nce in this respect, that
although they both remit sin, Penance does not take away all the
temporal punishment, while Baptism takes away all the punishment, both
eternal and temporal; so that if we died immediately after Baptism we
would go directly to Heaven, while if we died immediately after Penance
we would generally go to Purgatory to make satisfaction for the temporal
debt.

*220 Q. Why does God require a temporal punishment as a satisfaction for
sin?
A. God requires a temporal punishment as a satisfaction for sin to teach
us the great evil of sin, and to prevent us from failing again.

*221 Q. Which are the chief means by which we satisfy God for the
temporal punishment due to sin?
A. The chief means by which we satisfy God for the temporal punishment
due to sin are: prayer, fasting, almsgiving, all spiritual and corporal
works of mercy, and the patient suffering of the ills of life.

"Chief," but not the only means. "Fasting," especially the fasts imposed
by the Church--in Lent for instance. Lent is the forty days before
Easter Sunday during which we fast and pray to prepare ourselves for the
resurrection of Our Lord, and also to remind us of His own fast of forty
days before His Passion. "Almsgiving"--that is, money or goods given to
the poor. "Spiritual" works of mercy are those good works we do for
persons' souls. "Corporal" works of mercy are those we do for their
bodies. "Ills of life"--sickness or poverty or misfortune, especially
when we have not brought them upon ourselves by sin.

*222 Q. Which are the chief spiritual works of mercy?
A. The chief spiritual works of mercy are seven: to admonish the sinner,
to instruct the ignorant, to counsel the doubtful, to comfort the
sorrowful, to bear wrongs patiently, to forgive all injuries, and to
pray for the living and the dead.

"To admonish the sinner." If we love our neighbor we should help him in
his distress, even when it is an inconvenience to us. We should help him
also to correct his faults, we should point them out and warn him of
them. We are obliged to do so in the following circumstances: First.
When his fault is a mortal sin. Second. When we have some authority or
influence over him. Third. When there is reason to believe that our
warning will make him better instead of worse. If our advice only makes
him worse, then we should not say anything to him about his fault, but
keep out of his company ourselves. "Ignorant" especially in their
relig