Differently *
Preparation for Prayer *
Humility *
Sorrow For Sin *
Freedom From Violence, Anger, Hatred And Inhumanity *
Freedom From Pride And Contempt Of God's Word *
Faith And Confidence *
Motives Of Confidence In Prayer *
Correspondence With God's Will *
Fraternal Charity *
How to Pray Well *
We Must Pray In Spirit And In Truth *
Mental Prayer *
Vocal Prayer *
Private And Public Prayer *
Those Who Do Nor Pray In Spirit *
Those Who Do Not Pray In Truth *
We Must Pray With Perseverance *
We Must Pray In The Name Of Jesus Christ *
We Must Pray With Fervour, Uniting Petition To Thanksgiving *
Fasting And Almsdeeds Should Be Joined To Prayer *
Importance Of Instruction On These Words *
"Father" *
God Is Called Father Because He Created Us *
God Is Called Father Because He Provides For Us *
God's Care For Us Is Seen In The Appointment Of Guardian Angels *
How We Are Helped By The Angels *
God's Care For Us Seen In The Love He Has Ever Shown To Man *
God Is Called Father Because He Has Granted Us Redemption *
Duties We Owe Our Heavenly Father *
"Our" *
Dispositions That Should Accompany The Words, "Our Father": Fraternal Regard *
Filial Confidence And Piety *
"Who art in Heaven" *
Meaning Of These Words *
Lessons Taught By The Words, "Who Art In Heaven" *
Why This Petition Is Placed First *
Object Of The First Three Petitions *
Hallowed Be Thy Name *
On Earth As It Is In Heaven" *
What Sanctification of God's Name we should Pray For *
That The Faithful May Glorify Him *
That Unbelievers May Be Converted *
That Sinners May Be Converted *
That God May Be Thanked For His Favours *
That The Church May Be Recognised By All *
What Sanctification Of God's Name We Should Practice *
Importance Of Instruction On This Petition *
Greatness Of This Petition *
Necessity Of Rightly Making This Petition *
Motives For Adopting The Necessary Means *
"Thy Kingdom" *
The Kingdom Of Nature *
The Kingdom Of Grace *
The Kingdom Of Glory *
"Come" *
We Pray For The Propagation Of The Church *
For The Conversion Of Sinners *
That Christ May Reign Over All *
Dispositions That Should Accompany This Petition *
We Should Prize God's Kingdom Above All Things *
We Must Realise That We Are Exiles *
We Must Labor To Obtain God's Kingdom *
Recapitulation *
The Relation Of This Petition To The Previous One *
Necessity Of This Petition *
Man's Proneness To Act Against God's Will *
Man's Blindness Concerning God's Will *
Man's Weakness In Fulfilling God's Will *
Remedy For These Evils *
Man's Passions Rebel Against God's Will *
"Thy Will" *
"Be Done" *
We Ask That We May Fulfil What God Desires Of Us *
We Ask That We May Not Yield To Our Own Inordinate Desires *
We Ask That Our Mistaken Requests Be Not Granted *
We Ask That Even Our Good Requests Be Granted Only When They Are According To God's Will *
We Ask That God May Perfect In Us What His Grace Has Begun *
We Ask That All May Know God's Will *
"On Earth as it is in Heaven" *
This Petition Contains an Act of Thanksgiving *
The Dispositions that should Accompany this Petition *
A Sense Of Our Own Weakness Of Will *
Appreciation Of The Dignity Of Doing God's Will *
Resignation To God's Will *
The Relation Of The Following Petitions To Those That Preceded *
How To Pray For Temporal Blessings *
Means Of Ascertaining Purity Of Intention In Offering This Petition *
Necessity of the Fourth Petition *
Man Needs Many Things For His Bodily Life *
To Supply His Bodily Wants Man Must Labor *
Without God's Help Man's Labor Is Vain *
Inducements to Use this Petition *
"Bread" *
We Ask For Temporal Blessings *
It Is Lawful To Pray For Temporal Blessings *
The Wants, Not The Luxuries Of This Life Are Meant By The Word "Bread" *
"Our" *
"Daily" *
"Give" *
"us" *
"This Day" *
The Spiritual Bread Asked for in this Petition *
The Word Of God Is Our Spiritual Bread *
Christ Is Our Spiritual Bread, Especially In The Holy Eucharist *
Why The Holy Eucharist Is Called Our "Daily" Bread *
Exhortations *
The Importance Of Explaining This Petition *
Difference Between This And The Preceding Petitions *
Dispositions with which this petition should be Offered *
Acknowledgment Of Sin *
Sorrow For Sin *
Motives For Sorrow Over Sin: The Baseness Of Sin *
The Consequences Of Sin *
Confidence In God's Mercy *
"Debts" *
"Our" *
"Forgive Us" *
"As we Forgive our Debtors" *
Necessity Of Forgiveness *
Reasons For Forgiveness *
This Petition Should Not be Neglected *
Those Unable To Forget Injuries *
Those Who Do Not Love Their Enemies *
How to Make this Petition Fruitful *
Penitential Dispositions *
Avoidance Of Dangers Of Sin *
Imitation Of Fervent Penitents *
Frequent Use Of The Sacraments *
Almsdeeds *
The Spirit Of Forgiveness *
Importance Of Instruction On This Petition *
Necessity of the Sixth Petition *
Human Frailty *
The Assaults Of The Flesh *
The Temptations Of The Devil *
Audacity Of The Demons *
Number Of The Demons *
Malignity And Power Of The Demons *
Prayer Protects Man's Weakness Against The Enemies Of His Soul *
"Temptation" *
"Lead us not into Temptation" *
Objects of the Sixth Petition *
What We Do Not Pray For *
What We Pray For In This Petition *
Dispositions which should Accompany this Petition *
Distrust Of Self And Confidence In God *
Remembrance Of The Victory Of Christ And His Saints *
Watchfulness *
The Author of victory over Temptation *
The Rewards of Victories over temptation *
The Importance Of Instruction On This Petition *
Necessity Of This Petition *
How this Petition should be Made *
Our Chief Hope Of Deliverance Should Be In God *
We Must Confidently Expect His Help *
"From Evil" *
What We Do Not Pray For *
What We Do Pray For *
"Deliver Us" *
Deliverance From Satan Especially Asked For *
Patience and Joy under Continued Affliction *
Necessity Of Explaining The Conclusion Of The Lord's Prayer *
fruits that Come at the Conclusion of Prayer *
Assurance That We Have Been Heard *
Fervour And Illumination *
Sweetness *
Confidence And Gratitude *
Illustrations From The Psalms *
Meaning of the Word "Amen" *
First Explanation *
Other Explanations Of The Word "Amen" *
Advantages of Terminating our Prayer with this Word *
The Catechism of Trent 4600