EXTREME UNCTION

1. In administering Extreme Unction the priest anoints the Christian who is in danger of death with the holy oils upon the organs of his five senses, and prays over him; by means of which the spiritual and not unfrequently the bodily malady of the sick man is cured.
2. Extreme Unction is mentioned by St. James in his epistle.
   
3. Extreme Unction acts spiritually as oil does materially; it strengthens, heals, and aids the soul to attain eternal salvation.

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God has granted to the Church the power, after the reconciliation of the sinner with God, of changing the punishments yet remaining due to sin into works of penance, or of remitting them altogether.

1. Hence at the time of the great persecutions, the Church used to lay upon repentant sinners public penances for the expiation of the temporal punishment of sin, and afterwards com mute them into lesser ones, or remit them altogether, if the penitent manifested a sincere intention of amendment, or a martyr interceded for him.
2. In later times, when public penances were abrogated, the Church permitted the contrite sinner to discharge the debt of temporal punishment due to sin by means of almsdeeds, crusades, or pilgrimages.
3. An indulgence is either plenary, when a full and entire remission of all the temporal punishment due to sin is gained, or partial, when only a portion of the temporal punishment is remitted.
4. The Pope alone has power to grant indulgences which are for the whole Church ; for in him alone jurisdiction over the whole Church is vested, and he is the steward of the Church's treasures.
5. Indulgences may also be applied by way of suffrage to the suffering souls in purgatory, if this be expressly stated respecting the indulgence; a plenary indulgence is gained for them every time the holy sacrifice of the Mass is offered on a privileged altar.
6. The graining of indulgences is most salutary (Council of Trent, 25), because we thereby keep far from us temporal evils, and are stimulated to the accomplishment of good works.

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Confession is extremely useful both to individuals and to society in general.

1. Confession is profitable to the individual inasmuch as he derives from it self-knowledge, delicacy of conscience, interior peace, strength of character, and moral purity.
2. Confession is profitable to society at large because it is a means whereby disputes are settled, stolen property is restored, crimes are prevented, and vice effectually suppressed.

The Sin of Relapse.

1. He who after his conversion relapses into mortal sin, is in danger of dying impenitent, because the devil acquires great power over him, and the influence of the Holy Spirit is lessened.
2. If any one should relapse into mortal sin, let him forthwith repent and go to confession; for the longer penance is delayed, the more difficult, the more uncertain conversion will be.
3. If, through frailty, we fall into venial sin, we must not be disquieted on that account, but humble ourselves before God.
4. Since we cannot possibly continue in a state of grace until death without the special assistance of the Holy Spirit, let us fervently implore of God the grace of final perseverance.

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General Confession.

1. By a general confession is meant the confession of all the sins we have committed within a considerable period of time,
2. A general confession is profitable because it produces in us greater self-knowledge, deeper humility, increased tranquillity of conscience, and obtains many graces from God.
3. A general confession is indispensable, if an invalid confession has once been made; it is also advisable in the case of persons who are entering upon a new state of life, or who are in danger of death.

Confession a Divine Institution.

1. Confession of sins was instituted by Our Lord, and has been the practice of the Church in all centuries.
2. The institution of confession affords us proof of the infinite mercy and wisdom of God.

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In order to receive the Sacrament of Penance worthily, we must do as follows:

1, We must examine our conscience, i.e., we must carefully consider what sins we have committed and not yet confessed.
2. We must truly repent of our sins, that is, we must grieve from our heart that we have offended God by them, and the thought of offending Him must be abhorrent to us.
3. We must make a firm resolution, that is, we must stead fastly determine with the help of God to desist from all sin, and to avoid the occasions of sin for the future.
4. We are under the obligation of confessing our sins, that is, we must secretly to the priest enumerate all the mortal sins of which we are conscious, accurately, simply and humbly; with the number of times we have committed them, besides all that is necessary to make known the nature of the sin (Council of Trent, 14, 5, 7).
5. Satisfaction must be made: i.e., we must perform the pen ance enjoined upon us by the confessor.


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By worthily receiving the Sacrament of Penance we obtain the following graces:

1. The guilt of sin is remitted and the debt of eternal punishment; yet there remains the debt of temporal punishment to be discharged (Council of Trent, 6, 30; 14, 12).
2. The Holy Spirit returns to the repentant sinner, and im parts to him sanctifying grace; and the merits of all the good works he formerly performed while in a state of grace are restored to him again.
3. Through the indwelling of the Holy Ghost we obtain great peace of mind, nay, great consolations, if our conversion be sincere.
4. The Holy Spirit imparts to us the strength necessary to overcome sin.

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The Confessor

1. No priest can give absolution who has not received the faculties for hearing confessions from the bishop of the diocese.
2. Priests who are duly authorized to hear confessions have not power to absolve from all sins, since there are certain sins which the Pope or the bishop has reserved to himself for judgment. (Council of Trent, 14, 11).
3. In the confessional the priest stands in the place of God; therefore the penitent is bound to yield him obedience.
4. Under no possible conditions may the priest repeat anything out of the confessional,
5. Every Catholic is perfectly free to choose his own confessor.

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The Nature and the Necessity of Penance.

1. In the Sacrament of Penance the repentant Christian con fesses his sins to a duly authorized priest, who, standing in the place of God, pronounces the absolution by means of which they are forgiven.
2. The Sacrament of Penance is indispensably necessary for those who have fallen into sin after Baptism, for without this sacrament they are unable to recover the justice they have lost (Council of Trent, 14, 1; 6, 29).
3. Let no one be deterred by a feeling of shame from confess ing his sins ; the priest dare not, under any pretext, reveal what is said in the confessional, and he is ever ready to receive the contrite sinner kindly.
4. He who from a sense of shame conceals a mortal sin in confession, does not obtain forgiveness, but only adds to his other sins that of sacrilege; and exposes himself to the grave risk of dying impenitent.

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Today, we discuss the Immaculate Conception, how one should behave after receiving the Eucharist, Spiritual Communion and my new book, A Daily Catholic Devotional Reflections on the Daily Mass readings January-June, 2026!

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1. We must make a suitable preparation of body and soul be fore receiving holy communion.
2. The manner in which we should prepare our soul is this: We must cleanse our souls from mortal sin by confession, perform good works, and adorn ourselves with the virtues.
3. To receive holy communion when one is conscious of having committed a mortal sin, is to incur the guilt of sacrilege.
4. Our body must be prepared for holy communion by fasting from midnight; by dressing in a neat and suitable manner, and by a reverent deportment at the time of communion.

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Confirmation, an Autobiography of Faith
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Holy communion acts spiritually, as bread and wine act materially.

1. By holy communion we are united most closely to Christ. Our Lord says : " He that eateth My flesh and drinketh My blood, abideth in Me, and I in him " (John vi. 57) .
2. Holy communion imparts actual graces, and also maintains and increases sanctifying grace in the soul.
3. The force of evil concupiscence is lessened by holy communion, and we are freed from venial sin by means of it.
4. Holy communion often affords much refreshment to the soul.
5. Holy communion sanctifies the body, and implants in it the germ of a future glorious resurrection.

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Confirmation, an Autobiography of Faith
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The Necessity of Holy Communion.

1. The Holy Sacrament of the Altar is the nourishment of our souls.
2. We are bound under pain of mortal sin to communicate at least once a year, and that at Easter; also in case of dangerous illness. It is, moreover, the wish of the Church that the faithful should, if possible, receive holy communion on Sundays and holydays.

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Today, we begin to discuss the Eucharist.  The Eucharist is the living heart of Catholicism and the main thing that differentiates us from protestant denominations.  We will spend a few shows on this most important subject

Institution and Nature of the Holy Eucharist.

1. The body of Christ under the appearance of bread, and the blood of Christ under the appearance of wine, is called the Most Holy Sacrament of the Altar.
2. The presence of the body and blood of Christ under the ap pearance of bread and wine is a mystery, because our feeble reason cannot comprehend it.
3. It is most true that under the species of bread, as also under the species of wine, Christ is present, God and man, whole and entire.
4. Our Lord is present in every particle, however minute, of the consecrated bread and wine.
5. Christ is present in the consecrated elements as long as the accidents of bread and wine remain.
6. The duties of the Christian in regard to the Holy Sacrament of the Altar are these: He ought to visit it frequently, to adore it, and to receive it.

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Today's show is a bit different. We take a break from the Catechism and remember the life of Charlie Kirk, his assacsination, and those who died on the 9/11/01;  I discuss the evil in our nation and how we can combat it.

My tribute to Charlie Kirk: https://youtu.be/QTrMbJAAR-A


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1. This is what takes place at Baptism: Water is poured upon the head of the person to be baptized, and at the same time the words appointed by Our Lord are repeated; the person is thereby cleansed from original sin and all other sins, he is gifted with habitual and sanctifying grace, and becomes a child of God, an heir of heaven, and a member of the Church.
2. Baptism acts spiritually as water does materially.
3. Baptism is indispensably necessary to salvation.
4. Hence it follows that parents ought to have their children baptized immediately after their birth.
5. In case of necessity any one can administer baptism, and without the usual ceremonies.
6. If baptism by water is impossible, it may be replaced by the baptism of desire, or by the baptism of blood, as in the case of those who suffer martyrdom for the faith of Christ,
7. In the early ages of the Church solemn Baptism was ad ministered on three days of the year: Holy Saturday, the eve of Whitsunday, and in the East on the eve of the Epiphany.

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