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  #1  
Old 5th March 2018, 06:54 PM
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Default The Catechism and comments

Fell free to dig in into any comment you may have regarding the Catechism teachings:

I'll have my personal comments:

"I. The life of man - to know and love God

1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Saviour. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life."

God touches us all by prevenient grace, that is, without any intervention of our free will to do good, it is up to us to us to cooperate with subsequent grace in order to be in unity with Him through formal Baptism with water or non-formal (mystical) Baptism of desire or blood if formal Baptism is not possible for different circumstances in order to enter and remain in the state of sanctifying grace. These graces are free gifts merited by Jesus Christ on the Cross, and in His Spirit is that we become members of His Body and thus obtain Eternal salvation as long as we remain in this unity by staying in the state of sanctifying grace. If the Father "sees Jesus in us" or says "I see My Son in you", we obtain salvation.

"2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” [4] Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.” [5]"

This call is universal (Catholic), Jesus sent His Apostles to 'proclaim', to 'preach' the Gospel. It was through Tradition that the Gospel started to be spread out, not in writing. The writings of the Apostles became later.

"3 Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer. [6]"

This treasure (the Deposit of Faith) is being guarded by the Apostle's successors. We all can profess our faith by our way of living and sharing, by words and deeds the teachings of Jesus Christ through His Church from the heart.

[Acts]
{2:42} Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.

The first Christians followed the doctrine and teachings of the Apostles (not anybody), there was no written Tradition at this point in time. They celebrated the Eucharist in communion and prayers, "breaking of the Bread" as Jesus taught.
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  #2  
Old 9th March 2018, 07:36 PM
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"II. Handing on the Faith: Catechesis

4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ. [7]'"

The first teachers should be the parents transmitting the Faith to their children.

"5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.” [8]"

Catechists must adhere to the teachings of the Magisterium and not make their own ideas contrary to the teachings of Christ through His Church as if they were the "Magisterium" themselves. If they have an idea or opinion, they should says so, that it is their personal opinion.

"6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness. [9]"

This may be supervised by the Bishops in order to avoid people making their own "churches" within the Church.

"7 “Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God's plan depend essentially on catechesis.” [10]"

Our Church is Universal so it goes to different cultures in the world, so while the message is the same, the methods of teaching may vary adapting to peoples cultures, according to the will of God.

"8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us. [11]"

The early Fathers had to fight against heresies that began since the dawn of the Church. This combat and mission continues and will continue until the end. The Saintly early Fathers were stewards of the Faith to death.

"9 “The ministry of catechesis draws ever fresh energy from the councils. the Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. . “ [12] The Council of Trent initiated a remarkable organization of the Church's catechesis. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms."

The Catechism of Trent is available here (pdf format):
http://www.saintsbooks.net/books/The...0Catechism.pdf

"10 It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul Vl considered the great catechism of modern times. the General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae (1979), attest to this. the Extraordinary Synod of Bishops in 1985 asked “that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed” [13] The Holy Father, Pope John Paul II, made the Synod's wish his own, acknowledging that “this desire wholly corresponds to a real need of the universal Church and of the particular Churches.” [14] He set in motion everything needed to carry out the Synod Fathers' wish."

Everyone, especially Catechists need to at least read the Catechism and the Compendium of the Catechism so they may avoid teaching things blatantly contrary to Church's teaching.
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  #3  
Old 26th April 2018, 04:57 PM
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"III. The Aim and Intended Readership of the Catechism

11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve “as a point of reference for the catechisms or compendia that are composed in the various countries”. [15]"


This catechism is an Official Magisterial work of reference for the faithful Catholic.

"12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful."

It is a moral obligation for catechists and teachers to (at least) read the Catechism for they are not proclaiming themselves, but Jesus and His teachings through His Church.

"15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4.

IV. Structure of this Catechism

13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer)."


The cardinal sources of this Catechism are: (1) the Creed (2) the Sacraments (3) the Ten Commandments and (4) the Lord's Prayer (the Our Father).

"Part One: the Profession of Faith

14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men. [16] First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two)."


Profession of Faith is what we all the baptized are called to do, not only at a determined time, but always. We renew our Baptismal promises at the Easter Vigil ceremony. We can profess our Faith (our Believe in the Father, Son and the Holy Spirit as the One and only God; Jesus' teachings through His Church; and, with thanksgiving, proclaim the great things that He has done in our lives) at all times, because it is just and necessary.

[Colossians]
{3:17} Let everything whatsoever that you do, whether in word or in deed, be done all in the name of the Lord Jesus Christ, giving thanks to God the Father through him.
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Old 18th July 2018, 03:52 PM
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Part Two: the Sacraments of Faith

15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), especially in the seven sacraments (Section Two).


God's salvation for us was accomplished once and for all by our Lord's Passion, this includes salvation for all people's of the past, present and future. This means that people who lived before Christ were also saved by His redemptive sacrifice. No one goes through the Father but through Christ (John 14:6).

Part Three: the Life of Faith

16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace (Section One), and through conduct that fulfils the twofold commandment of charity, specified in God's Ten Commandments (Section Two).


We are created in the image and likeness of God, this means that we have abstract reason, also able to love, and if we are able to love means that we have free will. We can either accept or reject God. The Holy Spirit dwells in us when we are in the state of grace, thus we are able to have true charity (Agape), selfless love, and with this fellowship with God, that is, being in the state of sanctifying grace during all of our lives, we are saved.

Part Four: Prayer in the Life of Faith

17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.


Prayer is very important in the life of the believer, it is a key element to be able to have this relationship of love with our Creator and His Kingdom (Church), be able to recognize that we are not gods and that all that we have (even things such as being able to breath, walk, see, etc.) is because God has given us. "A man is not able to receive anything, unless it has been given to him from heaven." (John 3:27). It is trough sincere prayer that our lives can go according to God's will and accomplish our daily lives' duties in a holy manner knowing that we also count with God's help in our endeavors. God does not separate from us, but we can separate ourselves from God and endanger our lives.
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Old 18th July 2018, 04:31 PM
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"The early Fathers had to fight against heresies that began since the dawn of the Church. This combat and mission continues and will continue until the end."

We are losing the battle against heresy. Teachers of heresy and various other errors are widely accepted by the laity and by priests and bishops. Few seem able to distinguish between doctrine and heresy, between healthy food and poison.
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Old 25th July 2018, 04:21 PM
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V. Practical Directions for Using this Catechism

18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.


The current Catechism is a compendium of the teachings of the Church throughout about the 2,000 years of Her history. But since the Church is a Body (Rom 12:4-5) (1 Cor 12:12-31) (teaching which St. Paul understood and was illuminated on his way to Damascus (Acts 9:3-4)), She grows, She develops (Dei Verbum #8,2), as any -body- does. Jesus also compares the Kingdom of Heaven as a mustard seed which grows (Matthew 13:31-32), and this Kingdom already starts with His Church where there are "wheat and weeds”, that is a field where there are good and bad people (Matt 13:24-30); so Jesus is not referring to Heaven here for we know that there is no bad people (or “weeds”) in Heaven (Revelation 21:27). Or like 'leaven' which makes bread grow or (expand) (Matt 13:33). Therefore, this current Catechism can be revised with further, more in depth teachings and insights in the future as Her teachings and She in general develops (of the Same and Unchanging Deposit of Faith).

19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

A faithful Catholic should study the Bible along with the Catechism and Magisterial teachings. For the Bible cannot be understood alone (2 Peter 1:20) (2 Peter 3:16-17) (Acts 8:26-31) and "the task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ." (Dei Verbum # 10, 2). Notice that since beginning the faithful was subject to the teachings of the Apostles (Acts 2:42), not anybody, and the Church is the Pillar and Foundation of truth (1 Tim 3:15).

20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.

Because of these reasons, it's good to check the small prints indications as well.

21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.

22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit's teaching in condensed formulae. These "IN BRIEF" summaries may suggest to local catechists brief summary formulae that could be memorized.

The "IN BRIEF" are conclusions of the same teachings but they are also very good for references and helpful for the person's easy understanding and learning.
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