XXVII. The Pope, or Head of the Church XXVIII. The Marks of the Church XXIX. Application of the Marks of the Church XL. How often we are bound to make Acts of Charity XLI. On the virtue of Charity as exercised towards our XLII. On the spiritual and corporal Works of Mercy XLIII. On the Commandments in general LIX. Of the Duties of Children to their Parents LX. Of the Duties of Subjects to their Superiors PAGE CHAP. LXXV. Who are bound to fast and abstain LXXVI. Fourth and Fifth Commandments of the Church: To go to Confession at least once a year; to re- ceive the Blessed Sacrament at least once a year, and that at Easter or thereabouts LXXVII. Sixth Commandment of the Church: Not to XCII. On the Effects of Baptism. XCIII. On the Dispositions and Ceremonies of Baptism XCIV. On Confirmation: its Definition, Institution, Matter, Form, Minister, Subject, Obligation, XCV. On the Effects and Ceremonies of Confirmation C. On the Dispositions necessary for receiving CI. On the obligation of receiving Communion CXXII. On the Effects of the Sacrament of Orders: its Minister, and the Dispositions required for it CXXIII. Of Matrimony: its first Institution INSTRUCTIONS IN CHRISTIAN DOCTRINE. PART FIRST. FAITH. CHAP. I. Introduction to the Creed, or the Theological Virtues in general, with a particular account of Faith. Ir is seldom or never that we meet with grown-up persons who have not at least a general notion and conviction of the elementary truths which form the basis of religious knowledge. All who have come to the use of reason know that there is a God, a distinction between good and evil, and a future life, in which we shall be rewarded or punished according to our deserts." With this startingpoint, one who seriously reflects will naturally ask himself this question, What am I to do to be saved? What is required in order that I may escape the punishments of a future life and secure its rewards?. This most important question might be answered in different forms of words. We might answer as our Blessed Lord did the young man in the Gospel, "Keep the Commandments;" or as St. Peter answered those whose hearts were moved to compunction at his preaching, "Do penance, and be baptised every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost" (Acts ii. 38). That is, dispose yourselves, by sincere repentance, to obtain the forgiveness of past sin, and become Christians by the reception of bap B tism. Or again, salvation is promised to the practice of particular virtues, as faith, hope, charity, almsgiving, prayer; either because these virtues naturally lead to, or else suppose, all others. 66 pre But all the special answers which are given to the question with which we are dealing are included in the general answer given in the Catechism. To save our soul we must worship God by faith, hope, and charity, that is, we must believe in Him, hope in Him, and love Him with our whole heart." By faith we honour the veracity of God, and submit our reason to His sovereign truth; by hope we acknowledge His power and His fidelity to His divine promises, and regard Him as the source of all the good which we should desire to obtain both here and hereafter; and by charity we conform our will to the most holy will of God. The sum of our religious knowledge consists in understanding how we are to worship God by faith, hope, and charity. Faith teaches us what we are to believe; and, in connexion with this subject, the explanation of the Apostles' Creed will find its appropriate place. Charity teaches us what we are to do, and is exercised in keeping the Commandments: under this head, therefore, it will be natural to treat of the decalogue and the precepts of the Church. Hope points to the means and helps which the divine goodness affords us in our journey towards heaven. In connexion with Hope, therefore, Grace, Prayer, and the Sacraments will be spoken of. Faith, Hope, and Charity are called theological virtues, because they relate immediately to God. All virtues have a certain relation to God as the fountain and source of all good, but the immediate object of most virtues is something distinct from God. To make the meaning of this perfectly clear, it is necessary to state that by the object of a virtue we understand the matter on which it is exercised. Most children are familiar with what are termed object-lessons. They are shown the picture of some animal, as, for example, a lion, and are taught a variety of particulars about its nature and qualities. Now, in the same way as we should say the lion was the object of this lesson, so do we say God is the object of the theological vir |