"Ransom the captive"—that is, chiefly those who while teaching or defending the true religion in pagan lands are taken prisoners by the enemies of our faith. You have perhaps heard of the Crusades or read about them in your history. Now let me briefly tell you what they were and why they were commenced. About the year 570, that is, about thirteen hundred years ago, when the Christian religion was spread over nearly the whole world, a man named Mahomet was born in Arabia. He pretended to be a great prophet sent from God, and gathered many followers about him. He told them his religion must be spread by the sword. He plundered cities and towns, and divided the spoils with his followers. He told them that all who died fighting for him would certainly go to Heaven. In a short time his followers became very numerous; for his religion was an easy and profitable one, allowing them to commit sin without fear of punishment, and giving them share of his plunder. Many others not influenced by these motives joined his religion for fear of being put to death. His followers were afterwards called by the general name of Saracens. They took possession of the Holy Land, of the City of Jerusalem, of the tomb of Our Lord, and of every spot rendered dear to Christians by Our Saviour's life and labors there. They persecuted the Christians who went to visit the Holy Land, and put many of them to death. When the news of these dreadful crimes reached Europe, the Christian kings and princes, at the request of the Pope, raised large armies and set out for the East to war against the Saracens and recover the Holy Land. Eight of these expeditions, or Crusades, as they are called, went out during two hundred years, that is, from 1095 to 1272. Those who took part in them are called Crusaders, from the word cross, because every soldier wore a red cross upon his shoulder.
Some of these expeditions were successful, and some were not; but, on the whole, they prevented the Saracens from coming to Europe and taking possession of it. Many of the Christian soldiers and many of the pilgrims who visited the Holy Land were taken prisoners by the Saracens and held, threatened with death, till the Christians in Europe paid large sums of money as a ransom for their liberty. To free these captives was a great act of charity, and is one of the corporal works of mercy. Ransom means to pay money for another's freedom. Even now there are sometimes captives in pagan lands.
A pilgrim is one who goes on a journey to visit some holy place for the purpose of thus honoring God. He would not be a pilgrim if he went merely through curiosity. He must go with the holy intention of making his visit an act of worship. In our time pilgrimages to the Holy Land, to Rome, and other places are quite frequent. "To harbor"—that is, to give one who has no home a place of rest. A harbor is an inlet of the ocean where ships can rest and be out of danger; so we can also call the home or place of rest given to the homeless a harbor. "Sick," especially the sick poor and those who have no friends. "To bury" those who are strangers and have no friends. All Christians are bound to perform these works of mercy in one way or another. We have been relieved to some extent of doing the work ourselves by the establishment of institutions where these things are attended to by communities of holy men or women called religious. They take charge of asylums for the orphans, homes for the aged and poor, hospitals for the sick, etc., while many devote themselves to teaching in colleges, academies, and schools. But if these good religious do the work for us, we are obliged on our part to give them the means to carry it on. Therefore we should contribute according to our means to charitable institutions, and indeed to all institutions that promote the glory of God and the good of our religion. To explain more fully, religious are self-sacrificing men and women who, wishing to follow the evangelical counsels, dedicate their lives to the service of God. They live together in communities approved by the Church, under the rule and guidance of their superiors. Their day is divided between prayer, labor, and good works, more time being given to one or other of these according to the special end or aim of the community. The houses in which they live are called convents or monasteries, and the societies of which they are members are called religious orders, communities, or congregations. In some of these religious communities of men all the members are priests, in others some are priests and some are brothers, and in others still all are brothers. Priests belonging to the religious orders are called the regular clergy, to distinguish them from the secular clergy or priests who live and labor in the parishes to which they are assigned by their bishops. Sisters and nuns mean almost the same thing, but we generally call those nuns who live under a more severe rule and never leave the boundaries of their convent. In like manner friars, monks, and brothers lead almost the same kind of life, except that the monks practice greater penances and live under stricter rules. A hermit is a holy man who lives alone in some desert or lonely place, and spends his life in prayer and mortification. In the early ages of the Church there were many of these hermits, or Fathers of the desert, but now religious live together in communities.
The members of religious orders of men or women take three vows, namely, of poverty, chastity, and obedience. These orders were founded by holy persons for some special work approved of by the Church. Thus the Dominicans were founded by St. Dominic, and their special work was to preach the Gospel and convert heretics or persons who had fallen away from the Faith. The Jesuit Fathers were organized by St. Ignatius Loyola, and their work is chiefly teaching in colleges, and giving retreats and missions. So also have the Redemptorists, Franciscans, Passionists, etc., their special works, chiefly the giving of missions. In a word, every community, of either men or women, must perform the particular work for which it was instituted.
But why, you will ask, are there different religious orders? In the first place, all persons are not fitted for the same kind of work: some can teach, others cannot; some can bear the fatigue of nursing the sick, and others cannot. Secondly, when Our Lord was on earth He performed every good work and practiced every virtue perfectly. He fasted, prayed, helped the needy, comforted the sorrowful, healed the sick, taught the ignorant, defended the oppressed, admonished sinners, etc. It would be impossible for any one community to imitate Our Lord in all His works, so each community takes one or more particular works of Our Lord, and tries to imitate Him as perfectly as possible in these at least. Some communities devote their time to prayer; others attend the sick; others teach, etc.; and thus when all unite their different works the combined result is a more perfect imitation of Our Lord's life upon earth.
Lesson 20
ON THE MANNER OF MAKING A GOOD CONFESSION
*224 Q. What should we do on entering the confessional? A. On entering the confessional we should kneel, make the Sign of the Cross, and say to the priest: "Bless me, Father"; then add, "I confess to Almighty God, and to you, Father, that I have sinned."
*225 Q. Which are the first things we should tell the priest in confession? A. The first things we should tell the priest in confession are the, time of our last confession and whether we said the penance and went to Holy Communion.
*226 Q. After telling the time of our last confession and Communion, what should we do? A. After telling the time of our last confession and Communion we should confess all the mortal sins we have since committed, and all the venial sins we may wish to mention.
"We may wish." We should tell every real sin we have never confessed. If we have no mortal sin to confess, it is well to tell some kind of mortal sin we have committed in our past life, though confessed before. We should do this because when we have only very small sins to confess there is always danger that we may not be truly sorry for them, and without sorrow there is no forgiveness. But when we add to our confession some mortal sin that we know we are sorry for, then our sorrow extends to all our sins, and makes us certain that our confession is a good one. If you should hear the sin of another person while you are waiting to make your own confession, you must keep that sin secret forever. If the person in the confessional is speaking too loud, you should move away so as not to hear; and if you cannot move, hold your hands on your ears so that you may not hear what is being said.