Beatific Vision: CCC #2550: "On this way of perfection, the Spirit and the
Bride call whoever hears them (Cf Rev 22:17) to perfect communion with God:
'There will true glory be, where no one will be praised by mistake or flattery; true honour will not be refused to the
worthy, nor granted to the unworthy; likewise, no one unworthy will pretend to be worthy, where only those who are worthy
will be admitted. There true peace will reign, where no one will experience opposition either from self or others.
God himself will be virtue's reward; he gives virtue and has promised to give himself as the best and greatest reward
that could exist.... "I shall be their God and they will be my people...." This is also the meaning of the Apostle's words:
"So that God may be all in all." God himself will be the goal of our desires; we shall contemplate him without end,
love him without surfeit, praise him without weariness. This gift, this state, this act, like eternal life itself,
will assuredly be common to all.'" (St. Augustine, De civ. Dei, 22, 30:PL 41, 801-802).
The act of 'setting aside', for God's exclusive use, our life in its entirety.
See An Act Consecration to Jesus Christ through the Blessed Virgin Mary
"(1) Revealed truths become formally dogmas when defined or proposed by the Church. . . . (2) The dogmas of the Church are immutable. . . .
(1) . . . The Church and the Supreme Pontiff are endowed by God with the privilege of infallibility in discharge of the duty of universal
teacher in the sphere of faith and morals; hence we have an infallible testimony that the dogmas defined and delivered to us by the Church
are the truths contained in Divine revelation.We are bound to believe them in order to maintain the bond of faith. Dogmatic definitions
are but the authentic interpretation and declaration of the meaning of Divine revelation." (Taken from Catholic Encyclopedia,
Volume V, "Dogma: IV Dogma and the Church", 1-4.)
Expiation: ('Atonement', 'Reparation')
"Why must souls thus suffer before being admitted to see the face of God? What is the matter, what is the subject of these expiations?
What has the fire of Purgatory to purify, to consume in them? It is, say the doctors, the stains left by their sins.
But what is here understood by stains? According to most theologians, it is not the guilt of sin, but the pain or the debt of pain
proceeding from sin. To understand this well, we must remember that sin produces a double effect on the soul, which we call the debt
(reatus) of guilt and the debt of pain; it renders the soul not guilty, but deserving of pain and chastisement. Now, after the guilt
is pardoned, it generally happens that the pain remains to be undergone, either entirely or in part, and this must be endured in the present
life or in the life to come.
The souls in Purgatory retain not the slightest stain of guilt; the venial guilt which they had at the moment of their death has disappeared
in the order of pure charity, with which they are inflamed in the other life, but they still bear the debt of suffering which they had not
discharged before death.
This debt proceeds from all the faults committed during their life, especially from mortal sins remitted as to the guilt, but which they have
neglected to expiate by worthy fruits of exterior penance." (
Schouppe Purgatory Chapter 27: The Cause of Suffering, pp. 111-112)
Four Final Things: Death, Judgment, Heaven, and Hell.
Great Commandment: "You shall love the Lord your God with all your heart, with all your soul,
and with all your mind. . . . You shall love your neighbor as yourself." (St. Matthew 22:37-39)
Humility: Gift of the Holy Spirit that allows us to know ourselves as loved creatures before our
After understanding the profound depth of Jesus' Humility,
we need look no farther than the Blessed Virgin Mary, and her Magnificat.
Indulgences: CCC #1471: "An indulgence is a remission before God of the temporal punishment due
to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions
through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the
satisfactions of Christ and the saints." CCC-CCCE
The Church, through the authority invested in Her by our Lord Jesus Christ to bind and loose on Earth, allows the faithful to apply the satisfactory merits attached to prescribed prayers, works, and other actions,
for the remission of temporal punishment due to sin. These indulgences may be applied either for the benefit of the individual who
fulfills the necessary conditions, or for the Holy Souls in Purgatory.
Two types of indulgences may be gained:
- Be in a state of grace with no attachment to sin
- Sacramental confession within a two week period prior to the necessary acts
- Sacramental Communion within a week of the act.
A plenary indulgence may be gained, fulfilling the conditions above, by:
- Visiting and adoring Jesus in the Blessed Sacrament for at least half an hour.
- Venerating the Word of God through reading, for at least half an hour, Sacred Scripture.
- Making the Way of the Cross (walking from Station to Station, or if in a group,
the leader must move to each Station) with devout meditation on the Passion and Death of Our Lord Jesus Christ.
- Praying the Holy Rosary, with devout meditation on the Mysteries, in a church,
as a family, in a religious community, or other pious association.
Partial remission of temporal punishment for sins committed. The last two conditions above do not apply.
Mortal Sin: CCC #1855: "Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who
is his ultimate end and his beatitude, by preferring an inferior good to him."
Mortal sin sets our will against God's. We know sufficiently that
the act is evil, that the matter of the act is serious, and we fully consent to commit the act. By doing so,
we have set our will over and against God's holy and salvific will. Thus, we cut ourselves off from the means to salvation -
we deprive ourselves of sanctifying grace. Our only recourse is sacramental confession of our sin. To die in mortal sin is to consign
ourselves to hell.
Natural Desire to See God: CCC #2557: "'I want to see God' expresses the true desire of man.
Thirst for God is quenched by the water of eternal life. (cf: Jb 4:14)."
Personal Judgment: ('Particular Judgment')
"Immediately after death the particular
judgment takes place, in which, by a Divine Sentence of Judgment, the eternal fate of the deceased is decided. (Sent. fidei
promixa.)" Ott, Dr. Ludwig,
Fundamentals of Catholic Dogma p.475.
Also known as the Church Militant consists of all those on earth who have been baptized in Christ, and who are persevering in good. The Church Suffering are the Holy Souls in
Purgatory undergoing final purification. They long to join the Church Triumphant who are exalting in the Beatific Vision in Heaven. The three components of Church (Militant, Suffering,
and Triumphant) comprise the Communion of Saints which we profess in our Creed.
Precepts of the Church: CCC #2041-2043:
- "You shall attend Mass on Sundays and holy days of obligation."
- "You shall confess your sins at least once a year."
- "You shall receive your Creator in Holy Communion at least during the Easter season."
- "You shall keep holy the holy days of obligation."
- "You shall observe the prescribed days of fasting and abstinence."
Private Revelation: CCC #67:
"Throughout the ages, there have been so-called 'private' revelations, some of which have been recognized by the authority of the Church.
They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to
help live more fully by it in a certain period of history. Guided by the magesterium of the Church, the sensus fidelium knows
how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.
Christian faith cannot accept 'revelations' that claim to surpass or correct the Revelation of which Christ is the fulfillment, as in the case of in certain non-Christain religions and also in certain sects which base themselves on such "revelations.'"
"1. . . . For those who find themselves in a condition of being open to God, but still imperfectly, the journey towards full beatitude
requires a purification, which the faith of the Church illustrates in the doctrine of 'Purgatory' (cf. Catechism of the Catholic Church,
. . . 5. In following the Gospel exhortation to be perfect like the Heavenly Father (cf. Mt 5: 48) during our earthly life, we are called
to grow in love, to be sound and flawless before God the Father "at the coming of our Lord Jesus with all his saints" (1 Thes 3: 12f.).
Moreover, we are invited to "cleanse ourselves from every defilement of body and spirit" (2 Cor 7: 1; cf. 1 Jn 3:3), because the encounter
with God requires absolute purity.
Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected. Purification must be complete, and indeed
this is precisely what is meant by the Church's teaching on purgatory. The term does not indicate a place, but a condition of
existence. Those who, after death, exist in a state of purification, are already in the love of Christ who removes from them the remnants
of imperfection (cf. Ecumenical Council of Florence, Decretum pro Graecis: DS 1304; Ecumenical Council of Trent, Decretum de
iustificatione:: DS 1580; Decretum de purgatorio: DS 1820)."
(Pope John Paul II, "Heaven, Hell and Purgatory".
Taken from: L'Osservatore Romano, Weekly Edition in English, Purgatory: 11/18 August 1999, 7. Courtesy of
- Baptism: (New Life and Way of Living)
- Confirmation: (Seal of the Spirit, Gift of the Father)
- Penance: (Sacrament of Reconciliation: 'Confession')
- Anointing of the Sick: (Extreme Unction, 'Viaticum')
- Matrimony: (Marriage) "It aims at a deeply personal unity, a unity that, beyond union in one flesh, leads to froming one heart and
soul; it demands indissolubility and faithfulness in definitive mutual giving; and it is open to fertility."
CCC #1643 CCC-CCCE
- Holy Orders: Ministerial Priesthood
- Holy Eucharist: Sacrifice and Sacrament ('The Eucharist', 'Holy Communion', 'The Blessed Sacrament') : Our Lord Jesus
Christ - Body, Blood, Soul and Divinity
Sanctifying Grace: CCC #1999-2000:
"The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul
to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in
us the source of the work of sanctification. . . ." CCC #1999
"Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to
live with God, to act by his love. . . ." CCC #2000 CCC-CCCE
Scapular of Mount Carmel: (A sacramental of brown cloth worn about the neck)
The Sabbatine Privilege: "The Blessed Virgin of Mount Carmel has promised to save those who wear the scapular
from the fires of Hell; She will also shorten their stay in Purgatory if they should pass from this world still owing some temporal
debt of punishment.
This promise is found in a Bull of Pope John XXII. The Blessed Virgin appeared to him and speaking of those who wear the
Brown Scapular said: 'I, the Mother of Grace, shall descend on the Saturday after their death and whomsoever I shall find in
Purgatory, I shall free, so that I may lead them to the holy mountain of life everlasting.'" (Taken from a pamphlet enclosed
with the Brown Scapular, from Rose Scapular Co.)
- Original Sin:
" Although set by God in a state of rectitude, man, enticed by the evil one,
abused his freedom at the very start of history. He lifted himself up against God and sought to attain
his goal apart from him."
 By his sin, Adam, as the first man, lost the original holiness and justice he had received from God,
not only for himself but for all human beings.
 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence
deprived of original holiness and justice; this deprivation is called 'original sin.'"
- Personal Sin:
- Mortal Sin:
Sin that sets our will against God's. We know sufficiently that
the act is evil, that the matter of the act is serious, and we fully consent
to commit the act. By doing so, we have set our will over and against God's holy and salvific
will. Thus, we cut ourselves off from the means to salvation - we deprive ourselves of sanctifying
grace. Our only recourse is sacramental confession of our sin. To die in mortal sin is to consign
ourselves to hell.
Grave sins include: anger, blasphemy, envy, hatred, malice, murder, and neglect of
- Venial Sin:
" Venial sin weakens charity; it manifests a disordered affection for created
goods; it impedes the soul's progress in the exercise
of the virtues and the practice of the moral good; it merits temporal punishment.
"Ecce Homo [Behold the Man]," proclaimed Pilate to a crowd
who demanded Jesus' crucifixion. Our Lord had been scourged, and was presented to them in His sufferings. Suffering is personified
in Jesus Christ - as we hear in the Mass - all is "Through Him, with Him, and in Him . . ."
The mystery of suffering and our salvation finds its ultimate and final meaning in the Cross of our Risen Lord. He took
upon Himself all suffering and death, and nailed it to the cross. We participate in His sufferings, through Him, as members
of the Body of Christ, the Church on Earth. Thus, even our sufferings make up "what is lacking in the sufferings of Christ"
insofar as all is in Him, as Head of His glorious Body, His Bride, the Church.
We can sanctify and purify our sufferings by offering them to Jesus. Through Him, they are transformed for the salvation
of the world and our souls, and for the relief and release of the souls suffering in Purgatory.
Suffrages for the Holy Souls:
"By suffrages are understood not only
intercessory prayers, but also indulgences, alms and other pious works, above all the Holy Sacrifice of the Mass."
Ott, Dr. Ludwig, Fundamentals of Catholic Dogma p.321.
"Suffrages operate in such a manner that the satisfactory value of the good works is offered to God in substitution for the
temporal punishment for sins, which the poor souls still have to render. It operates by way of remission of temporal punishment
due to sins. In prayer impetratory value [value obtained by request or entreaty] is added. While atonement establishes a
formal claim against the Divine Justice, prayer takes the form of an appeal to the Mercy of God."
Ott, Dr. Ludwig, Fundamentals of Catholic Dogma p.322.
- I am the Lord thy God . . . thou shalt not have strange gods in my sight.
- Thou shalt not take the name of the Lord thy God in vain . . .
- Observe the day of the Sabbath day, to sanctify it . . .
- Honor thy father and thy mother . . .
- Thou shalt not kill.
- Thou shalt not commit adultery.
- Thou shalt not steal.
- Thou shalt not bear false witness against your neighbor.
- Thou shalt not covet your neighbor's wife. . .
- Thou shalt not covet your neighbor's goods. (Deuteronomy 5: 6-21)
Reference: The Holy Bible:
Venial Sin: CCC #1855, 1863, 1875:
" Venial sin allows charity to subsist even though it offends and wounds it.  "venial sin constitutes a moral
disorder that is reparable by charity, which it allows to subsist in us." CCC-CCCE
 "Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul's progress in the exercise
of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us
little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God;
it does not break the covenant with God. . . .'Venial sin does not deprive the sinner of sanctifying grace, friendship with God,
charity, and consequently eternal happiness.'" CCC-CCCE