The Roman Catechism Catechism of the Council of Trent Edited under St. Charles of Borromeo Published by the Decree of Pope St. Pius V Translated by JOHN A. MCHUGH, O. P., CHARLES J. CALLAN, O. P.
PDF by www.catholicsociety.com TABLE OF CONTENTS INTRODUCTORY PART I: THE CREED ARTICLE I: "I BELIEVE IN GOD, THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH" ARTICLE II: "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD" ARTICLE II: "WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY" ARTICLE IV: "SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD, AND BURIED" ARTICLE V: "HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE DEAD" ARTICLE VI: "HE ASCENDED INTO HEAVEN, SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY" ARTICLE VIL: "FROM THENCE HE SHALL COME TO JUDGE THE LIVING AND THE DEAD" ARTICLE VIII: "I BELIEVE IN THE HOLY GHOST" ARTICLE IX: "I BELIEVE IN THE HOLY CATHOLIC CHURCH; THE COMMUNION OF SAINTS" ARTICLE X: "THE FORGIVENESS OF SINS" ARTICLE XI: "THE RESURRECTION OF THE BODY" ARTICLE XII: "LIFE EVERLASTING" PART II: THE SACRAMENTS THE SACRAMENT OF BAPTISM THE SACRAMENT OF CONFIRMATION THE SACRAMENT OF THE EUCHARIST THE SACRAMENT OF PENANCE THE SACRAMENT OF EXTREME UNCTION THE SACRAMENT OF HOLY ORDERS THE SACRAMENT OF MATRIMONY PART III: THE DECALOGUE THE FIRST COMMANDMENT: "J am the lord thy god, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments."
THE SECOND COMMANDMENT: "Thou shalt not take the name of the lord thy god in vain" THIRD COMMANDMENT: "Remember that thou keep holy the sabbath day. Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy beast, nor the stranger that is within thy gates. For in six days the lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and sanctified it."
THE FOURTH COMMANDMENT: "Honour thy father and thy mother, that thou mayest be long lived upon the land which the lord thy god will give thee."
THE SIXTH COMMANDMENT: "Thou shalt not commit adultery" THE SEVENTH COMMANDMENT: "Thou shalt not steal" THE EIGHTH COMMANDMENT: "Thou shalt not bear false witness against thy neighbour" HE NINTH AND TENTH COMMANDMENTS: "Thou shalt not covet thy neighbour's house: neither shalt thou desire his wife, nor his servant, nor his hand-maid, nor his ox, nor his ass, nor anything that is his."
PART IV: THE LORD'S PRAYER OPENING WORDS OF THE LORD'S PRAYER THE FIRST PETITION OF THE LORD'S PRAYER: "HALLOWED BE THY NAME" THE SECOND PETITION OF THE LORD'S PRAYER: "THY KINGDOM COME" THE THIRD PETITION OF THE LORD'S PRAYER: "THY WILL BE DONE" THE FOURTH PETITION OF THE LORD'S PRAYER: "GIVE US THIS DAY OUR DAILY BREAD" THE FIFTH PETITION OF THE LORD'S PRAYER: "AND FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS" THE SIXTH PETITION OF THE LORD'S PRAYER: "AND LEAD US NOT INTO TEMPTATION."
THE SEVENTH PETITION OF THE LORD'S PRAYER: "BUT DELIVER US FROM EVIL" ORIGIN OF THE ROMAN CATECHISM The Church at the Council of Trent, assembled December 13, 1545, seeing the need of a uniform and comprehensive manual which would supply parish priests with an official book of instruction for the faithful, ordered the preparation of the work which has ever since been variously known as the Catechism of the Council of Trent, the Catechism for Parish Priests, the Roman Catechism, or the Catechism of Pius V. It was some months, however, after the opening of the Council before mention was made of any kind of catechism. This was during the fourth session, on April 5, 1546. Eight days later the draft of a decree was read proposing that there be published in Latin and in the vernacular a catechism to be compiled by capable persons for children and uninstructed adults, "who are in need of milk rather than solid food." The purpose of such a manual was to afford instruction for beginners in the primary duties of a Christian life and to prepare them for further and higher religious education. The idea met with general approval, but as the Council was occupied with matters more pressing, we hear nothing further about it until sixteen years later, in 1562. According to some the question of the Catechism was brought up by St. Charles Borromeo during the eighteenth session and a commission actually appointed on February 26, 1562. What is certain is that the Papal Legates, after a protracted discussion, had named a committee before the end of that year; for on January 3, 1563, they informed the procurators of Charles IX and of Ferdinand I of the existence of such a committee and assured them that work on the Catechism was already under way. The principal members of this committee, besides its president, Cardinal Seripandi, O. S. A., were Leonardo Marini, O. P., Archbishop of Lanciano, Egidio Foscarari, O. P., Bishop of Modena, Muzio Calini, Bishop of Zara, and Francesco Foreiro, O.P. There were many other collaborators, chief among whom were Michael Medina, a Franciscan, and Christopher Sanctotisio, O. S. A., who assisted with the fourth and ninth Articles of the Creed respectively; four French theologians to whom were assigned the first four Commandments; the Dominicans, John de Luderna, Benedict Herba, Eliseus Capys, and the Franciscan, Alphonsus Contreras, to whom were given respectively the fifth, sixth, seventh, and eighth Commandments; a theologian of Granada was entrusted with the last two Commandments of the Decalogue. The following appear to have collaborated on the Sacraments: three Flemish theologians, on Baptism, Confirmation, and the Eucharist; Nicholas Ormanetus, on the Sacrament of Penance; Peter Fernandez, O. P., on Matrimony; Cosmas Damiani, Abbot of the Augustinian Canons Regular, on Orders; Arias Montanus, on Extreme Unction. All those who had part in the work of the Catechism were instructed to avoid in its composition the particular opinions of individuals and schools, and to express the doctrine of the universal Church, keeping especially in mind the decrees of the Council of Trent.
During the twenty-fourth session, the work on the Catechism was brought to the attention of the Council itself, at a meeting on September II, 1563. After various discussions a new plan was adopted. Instead of a manual for children and uninstructed adults, it was decided to prepare a much more extensive and more thorough work to be used by parish priests in their instruction of the faithful. A final decree regarding such a catechism was passed in a general meeting of November 2nd, of the same year, wherein it was enjoined on all Bishops to see that the Catechism should be faithfully translated into the vulgar tongue and expounded to the people by all parish priests.
As the Council was about to close, the Catechism committee, as it appears, were ordered to submit to the assembled Fathers the work they had so far accomplished. This was done at the general meetings between the 22nd and the 25th of November, and as the work was not finished the Holy Father was requested to take charge of it and to see that the Catechism was brought to completion and published. The manuscript was, therefore, carried to Rome, and the work was continued with little delay. Meanwhile Cardinal Seripandi died, and St. Charles Borromeo was appointed to succeed him as president of the Catechism committee. On December 21, 1564, Bishop Foscarari also died. To complete the work the new president enlisted the services of several more theologians, such as Gabriel Paleotti and the Portugese Statius.
In order that the literary style of the Catechism might be in keeping with the sublimity of its doctrine, St. Charles called to its service the greatest masters of the Latin tongue of that age. These were Paulus Manutius, Giulio Pogiani, Cornelius Amaltheus, Silvius Antonianus, and Pietro Galesini. When the work was finished a first revision of the style was undertaken. The polishing of the first two parts was done by Calini, who had already been engaged in the composition of the Catechism. The third part was attended to by Galesini, and the fourth by Pogiani. This revision seems to have been completed by the end of the year 1564. Early in the following year, by order of St. Charles, who desired to secure absolute uniformity in the style, a second literary revision of the entire work was made by Pogiani.
Meanwhile Pius IV died and was succeeded on January 17, 1566, by Pius V. One of the first acts of the new Pontiff was to appoint a number of expert theological revisers to examine every statement in the Catechism from the viewpoint of doctrine. Chief among these revisers were Cardinal Sirlet and the two Dominicans, Thomas Manriquez and Eustachius Locatelli. By July of that year the work on the Catechism was finished. But it was not until the close of the year that it appeared under the title, Catechismus ex decreto Concilii Tridentini ad Parochos Pii V Pont. Max. jussu editus.
AUTHORITY AND EXCELLENCE OF THE ROMAN CATECHISM The Roman Catechism is unlike any other summary of Christian doctrine, not only because it is intended for the use of priests in their preaching, but also because it enjoys a unique authority among manuals. In the first place, as already explained, it was issued by the express command of the Ecumenical Council of Trent, which also ordered that it be translated into the vernacular of different nations to be used as a standard source for preaching. Moreover it subsequently received the unqualified approval of many Sovereign Pontiffs. Not to speak of Pius IV who did so much to bring the work to completion, and of St. Pius V under whom it was finished, published and repeatedly commended, Gregory XIII, as Possevino testifies, so highly esteemed it that he desired even books of Canon Law to be written in accordance with its contents. In his Bull of June 14, 1761, Clement XIII said that the Catechism contains a clear explanation of all that is necessary for salvation and useful for the faithful, that it was composed with great care and industry and has been highly praised by all, that by it in former times the faith was strengthened, and that no other catechism can be compared with it. He concluded then, that the Roman Pontiffs offered this work to pastors as a norm of Catholic teaching and discipline so that there might be uniformity and harmony in the instructions of all. Nor have the Sovereign Pontiffs in our own days been less laudatory of the Catechism. Pope Leo XIII, in an Encyclical Letter of September 8, 1899, to the Bishops and clergy of France, recommended two books which all seminarians should possess and constantly read and study, namely, the Summa Theologica of St. Thomas and "that golden book," the Catechismus ad Parochos. Regarding the latter work he wrote: "This work is remarkable at once for the richness and exactness of its doctrine, and for the elegance of its style; it is a precious summary of all theology, both dogmatic and moral. He who understands it well, will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers."
Likewise Pius X in his Encyclical Acerbo nimis of April 15, 1905, declared that adults, no less than children, need religious instruction, especially in these days. And hence he prescribed that pastors and all who have care of souls should give catechetical instruction to the faithful in simple language, and in a way suited to the capacity of their hearers, and that for this purpose they should use the Catechism of the Council of Trent Still more recently, on February 14, 1921, speaking in the name of Benedict XV, Cardinal Gasparri, Papal Secretary of State, thus wrote to the Archbishop of New York relative to the latter's Program for A Parochial Course of Doctrinal Instructions, based on the Catechism: "It is superfluous to add that the value of the work is enhanced by the fact that it has been planned and executed in perfect harmony with the admirable Catechism of the Council of Trent."
Besides the Supreme Pontiffs who have extolled and recommended the Catechism, so many Councils have enjoined its use that it would be impossible here to enumerate them all. Within a few years after its first appearance great numbers of provincial and diocesan synods had already made its use obligatory. Of these the Preface to the Paris edition of 1893 mentions eighteen held before the year 1595. In five different Councils convened at Milan St. Charles Borromeo ordered that the Catechism should be studied in seminaries, discussed in the conferences of the clergy, and explained by pastors to their people on occasion of the administration of the Sacraments. In short, synods repeatedly prescribed that the clergy should make such frequent use of the Catechism as not only to be thoroughly familiar with its contents, but almost have it by heart.
In addition to Popes, and Councils, many Cardinals, Bishops and other ecclesiastics, distinguished for their learning and sanctity, vied with one another in eulogizing the Catechism of Trent. Among other things they have said that not since the days of the Apostles has there been produced in a single volume so complete and practical a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures, there is no work that can be read with greater safety and profit.
In particular, Cardinal Valerius, the friend of St. Charles Borromeo, wrote of the Catechism: "This work contains all that is needful for the instruction of the faithful; and it is written with such order, clearness and majesty that through it we seem to hear holy Mother the Church herself, taught by the Holy Ghost, speaking to us...It was composed by order of the Fathers of Trent under the inspiration of the Holy Ghost, and was published by the authority of the Vicar of Christ."
Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: "The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved only after the severest scrutiny by Popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent."
Antonio Possevino, an illustrious Jesuit, and the preceptor of St. Francis de Sales, said: "The Catechism of the Council of Trent was inspired by the Holy Ghost."
In his immortal Apologia Cardinal Newman writes: "The Catechism of the Council of Trent was drawn up for the express purpose of providing preachers with subjects for their sermons; and, as my whole work has been a defense of myself, I may here say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine."
"Its merits," says Dr. Donovan, "have been recognized by the universal Church. The first rank which has been awarded the Imitation among spiritual books, has been unanimously given to the Roman Catechism as a compendium of Catholic theology. It was the result of the aggregate labors of the most distinguished of the Fathers of Trent,...and is therefore stamped with the impress of superior worth."
Doctor John Hogan, the present Rector of the Irish College in Rome, writes thus: "The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic Encyclical, -- it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. Official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de tide."
We are enabled to realize from the foregoing testimonies how invaluable is the treasure we possess in the Tridentine Catechism. It is a Vade Mecum for every priest and ecclesiastical student. In it the latter will find a recapitulation of all the more important and necessary doctrines he has learned throughout his theological course; while to the priest it is not only a review of his former studies, but an ever-present and reliable guide in his work as pastor, preacher, counselor, and spiritual director of souls. Moreover, to the educated layman, whether Catholic or non- Catholic, who desires to study an authoritative statement of Catholic doctrine, no better book could be recommended than this official manual; for in its pages will be found the whole substance of Catholic doctrine and practice, arranged in order, expounded with perspicuity, and sustained by argument at once convincing and persuasive.
Finally, it can be said without fear of exaggeration that there is no single-volume work which so combines solidity of doctrine and practical usefulness with unction of treatment as does this truly marvelous Catechism. From beginning to end it not only reflects the light of faith, but it also radiates, to an unwonted degree, the warmth of devotion and piety. In its exposition of the Creed and the Sacraments, while dealing with the profoundest mysteries, it is full of thoughts and reflections the most fervent and inspiring. The part on the Decalogue, which might well be called a treatise on ascetical theology, teaches us in words burning with zeal both what we are to avoid and what we are to do to keep the Commandments of God. In the fourth, and last part o this beautiful work we have what is doubtless the most sublime and heavenly exposition of the doctrine of prayer ever written.
The Roman Catechism is, therefore, a handbook of dogmatic and moral theology, a confessor's guide, a book of exposition for the preacher, and a choice directory of the spiritual life for pastor and flock alike. With a view, consequently, to make it more readily available for these high purposes among English-speaking peoples this new translation has been prepared and is herewith respectfully submitted to its readers.
CATECHISM OF THE COUNCIL OF TRENT FOR PARISH PRIESTS Issued by order of Pope Pius V INTRODUCTORY The Necessity Of Religious Instruction Such is the nature of the human mind and intellect that, although by means of diligent and laborious inquiry it has of itself investigated and discovered many other things pertaining to a knowledge of divine truths; yet guided by its natural lights it never could have known or perceived most of those things by which is attained eternal salvation, the principal end of man's creation and formation to the image and likeness of God.
It is true that the invisible things of God from the creation of the world are, as the Apostle teaches, clearly seen, being understood by the things that are made: his eternal power also, and divinity. But the mystery which hath been hidden from ages and generations so far transcends the reach of man's understanding, that were it not made manifest by God to His Saints, to whom He willed to make known by the gift of faith, the riches of the glory of this mystery among the Gentiles, which is Christ, man could by no effort attain to such wisdom.
But, as faith comes by hearing, it is clear how necessary at all times for the attainment of eternal salvation has been the labour and faithful ministry of an authorized teacher; for it is written, how shall they hear, without a preacher? And how shall they preach unless they be sent?
And, indeed, never, from the very creation of the world, has God, most merciful and benignant, been wanting to His own; but at sundry times and in divers manners spoke to the fathers by the prophets, and pointed out to them in a manner suited to the times and circumstances, a sure and direct path to the happiness of heaven. But, as He had foretold that He would give a teacher of justice to be the light of the Gentiles, that His salvation might reach even to the ends of the earth, in these last days he hath spoken to us by his Son, whom also by a voice from heaven, from the excellent glory, He has commanded all to hear and to obey. Furthermore, the Son gave some to be apostles, and some prophets, and others pastors and teachers, to announce the word of life; that we might not be carried about like children tossed to and fro with every wind of doctrine, but holding fast to the firm foundation of the faith, we might be built together into an habitation of God in the Spirit.
Lest any should receive the Word of God from the ministers of the Church, not as the word of Christ, which it really is, but as the word of man, the same Saviour has ordained that their ministry should be invested with so great authority that He says to them: He that hears you, hears me; and he that despises you despises me. These words He spoke not only of those to whom His words were addressed, but likewise of all who, by legitimate succession, should discharge the ministry of the word, promising to be with them all days even to the consummation of the world.
Need of an Authoritative Catholic Catechism But while the preaching of the divine Word should never be interrupted in the Church, surely in these, our days, it becomes necessary to labour with more than ordinary zeal and piety to nourish and strengthen the faithful with sound and wholesome doctrine, as with the food of life. For false prophets have gone forth into the world, to corrupt the minds of the faithful with various and strange doctrines, of whom the Lord has said: I did not send prophets, yet they ran; I spoke not to them, yet they prophesied.
In this work, to such extremes has their impiety, practiced in all the arts of Satan, been carried, that it would seem almost impossible to confine it within any bounds; and did we not rely on the splendid promises of the Saviour, who declared that He had built His Church on so solid a foundation that the gates of hell shall not prevail against it, we should have good reason to fear lest, beset on every side by such a host of enemies and assailed and attacked by so many machinations, it would, in these days, fall to the ground.
For - to say nothing of those illustrious States which heretofore professed, in piety and holiness, the true Catholic faith transmitted to them by their ancestors, but are now gone astray wandering from the paths of truth and openly declaring that their best claims to piety are founded on a total abandonment of the faith of their fathers - there is no region, however remote, no place, however securely guarded, no corner of Christendom, into which this pestilence has not sought secretly to insinuate itself.
For those who intended to corrupt the minds of the faithful, knowing that they could not hold immediate personal intercourse with all, and thus pour into their ears their poisoned doctrines, adopted another plan which enabled them to disseminate error and impiety more easily and extensively. Besides those voluminous works by which they sought the subversion of the Catholic faith - to guard against which (volumes) required perhaps little labour or circumspection, since their contents were clearly heretical - they also composed innumerable smaller books, which, veiling their errors under the semblance of piety, deceived with incredible facility the unsuspecting minds of simple folk.
The Nature of this Work The Fathers, therefore, of the General Council of Trent, anxious to apply some healing remedy to so great and pernicious an evil, were not satisfied with having decided the more important points of Catholic doctrine against the heresies of our times, but deemed it further necessary to issue, for the instruction of the faithful in the very rudiments of faith, a form and method to be followed in all churches by those to whom are lawfully entrusted the duties of pastor and teacher.
To works of this kind many, it is true, had already given their attention, and earned the reputation of great piety and learning. But the Fathers deemed it of the first importance that a work should appear, sanctioned by the authority of the Council, from which pastors and all others on whom the duty of imparting instruction devolves, may be able to seek and find reliable matter for the edification of the faithful; that, as there is one Lord, one faith, there may also be one standard and prescribed form of propounding the dogmas of faith, and instructing Christians in all the duties of piety.
As, therefore, the design of the work embraces a variety of matters, it cannot be supposed that the Council intended that in one volume all the dogmas of Christianity should be explained with that minuteness of detail to be found in the works of those who profess to treat the teaching and doctrines of religion in their entirety. Such a task would be one of almost endless labour, and manifestly ill suited to attain the proposed end. But, having undertaken to instruct pastors and such as have care of souls in those things that belong peculiarly to the pastoral office and are accommodated to the capacity of the faithful, the Council intended that such things only should be treated of as might assist the pious zeal of pastors in discharging the duty of instruction, should they not be very familiar with the more abstruse questions of theology.
The Ends of Religious Instruction Hence, before we proceed to develop in detail the various parts of this summary of doctrine, our purpose requires that we premise a few observations which the pastor should consider and bear in mind in order to know to what end, as it were, all his plans and labours and efforts are to be directed, and how this desired end may be more easily attained.
Knowledge Of Christ The first thing is ever to recollect that all Christian knowledge is reduced to one single head, or rather, to use the words of the Apostle, this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent. A teacher in the Church should, therefore, use his best endeavours that the faithful earnestly desire to know Jesus Christ, and him crucified, that they be firmly convinced, and with the most heartfelt piety and devotion believe, that there is no other name under heaven given to men, whereby we must be saved, for he is the propitiation for our sins.
Observance Of The Commandments But since by this we know that we have known him, if we keep his commandments, the next consideration, and one intimately connected with the preceding, is to press also upon the attention of the faithful that their lives are not to be wasted in ease and indolence, but that we are to walk even as he walked, and pursue with all earnestness, justice, godliness, faith, charity, patience, mildness; for He gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things the Apostle commands pastors to speak and exhort.
Love Of God But as our Lord and Saviour has not only declared, but has also proved by His own example, that the Law and the Prophets depend on love, and as, according to the Apostle, charity is the end of the commandment, and the fulfillment of the law, it is unquestionably a chief duty of the pastor to use the utmost diligence to excite the faithful to a love of the infinite goodness of God towards 10 us, that, burning with a sort of divine ardour, they may be powerfully attracted to the supreme and all-perfect good, to adhere to which is true and solid happiness, as is fully experienced by him who can say with the Prophet: What have I in heaven? and besides thee what do I desire upon earth?
This, assuredly, is that more excellent way pointed out by the Apostle when he sums up all his doctrines and instructions in charity, which never falleth away. For whatever is proposed by the pastor, whether it be the exercise of faith, of hope, or of some moral virtue, the love of our Lord should at the same time be so strongly insisted upon as to show clearly that all the works of perfect Christian virtue can have no other origin, no other end than divine love.
The Means Required for Religious Instruction But as in imparting instruction of any sort the manner of communicating it is of highest importance, so in conveying religious instruction to the people, the method should be deemed of the greatest moment.
Instruction Should Be Accommodated To The Capacity Of The Hearer Age, capacity, manners and condition must be borne in mind, so that he who instructs may become all things to all men, in order that he may be able to gain all to Christ, prove himself a dutiful minister and steward, and, like a good and faithful servant, be found worthy to be placed by his Lord over many things The priest must not imagine that those committed to his care are all on the same level, so that he can follow one fixed and unvarying method of instruction to lead all in the same way to knowledge and true piety; for some are as new-born infants, others are growing up in Christ, while a few are, so to say, of full maturity. Hence the necessity of considering who they are that have occasion for milk, who for more solid food, and of affording to each such nourishment of doctrine as may give spiritual increase, until we all meet in the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. This the Apostle inculcates for all by his own example when he says that he is a debtor to the Greeks and to the Barbarians, to the wise and to the unwise, thus giving all who are called to this ministry to understand that in announcing the mysteries of faith and the precepts of life, the instruction is to be so accommodated to the capacity and intelligence of the hearers, that, while the minds of the strong are filled with spiritual food, the little ones be not suffered to perish with hunger, asking for bread, while there is none to break it unto them.
Zeal Nor should our zeal in communicating Christian knowledge be relaxed because it has sometimes to be exercised in expounding matters apparently humble and unimportant, and whose exposition is usually irksome, especially to minds accustomed to the contemplation of the more sublime truths of religion. If the Wisdom of the eternal Father descended upon the earth in the meanness of our flesh to teach us the maxims of a heavenly life, who is there whom the love of Christ does not constrain to become little in the midst of his brethren, and, as a nurse fostering her children, so anxiously to wish for the salvation of his neighbours as to be ready, as the Apostle says of himself, to give them not only the gospel of God, but even his own life.
11 Study Of The Word Of God Now all the doctrines in which the faithful are to be instructed are contained in the Word of God, which is found in Scripture and tradition. To the study of these, therefore, the pastor should devote his days and his nights, keeping in mind the admonition of St. Paul to Timothy, which all who have the care of souls should consider as addressed to themselves: Attend to reading, to exhortation, and to doctrine, for all Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct injustice, that the man of God may be perfect, furnished to every good work.
Division of this Catechism The truths revealed by Almighty God are so many and so various that it is no easy task to acquire a knowledge of them, or, having done so, to remember them so well as to be able to explain them with ease and readiness when occasion requires. Hence our predecessors in the faith have very wisely reduced all the doctrines of salvation to these four heads: The Apostles' Creed, the Sacraments, the Ten Commandments, and the Lord's Prayer.
The part on the Creed contains all that is to be held according to Christian faith, whether it regard the knowledge of God, the creation and government of the world, or the redemption of man, the rewards of the good and the punishments of the wicked. The part devoted to the Seven Sacraments teaches us what are the signs, and, as it were, the instruments of grace. In the part on the Decalogue is described whatever has reference to the law, whose end is charity. Finally, the Lord's Prayer contains whatever can be the object of the Christian's desires, or hopes, or prayers. The exposition, therefore, of these four parts, which are, as it were, the general heads of Sacred Scripture, includes almost everything that a Christian should learn.
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