tract. For this same reason the Banns are published in the Church; and any one who knows of an Impediment is in conscience bound to declare it to the Pastor.

15. What is understood by the 'forbidden times'?

1. The time which begins with the first Sunday of Advent and ends with the Epiphany of our Lord; and 2. That which begins with Ash Wednesday and ends with Low Sunday, within which times the Church forbids the solemnizing of marriage, because they have been particularly set apart for penance and prayer.

This Commandment of the Church does not forbid marriages during Lent and Advent; it forbids them to be solemnized; that is, the Priest is not allowed to say the Mass appointed in the Missal for the bridegroom and bride, nor to give the solemn nuptial benediction. In some dioceses it has been decreed that no marriage whatever shall take place, during these seasons without a dispensation from the Bishop.

16. Can the Impediments of Marriage never be dispensed with?

The Church can dispense with some when there are sufficient reasons, but not with all; on this subject the parties must confer with their Pastor.

Only the Church, in whose power it is to grant or to refuse the dispensation (and not those who ask for it, and are too easily deceived by a blind passion), is competent to decide whether the reasons be sufficient. That these reasons must, at all events, be weighty, is evident from the decree of the Council of Trent (Sess. 24, Ch. v.), which says that 'Impediments of marriage are either never, or but rarely, to be dispensed with.' A dispensation got by fraud, though valid before men, is, nevertheless, invalid before God.

17. What should we think of 'mixed' marriages—i.e., of marriages which are contracted between Catholics and non-Catholics, especially Protestants?

That the Church has, at all times, disapproved of such marriages, and never permits them, except on certain conditions.

18. Why does the Church disapprove of such marriages?

1. Because the Catholic party is exposed to great dan

ger of either losing the faith or of becoming indifferent; 2. Because the Catholic education of the children is generally deficient, and not seldom impossible;

3. Because the non-Catholic party usually does not acknowledge Matrimony either as a Sacrament or as indissoluble, and can, therefore, according to his or her principles, separate, and marry again, which the Catholic consort is not permitted to do; and

4. Because for that very reason such a marriage never is a true emblem of the most intimate, indissoluble union of Christ with His Church, which every Christian marriage ought to be;

5. Because the happiness of married life depends, above all, on unity of faith.

19. On what conditions does the Church consent to a mixed marriage?

On these: 1. That the Catholic party be allowed the free exercise of religion; 2. That he or she earnestly endeavor to gain by persuasion the non-Catholic consort to the true Church; and 3. That all the children be brought up in the Catholic religion (Briefs of Pius VIII. and Gregory XVI.).

20. Is the Church obliged to require such conditions? Yes; otherwise she would either be indifferent to the eternal welfare of her children, or deny that she alone is the true saving Church.

21. Can, then, a person never be permitted to contract a mixed marriage, unless the Catholic education of the children be previously secured?

No; for such a marriage would be a grievous sin against the Catholic Church and the spiritual welfare of the children that may be born; wherefore the Church can in no case give her consent to it.

Parents who consent to such a marriage of their child render themselves guilty of the same sin as the child, and incur a severe responsibility before God.

Application. In the choice of a state of life consult, above all things, God and the salvation of your soul. Should you, after a mature deliberation, think yourself to be called to the married state, prepare yourself for it by prayer, good works, and especially by a good General Confession, and be careful not to follow those who, by sin and vice, draw the curse of God upon their heads.

CHAPTER III.

PRAYER.

§1. Prayer in General.

1. What is Prayer?

Prayer is the raising up of our minds and hearts to God, either to praise Him, or to thank Him, or to beg His grace; and therefore it is divided into Prayer of Praise, Prayer of Thanksgiving, and Prayer of Petition. 2. What does 'to praise God' mean?

To praise God means to rejoice at His infinite Perfections, and to glorify and adore Him on that account (Ps. ix. 3).

Examples: David in his Psalms; the three children in the fiery furnace (Dan. iii.); the Blessed Virgin (Luke i. 46, etc.). 3. Are we bound to praise God?

Yes, we are; for this we were created, and this will one day be our eternal occupation in Heaven (Apoc. iv.).

'My mouth shall speak the praise of the Lord, and let all flesh bless His holy name for ever, yea for ever and ever' (Ps. cxliv. 21). 'Be ye filled with the Holy Spirit, speaking to yourselves in psalms, and hymns, and spiritual canticles, sing. ing and making melody in your hearts to the Lord' (Eph. v. 18, 19).

4. Must we also 'thank' God for His gifts?

Yes; for ingratitude is a detestable vice, whereas gratitude is the best means to obtain new benefits.

'In all things give thanks; for this is the will of God in Christ Jesus' (1 Thess. v. 18).

5. Must we also 'beg graces' of God?

'Ask,' says Jesus Christ Himself, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you' (Luke xi. 9).

6. Is Prayer necessary to all?

Prayer is necessary for salvation to all who have sufficiently the use of reason.

7. Why is Prayer necessary to all?

Because God has commanded it, and because, without it, we do not receive the graces necessary to persevere to the end.

8. But does not God already know what we stand in need of?

Most certainly; but we do not pray to tell God what we stand in need of, but to acknowledge Him as the Giver of all good gifts, to testify our dependence on Him, and thereby to render ourselves more worthy of His gifts.

9. What are the principal fruits of Prayer?

Prayer, 1. Unites us to God; 2. Makes us heavenlyminded; 3. Strengthens us against evil; 4. Gives us zeal and energy for good; 5. Comforts us in adversity; and 6. Obtains help for us in time of need, and the grace of perseverance unto death.

Examples: Moses (Exod. xvii. 11); Samuel (1 Kings xii. 18); Judith (Judith ix., etc.); Esther (Esther xiv., etc.); the Machabees (2 Mac. xv. 27); the first Christians whilst Peter was in prison (Acts xii. 5, etc.).

10. How must we pray that we may obtain these fruits? We must pray, 1. With devotion; 2. With humility; 3. With confidence; 4. With resignation to the will of God; and 5. With perseverance.

11. When do we pray 'with devotion'?

When our prayer comes from the heart, and we avoid all distracting thoughts as much as possible.

"This people honoreth me with their lips; but their heart is far from me' (Matt. xv. 8).

12. Are all the distractions in prayer sinful?

They are sinful when we ourselves are the cause of them, or wilfully admit or entertain them; but when we struggle against them, they increase our merit.

13. What should we do in order that we may be less distracted in our prayers?

Before our prayers we should, as far as possible, banish all worldly thoughts, and represent the Omnipresent God in a lively manner to our mind.

'Before prayer prepare thy soul, and be not as a man that tempteth God' (Ecclus. xviii. 23).

14. When do we pray 'with humility'?

When we address our prayers to God with a sincere acknowledgment of our weakness and unworthiness.

'The prayer of him that humbleth himself shall pierce the clouds' (Ecclus. xxxv. 21).-The Pharisee and the Publican (Luke xviii.).

15. When do we pray 'with confidence'?

When we firmly hope that God will hear our prayer, inasmuch as it is conducive to His honor and to our salvation.

'Let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Therefore let not that man think that he shall receive anything of the Lord' (James i. 6, 7).

16. Why may and ought we to have this firm hope? Because God can give us all good things, and, for the sake of Jesus, will also really do so, as our Saviour Himself solemnly assures us, saying: ' Amen, amen I say to you, if you ask the Father anything in my name, He will give it to you' (John xvi. 23; comp. Mark xi. 23, 24).

17. But why do we not always receive what we ask for?

1. Either because we do not pray as we ought; or