Blog

The term catechist is most frequently used in Catholicism, often to describe a lay catechist or layperson with catechetical training who engages in such teaching and evangelization. This can be in both parish church and mission contexts.

Oecolampadius composed the Basel Catechism in 1526, Leo Juda (1534) followed by Bullinger (1555) published catechisms in Zurich. The French Reformed used Calvin’s Genevan catechism, as well as works published by Louis Cappel (1619), and Charles Drelincourt (1642).We are all directed to one Christ, in whose truth being united together, we may grow up into one body and one spirit, and with the same mouth also proclaim whatever belongs to the sum of faith. Catechists not intent on this end, besides fatally injuring the Church, by sowing the materials of dissension in religion, also introduce an impious profanation of baptism. For where can any longer be the utility of baptism unless this remain as its foundation – that we all agree in one faith? Wherefore, those who publish Catechisms ought to be the more carefully on their guard, by producing anything rashly, they may not for the present only, but in regard to posterity also, do grievous harm to piety, and inflict a deadly wound on the Church.

The Oriental Orthodox Churches rely heavily on the Didascalia Apostolorum. The Ethiopic version is known as the “Ethiopic Didascalia.” It is included in the Orthodox Tewahedo biblical canon, and is read from on Sundays. The faith of the Coptic Orthodox Church has historically been evidenced in the lives and sayings of the early desert monks, which was recorded in “The paradise of the holy fathers,” Volume 1 and Volume 2. Recently the Coptic church has used Fr. Tadros Malaty’s books, along with Pope Shenouda III of Alexandria’s many books, to help lay people better understand their Coptic faith. However, like the Eastern Orthodox church, the faith is mostly expounded in the lives of the saints and the material recited during the services.John Calvin produced a catechism while at Geneva (1541), which underwent two major revisions (1545 and 1560). Calvin’s aim in writing the catechism of 1545 was to set a basic pattern of doctrine, meant to be imitated by other catechists, which would not affirm local distinctions or dwell on controversial issues, but would serve as a pattern for what was expected to be taught by Christian fathers and other teachers of children in the church. The catechism is organized on the topics of faith, law, prayer and sacraments. The scandal of diverse instruction is that it produces diverse baptisms and diverse communions, and diverse faith. However, forms may vary without introducing substantial differences, according to the Reformed view of doctrine. The Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum also known as Enchiridion or Denzinger, is a compendium of all basic texts of Catholic dogma and morality since the apostles. Commissioned by Pope Pius IX, it has been in use since 1854, and has been updated periodically. It is a compendium of faith, like a catechism. By including all relevant teachings throughout history, it is at the same, more than a catechism. It is a search instrument for theologians, historians and anybody interested in Christian religion. The latest updates of the Enchiridion extend to the teachings of Pope John Paul II.When Frederick III, Elector Palatine, came into power in 1559 he put his authority behind the Calvinistic view on the Lord’s Supper, which denied the local presence of the body of Jesus Christ in the elements of the sacrament. He turned Sapienz College into a school of divinity, and in 1562 he placed over it a pupil and friend of Luther’s colleague, Philipp Melanchthon, named Zacharias Ursinus. In an attempt to resolve the religious disputes in his domain, Frederick called upon Ursinus and his colleague Caspar Olevianus (preacher to Frederick’s court) to produce a catechism. The two collaborators referred to existing catechetical literature, and especially relied on the catechisms of Calvin and of John Lasco. To prepare the catechism, they adopted the method of sketching drafts independently, and then bringing together the work to combine their efforts. “The final preparation was the work of both theologians, with the constant co-operation of Frederick III. Ursinus has always been regarded as the principal author, as he was afterwards the chief defender and interpreter of the Catechism; still, it would appear that the nervous German style, the division into three parts (as distinguished from the five parts in the Catechism of Calvin and the previous draft of Ursinus), and the genial warmth and unction of the whole work, are chiefly due to Olevianus.” (Schaff, in. Am. Presb. Rev. July 1863, p. 379). The structure of the Heidelberg Catechism is spelled out in the second question; and the three-part structure seen there is based on the belief that the single work of salvation brings forward the three persons of the Trinity in turn, to make God fully and intimately known by his work of salvation, referring to the Apostles’ Creed as an epitome of Christian faith. Assurance of salvation is the unifying theme throughout this catechism: assurance obtained by the work of Christ, applied through the sacraments, and resulting in grateful obedience to the commandments and persistence in prayer.

In recent times, perhaps under influence from the West, a number of catechisms have emerged in the Eastern Orthodox Church such as the Philaret Catechism, which is entitled, “The Longer Catechism of The Orthodox, Catholic, Eastern Church,” “A new-style catechism on the Eastern Orthodox faith for adults” by Rev. George Mastrantonis, and the more modern “The Orthodox Faith” by Protopresbyter Thomas Hopko. However, presently such catechisms are not widely used.

The Probationer’s Catechism was authored by Methodist divine S. Olin Garrison for probationary members of the Methodist Episcopal Church seeking full membership in the connexion; it has been one of the most widely used catechisms in Methodist history. A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts by Mel-Thomas and Helen Rothwell is another popular catechism used to explicate Wesleyan-Arminian theology. More recent publications are A Catechism Prepared Especially for the Members of the Evangelical Wesleyan Church (printed in the United States), A Larger Catechism: For Members of the Christian Methodist Episcopal Church (printed in the United States), and A Catechism for the Use of the People Called Methodists (printed in Great Britain).In the past, catechisms were written to rehearse the basic knowledge of a non-religious subject. Examples include numerous political catechisms published from the 18th to the 20th century in Europe as well as in North and South America. See also the Catechism of the History of Newfoundland (c1856), the Coal Catechism (1898), and A Catechism of the Steam Engine (1856). “Elementary catechism on the Constitution of the United States” Arthur J. Stansbury (1828), “Catechism of the Constitution of the United States” Lewis Cruger (1863) and “A Catechism of the Constitution of the United States of America” John V. Overall. Friedrich Engels’ 1847 work Principles of Communism was written as a catechism: Engels subsequently decided that the format was not suited to the addition of historical material which he felt was necessary, and he and Karl Marx restructured the material and used it as the nucleus of The Communist Manifesto. For Catholics, all the canonical books of the Bible (including the Deuterocanonical books), the tradition of the Church and the interpretation of these by the Magisterium (which may be outlined in a catechism, a compendium or a declaration) constitute the complete and best resource for fully attaining to God’s revelation to mankind. Catholics believe that sacred scripture and sacred tradition preserved and interpreted by the Magisterium are both necessary for attaining to the fullest understanding of all of God’s revelation. Judaism does not have a formal catechism. While there have been several attempts to formulate Jewish principles of faith, and some of these have achieved wide acceptance, none can be described as being in the form of a catechism. The most
widely recited formulation, Yigdal, is in the form of a hymn based on Maimonides’ 13 Articles of Faith.A question-and-answer format catechism that was the standard catechetical text in Great Britain in the earlier part of the 20th century. Popularly called the Penny Catechism, as the original version only cost one penny. Various editions of the Penny Catechism were issued through the century and changes were made to the text.

The catechetical instructions of Saint Thomas Aquinas were used generally throughout the 13th and 14th centuries as manuals and textbooks for priests and teachers of religion. “The Explanations of St. Thomas,” wrote Spirago, “are remarkable for their conciseness and their simplicity of language; they are especially noteworthy because the main parts of the catechetical course of instruction are brought into connection with one another so that they appear as one harmonious whole.” The influence of these works is especially prominent in the “Roman Catechism” which the Council of Trent ordered written for parish priests and for all teachers of religion. Many of the explanatory passages in both works are almost identical. The “N. or M.” stands for the Latin, “nomen vel nomina”, meaning “name or names”. It is an accident of typography that “nomina” came to be represented by “m”. Some literary works have also taken the form of a catechism. The 17th episode of James Joyce’s novel Ulysses, known as “Ithaca”, is written in the form of a catechism, as is Ted Hughes’ poem Examination at the Womb Door, from the collection Crow. In Henry IV, Part 1: Act V, Scene I, Line 141 Falstaff refers to his monologue as a catechism, explaining his view of the virtue of honor.The Archbishop of Baltimore Cardinal James Gibbons is quoted in earlier versions of the Enchiridion, that every theologian should have always two books at hand, the Holy Bible and this Enchiridion.

The catechism, a bestseller, contained a number of problematic formulations. These were reviewed by a commission of cardinals, who detailed several significant shortcomings in the new catechism’s presentation of Catholic doctrine. They were able, nonetheless, to “leave untouched by far the greatest part of the New Catechism,” while offering their support for “the laudable purpose of the authors of the Catechism, namely, to present the eternal good tidings of Christ in a way adapted to the understanding and the thinking of the present day man.”

A catechism ( /ˈkætəˌkɪzəm/; from Ancient Greek: κατηχέω, “to teach orally”) is a summary or exposition of doctrine and serves as a learning introduction to the Sacraments traditionally used in catechesis, or Christian religious teaching of children and adult converts. Catechisms are doctrinal manuals – often in the form of questions followed by answers to be memorised – a format that has been used in non-religious or secular contexts as well. According to Norman DeWitt, the early Christians appropriated this practice from the Epicureans, a school whose founder Epicurus had instructed to keep summaries of the teachings for easy learning. The term catechumen refers to the designated recipient of the catechetical work or instruction. In the Catholic Church, catechumens are those who are preparing to receive the Sacrament of Baptism. Traditionally, they would be placed separately during Holy Mass from those who had been baptized, and would be dismissed from the liturgical assembly before the Profession of Faith (Nicene Creed) and General Intercessions (Prayers of the Faithful).

Islam teaches children and new Muslims the matters of faith, worship, and ethics in the form of a concise manual. They are popular in Turkish as Ilmihal [tr] (from the Arabic Ilm ul-Hal, Situation Science). It is also advised for every Muslim to have a basic knowledge of such matters of religion. The first chapter is the book of cleanliness and first to be taught are subjects such as: which are clean, what is clean and what is not clean, what people need to be cleansed from, how they should clean, and which water should they use to clean. There is a well-known book of catechism that is studied in Islamic boarding schools in Indonesia called Safinatun Najah, which talks about of matters of faith, worship and jurisprudence.Among the first projects of the Reformation was the production of catechisms self-consciously modelled after the older traditions of Cyril of Jerusalem and Augustine. These catechisms showed special admiration for Chrysostom’s view of the family as a “little church”, and placed strong responsibility on every father to teach his children, to prevent them from coming to baptism or the Lord’s table ignorant of the doctrine under which they are expected to live as Christians.

The catechism’s question-and-answer format, with a view toward the instruction of children, was a form adopted by the various Protestant confessions almost from the beginning of the Reformation.

Before the Protestant Reformation, Christian catechesis took the form of instruction in and memorization of the Apostles’ Creed, Lord’s Prayer, and basic knowledge of the sacraments. However there were also more comprehensive documents that outlined of the Christian faith, such as the Catechetical Lectures of St. Cyril of Jerusalem, “The Morals” of St. Basil of Caesarea, and the Enchiridion on Faith, Hope and Love by St. Augustine of Hippo. The earliest known catechism is the Didache, which was written between 60 and 85 AD.

Epicurean catechism may have originated from the practice of writing outlines of Epicurean doctrines for easy memorization. Epicurus’ Letter to Herodotus is known as the “Little Epitome” which young students are instructed to memorize, and in antiquity they would move on to more advanced teachings with the “Large Epitome”. The 40 Principal Doctrines also serve the role of a catechism. The philosopher Philodemus of Gadara instructed his students to keep an outline of the doctrines on wealth and economics, so that there are additional doctrines that advanced students may focus on.Calvin’s 1545 preface to the Genevan catechism begins with an acknowledgement that the several traditions and cultures which were joined in the Reformed movement would produce their own form of instruction in each place. While Calvin argues that no effort should be expended on preventing this, he adds:

Ignorantia Sacerdotum are the first words and the better-known title of De Informatione Simplicium, a catechetical manual drafted by Archbishop Pecham’s provincial Council of Lambeth in 1281. It called for the memorisation of the Apostles’ Creed, the Ten Commandments, and the two-fold injunction to “love the Lord thy God with all thy heart… and thy neighbour as thyself.”.The Doctrina Cristiana was written in Tagalog (both in a hispanised Latin script and the then-common indigenous Baybayin script), as well as Spanish. Amongst the contents of the Doctrina are the Spanish alphabet and phonics, basic prayers shown in both languages – in the case of the Tagalog, using archaic words and both scripts – and a brief catechism in question-and-answer format.

Fidei depositum is an Apostolic Constitution which states that the catechism of the Catholic Church is for the laity in its address to all the people of God.For example, Socinians in Poland published the Racovian Catechism in 1605, using the question and answer format of a catechism for the orderly presentation of their arguments against the Trinity and the doctrine of Hell, as these were understood by the Reformed churches from which they were forced to separate.

Besides the manuals of instruction that were published by the Protestants for use in their families and churches, there were other works produced by sectarian groups intended as a compact refutation of orthodoxy.

According to the 1913 Catholic Encyclopedia, Laurence Vaux’s Catechism was the first Reformation era Catholic Catechism in English when it was published in 1567. Reprints followed in 1574, 1583, 1599 and 1605.

The word “catechism” for a manual for this instruction appeared in the Late Middle Ages. The use of a question and answer format was popularized by Martin Luther in his 1529 Small Catechism. He wanted the catechumen to understand what he was learning, so the Decalogue, Lord’s Prayer, and Apostles’ Creed were broken up into small sections, with the question “What does this mean” following each portion. The format calls upon two parties to participate, a master and a student (traditionally termed a “scholar”), or a parent and a child. The Westminster Shorter Catechism (1647) is an example:In Zoroastrianism there is the “ČĪDAG ANDARZ Ī PŌRYŌTKĒŠĀN” also known as “Pand-nāmag ī Zardušt” (Book of the counsels of Zoroaster), which is a post-Sasanian compendium of apothegms intended to instruct every Zoroastrian male, upon his attaining the age of fifteen years, in fundamental religious and ethical principles, as well as in the daily duties incumbent upon him. In Robert Charles Zaehner’s words, it “sums up succinctly the whole of Zoroastrian doctrine: it is what every boy and girl of fifteen must know before he or she is invested with the sacred girdle {kusti}.”

Most Baptists do not have a formal catechism. However, Keach’s Catechism is utilized in many Particular Baptist congregations. Nondenominational Reformed Baptist preacher John Piper wrote a commentary on this catechism, publishing it in 1986. The US-based Episcopal Church’s 1979 prayer book has a considerably longer catechism intended as “an outline of instruction” and “a brief summary of the Church’s teaching”. Unlike the Catholic Church there is no teaching Magisterium in the Orthodox world. Most catechumens are instructed orally by a deacon or priest at the church. Also, there is more emphasis on being taught by simply being in church, and listening to the services. Most Orthodox would refer back to the original writings of the Church Fathers, including the Catechetical Lectures of St. Cyril of Jerusalem and The Ladder of Divine Ascent. New catechumens would generally be encouraged to read “The Orthodox Church” by Kallistos Ware to get an overview of the Christian faith from an Orthodox perspective before being given more advanced readings.Tradivox (or the Catholic Catechism Index) is a multi-volume book series by Sophia Institute Press, which restores and reprints Catholic catechisms. Ongoing, it will consist of twenty cross-indexed hardcover volumes upon the series’ completion. The project received several endorsements from prominent members of the Catholic clergy & public, including Cardinal Burke, Cardinal Müller, Cardinal Pell, Bishop Strickland, Bishop Schneider, & theologian Peter Kwasniewski. Schneider also provided a foreword in the hardcover edition of Vol. 1.Therefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it, or are learning and, if they do not know it, to keep them faithfully at it. The catechism, Luther wrote, should consist of instruction in the rule of conduct, which always accuses us because we fail to keep it (Ten Commandments), the rule of faith (Apostles’ Creed), the rule of prayer (Lord’s Prayer), and the sacraments (baptism, confession, and communion).

However, it is not enough for them to comprehend and recite these parts according to the words only, but the young people should also be made to attend the preaching, especially during the time which is devoted to the catechism, that they may hear it explained and may learn to understand what every part contains, so as to be able to recite it as they have heard it, and, when asked, may give a correct answer, so that the preaching may not be without profit and fruit.While the Pentecostal movement has no one official catechism or confession, nevertheless Pentecostal authors have produced catechetical works. William Seymour, founder of the Azusa Street revival, included a catechism in the Doctrines and Disciplines of the Azusa Street Apostolic Faith Mission. Assemblies of God minister Warren D. Combs produced a catechism in the 1960s. In 2016 Henry Volk the host of the Theology in Perspective podcast authored a resource entitled, A Pentecostal Catechism.

The Catechism is intended primarily for bishops, so their pastoral leadership and participation in the process of inculturation is decisive. Under the grace and guidance of the Holy Spirit, the bishops should be joined by pastors, catechists, authors, editors and publishers of catechetical materials as well as the local community in finding ways to inculturate the Catechism in their local dioceses.It would be helpful if the reader had some theological background, but the Catechism itself presents a considerable amount of theological background material. As one of the Church’s teachings is presented, for example, the Catechism ordinarily traces the teaching’s history, its sources, and its formulation through the ages and cites its principle commentators. The Catechism, in this sense, can be an educational instrument itself and not only a source for the composition of national and local catechisms and catechetical materials.

The Catechism is a source book, a reference work and therefore has the stylistic characteristics appropriate to that form of writing. It is written in a positive, declaratory style and makes use of concepts, sentences, phrases and words which are part of the Church’s doctrinal tradition and are therefore familiar to many. Its tone is inviting and encouraging, challenging and searching. It is not written in an apologetic or argumentative tone. In the style of a source book, the Catechism sets forth the teachings of the Church in a complete and unambiguous way.

Yes. The Catechism is an historic example of episcopal collegiality. The collegiality of the Bishops whose unity is presided over by the Bishop of Rome was one of the truths professed by the Second Vatican Council. The establishment of the Synod of Bishops is perhaps the most evident form of episcopal collegiality since the Council. In his address to the Council of the General Secretariat of the Synod of Bishops on April 30, 1983, Pope John Paul II said: “The Synod is in fact a particularly fruitful expression and the most effective tool of episcopal collegiality, that is, of the special responsibility of the Bishops in conjunction with the Bishop of Rome.” The Catechism is one of the direct results of the deliberations of the Synod of Bishops.The Catechism’s spirituality rests on the foundation of Trinitarian life. The relationships among the persons of the Trinity provide the model for human relationships. Some have suggested reading Book Four (Prayer) first to put the rest of the Catechism in the context of prayer. But the frequent references to the saints and the spiritual doctors of the Church throughout the Catechism make this unnecessary. In fact, the Catechism can be read from the point of view of a spiritual journey in which what the Church believes, celebrates, lives and prays combine to yield information, formation and the hope of transformation by God’s grace along the way. The centrality of the Trinity as the organizing principle of the Catechism assures its spiritual orientation. The Catechism of the Catholic Church originated with a recommendation made at the Extraordinary Synod of Bishops in 1985. In 1986 Pope John Paul II appointed a Commission of Cardinals and Bishops to develop a compendium of Catholic doctrine. In 1989 the Commission sent the text to all the Bishops of the world for consultation. In 1990 the Commission examined and evaluated over 24,000 amendments suggested by the world’s bishops. The final draft is considerably different from the one that was circulated in 1989. In 1991 the Commission prepared the text for the Holy Father’s official approval. On June 25, 1992 Pope John Paul II officially approved the definitive version of the Catechism of the Catholic Church. On December 8, 1992 Pope John Paul II promulgated the Catechism with an apostolic constitution. Children and young people – under the direction of a catechist, teacher or parent – ordinarily use texts that are developed from a variety of sources, some of which are similar to the new Catechism, such as the National Directory for Catechesis. The Catechism serves as a point of reference for the development of such catechetical texts which in turn are directly used by children and young people with the assistance of catechists, teachers and parents.

Yes. The Church is not bound exclusively to any race, nation, way of life or custom. The Church enters into communion with all different forms of culture. The Catechism re-expresses the Christian message at the level of the universal Church and therefore represents a successful inculturation of the faith at that level. It reformulates the documentary tradition of the Church within the global culture in an admirable way.

Yes. To say that the Catechism is intended in the first place for Bishops is not to say that its purpose is exhausted when the Bishops receive it. On this precise point, in his address on the occasion of the promulgation of the Catechism, Pope John Paul II said: “The Catechism of the Catholic Church is a qualified, authoritative instrument which the Church Pastors desired first of all for themselves, as a valuable help in fulfilling the mission they have received from Christ to proclaim and witness the Good News to all people.” The Catechism, then, is a primary instrument for evangelization and catechesis. It is entrusted to the Bishops for the good of the Church and the world. The Catechism sets forth the content of the faith in a comprehensive yet summary fashion and in a positive and explanatory manner. In this sense, it answers many questions about doctrine in a clear and unambiguous way. On the other hand, however, the Catechism recognizes that faith is an ongoing journey on which questions and doubts come naturally and need to be addressed at the opportune moment. The Catechism – far from preempting discussion – provides accurate information with which to carry on informed discussion. The Catechism presents Catholic doctrine within the context of the Church’s history and tradition. Frequent references to Sacred Scripture, the writings of the Fathers, the lives and writings of the saints, conciliar and papal documents and liturgical texts enrich the Catechism in a way that is both inviting and challenging. There are over three thousand footnotes in the Catechism.The Catechism is part of the Church’s official teaching in the sense that it was suggested by a Synod of Bishops, requested by the Holy Father, prepared and revised by bishops and promulgated by the Holy Father as part of his ordinary Magisterium. Pope John Paul II ordered the publication of the Catechism by the Apostolic Constitution, Fidei Depositum, on October 11, 1992. An apostolic constitution is a most solemn form by which popes promulgate official Church documents. The new Code of Canon Law, for example, was promulgated by the Apostolic Constitution, Sacrae Disciplinae Leges. In Fidei Depositum, Pope John Paul II said, “The Catechism of the Catholic Church, which I approved June 25th last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church’s faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition, and the Church’s Magisterium. I declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion.” John Paul II also stated that the Catechism “is given as a sure and authentic reference text for teaching Catholic doctrine.”

Episcopal collegiality, then, seems to be a primary characteristic of the preparation of the Catechism. When he presented the Catechism to Pope John Paul II, Cardinal Joseph Ratzinger, president of the Commission for the Catechism, said: “The Catechism of the Catholic Church is the result of a collegial episcopal effort… Thus, once again, the affective and effective collegiality of the Episcopate has been engaged in real and concrete terms, with abundant fruitful results.”

The Catechism is an example of episcopal collegiality because it was requested by the Synod of Bishops and affirmed by the Bishop of Rome; it was conceived, designed and written by Bishops primarily for Bishops; it was examined by the Catholic episcopate worldwide and it was officially promulgated by the Bishop of Rome.Although it is translated into several languages, there is only one Catechism for the whole Church. The Catechism contains what the Church holds and teaches throughout the world. It is a resource for the development of culturally-sensitive catechisms and catechetical materials. By its own acknowledgment, the Catechism does not intend to achieve this cultural sensitivity itself. Rather “such indispensable adaptation, required by differences of culture, age, spiritual life, and social and ecclesial condition among God’s people,” belongs in other catechisms inspired by this work, and is the particular task of those who teach the faith.

Yes. Many Catholic adults are searching for a positive, coherent and contemporary statement of what the Church believes and teaches. The Catechism provides such a statement in a comprehensive, yet summary manner.In several references, the Catechism describes the essential elements of a definition of episcopal collegiality. Episcopal collegiality originated in the will of Jesus (CCC 1444); it is apostolic in nature (CCC 857); it is necessarily related to the primacy of Peter (CCC 552); it is essentially a pastoral ministry (CCC 1444); it underscores the collegial responsibility of the Bishops for the universal Church (CCC 1577); it depends on a sacramental character (CCC 1559-60); it has a co-natural relation to priestly orders (CCC 857) and it reveals the eschatological dimension of the episcopal collegial mission (CCC 1577).

The Second Vatican Council re-defined and re-affirmed the Church’s traditional teachings for the contemporary world. Just as in the cases of previous Ecumenical Councils, after the Second Vatican Council, there was a need to consolidate those teachings and re-present them in a compelling and inviting way. In addition, today many people are looking for a clear and coherent presentation of the Church’s teaching. The Catechism provides such an intelligent and complete presentation.This is the ongoing task for the bishops and for the authors, editors and publishers of catechetical materials which ought to be revised and developed in light of serious consideration of the Catechism’s entire content as well as its general directive for “indispensable adaptation.” Together they have to find ways to communicate the Church’s universal teaching as it is expressed in the experience of the Church in the United States. That experience is multicultural; therefore any catechetical materials developed from the Catechism have to be faithful to particular cultural experiences as well as to the entire content of the Catechism. In the United States, the most recent adaptation of the Catechism on the national level is the United States Catholic Catechism for Adults.While this part of the Catechism’s intended audience is indefinite, it would seem that diocesan and parish educational and catechetical leaders would be included. The Catechism provides a treasury of personal and professional resources for all those responsible for catechesis, especially those in leadership positions. Diocesan and parish educational and catechetical leaders, under the direction of the local bishop, could assist in the evaluation of catechetical materials based on the Catechism.

Yes. The Catechism does not undertake adaptations of its content nor does it espouse particular catechetical methods required by differences of culture, age, spiritual life and the social and ecclesial situation of those to whom it is addressed. These indispensable adaptations are left to the catechisms which will follow the Catechism and, even more importantly, to those who instruct the faithful.Pope John Paul II said, “The new evangelization, however, requires first of all a catechesis that, presenting the plan of salvation, can call people to conversion and to hope in God’s promise on the basis of certitude about the true resurrection of Christ, the first proclamation and root of all evangelization, the foundation of all human development and the principle of every Christian culture.”Many Catholic adults are searching for a positive, coherent and contemporary statement of what the Church believes and teaches. The Catechism provides such a statement in a comprehensive, yet summary format. Catholic adults should be encouraged to read and study the Catechism. While private study of the Catechism might fit most comfortably into the learning styles of some adults, most benefit greatly from organized discussion groups or study circles. Growth in the knowledge of the faith which one believes tends to deepen the quality of the faith by which one believes. Thus the Catechism can be used by the faithful as an instrument for the holistic maturation of their faith.The theme of “covenant” is evident throughout the Catechism. It is one of the threads that weaves the Catechism into a unified whole. While it is true that both the German and French catechisms for adults organize their content around the “covenant,” the Catechism emphasizes that central theme of God’s relationship with his people in appropriate ways with frequent references throughout the text.Two additional guides for the indispensable adaptation of the Catechism might be suggested. First, the documents of the post-conciliar catechetical Magisterium, especially Evangelii Gaudium, Catechesi Tradendae, and the Directory for Catechesis, contain criteria of a more general nature for the mediation and inculturation of the Catechism. Second, the qualities and attributes of the local, regional and national catechetical ministry as well as certain documents from bishops’ conferences (such as the National Directory for Catechesis) contain more particular criteria for the mediation of the Catechism.

The Catechism is a “point of reference” primarily for the development of national and local catechisms. For example, the United States Catholic Catechism for Adults was adapted from the Catechism of the Catholic Church. In addition to the new adult catechism, Catholics in the United States ordinarily depend on catechetical materials that present what the Church believes, teaches, lives and prays in a comprehensive and systematic manner within a process that spans many years. The Catechism is a “point of reference” for the development of these kinds of catechetical programs as well as for catechetical materials that will be revised or developed in the future.The Catechism originated in Synod. The Fourth Ordinary General Assembly of the Synod of Bishops in 1977 focused on the renewal of catechesis and raised the question of the need “to prepare a basic catechism.” The Extraordinary Assembly of the Synod in 1985 examined the idea of a catechism in greater depth and then almost unanimously adopted a proposal to “draft a catechism or compendium of all of Catholic doctrine regarding faith and morals.” Pope John Paul II said: “This compendium of the Catholic faith, requested by the Bishops gathered in the Extraordinary Assembly of the Synod in 1985, is the most mature and complete fruit of the Council’s teaching and presents it in the rich framework of the whole of ecclesial Tradition.”

A catechism is a text which contains the fundamental Christian truths formulated in a way that facilitates their understanding. There are two categories of catechism: major and minor. A major catechism is a resource or a point of reference for the development of minor catechisms. The Catechism of the Catholic Church is an example of a major catechism. The Baltimore Catechism is an example of a minor catechism.The largest portion of the Catechism treats the content of the faith (Book One), but the second largest treats the moral life (Book Three). The relationship between what one believes and consequently how one behaves on account of that belief is very clear and forceful in the Catechism. This is especially evident in the section on the Church’s social teachings. Faith, then, is presented as more than the systematic knowledge of doctrine. In this regard, it is important to remember that each section of the Catechism should be read in
light of the whole. In mediating the Catechism within local churches, the relationship between faith and life needs continually to be demonstrated so that the transforming power of the Christian message might be evident.

Since the Catechism presents the content of the faith in a complete and organic summary, it is an invaluable pastoral resource for priests. It offers the Church’s teachings in a positive, expository manner avoiding argumentation or apologetic. As such it easily lends itself to use in teaching, counseling and preaching. For example, when the faithful seek responses to questions concerning doctrinal matters, the Catechism is a user-friendly resource with its cross-referencing system and many indices. In addition, as doctrinal issues are suggested in the liturgical cycle of readings, the Catechism can provide fertile background for the priest to address these issues directly in his homilies. Since seminarians can also benefit from the use of the Catechism, they, too, should be encouraged to read and study it.

While the Catechism is not intended for direct use by young people or children, Pope John Paul II said that the Catechism “is offered to all the faithful who want to understand better the inexhaustible riches of salvation.”

The Catechism uses a straightforward doctrinal style to communicate the content of the Catholic faith. Such a style presents Catholic doctrine in an intelligent and coherent way which can only assist authors, editors and publishers of national and local catechisms and catechetical materials. It is their responsibility, under the guidance of the bishops, to adapt or mediate the Catechism to the local culture and to use this major catechism as the primary resource in the development of minor catechisms. The United States Catholic Catechism for Adults is one example of how the United States bishops have developed a national catechism based on the Catechism of the Catholic Church.

No. The Catechism does not include a methodology. It is a complete and accurate exposition of Catholic doctrine. It does not present methodologies for the communication and study of that doctrine by people of different ages and circumstances throughout the world. Methodology varies according to the developmental levels of those to whom the catechesis is directed and according to the cultural contexts in which catechesis is given. Catechetical directories, such as the Directory for Catechesis (2020), the General Directory for Catechesis (1997), and the National Directory for Catechesis (2005), provide more information on methodology, and local catechisms, such as the United States Catholic Catechism for Adults, incorporate a methodology reflecting the audience and cultural context.Just as the Catechism contains the most solemnly defined dogmas of the Church, it also contains the teachings of the Second Vatican Council. The worldwide consultation of the bishops that preceded the promulgation of the Catechism gives it a collegial character. It is, as Pope John Paul II said, “the result of a collaboration of the whole episcopate.” It would seem, however, that the Catechism did not have the benefit of the complete exercise of effective collegiality that accompanies the writing, disputation, revision, consensus, agreement and eventual promulgation of documents of an ecumenical council. But it must be noted that the form of a catechism is distinct from the form of conciliar documents. They are complimentary, but they are not identical.

The Catechism is an historic document which Pope John Paul II considered one of the most outstanding achievements of his pontificate. While its effects can be felt in every area of Church life, they are most profoundly felt in that dimension of the Church’s mission which is explicitly catechetical. The Catechism continues to encourage the renewal of catechesis which has been going on since before the Second Vatican Council. Preachers, teachers and catechists can depend on the Catechism as a primary resource. Authors, editors and publishers of catechetical materials increasingly look to the Catechism as a touchstone and guide for the revision of their catechetical texts and materials. Pope John Paul II has said, “The Catechism cannot be considered merely as a stage preceding the drafting of local catechisms, but it is destined for all the faithful who have the capacity to read, understand and assimilate it in their Christian living.”

Authors, editors and publishers of catechisms and catechetical materials should be guided by the Catechism in the revision and improvement of catechetical materials. The content, plan and spirit of the Catechism should shape the development of all future catechetical texts. Authors, editors and publishers of catechisms and catechetical materials should assist in the adaptation of the Catechism’s doctrinal presentations to the particular circumstances of those for whom catechetical texts are developed. Together with other catechetical documents within the Church’s Magisterium, the Catechism holds a privileged place in the formulation of catechetical materials. As Pope John Paul II said, the Catechism is a “sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms.”

The second edition differs in two ways. First, the second edition reflects the changes that were made in the final Latin text in 1997. Second, the second edition includes a new index. The glossary was also added in the American version of the second edition of the Catechism of the Catholic Church.Yes. Pope John Paul II has termed the Catechism “an instrument for the new evangelization.” The “new evangelization” which the Pope consistently proclaimed involves both the transformation of contemporary culture and the personal, ongoing conversion of the individual believer. The Catechism presents the message of Christ in its entirety. It presents the message of Christ faithfully. It consistently offers the teachings of the Church in relationship to the person of Christ who is at the heart of the Church’s beliefs. These three elements make up the energizing center of the “new evangelization.”

No. The Catechism is intended to encourage and assist national and local churches in drafting new catechisms and catechetical materials (for example, the United States Catholic Catechism for Adults). As John Paul II said in the Apostolic Constitution Fidei Depositum, “It is meant to encourage and assist in the writing of new local catechisms, which take into account various situations and cultures, while carefully preserving the unity of faith and fidelity to Catholic doctrine.”Yes. In his Apostolic Constitution Fidei Depositum, Pope John Paul II said, “I ask all the Church’s shepherds and faithful members to receive this Catechism in a spirit of communion and to make careful use of it in carrying out their mission to proclaim the faith and to call to the gospel life. This Catechism is given to them to serve as a sure and authentic source book for the teaching of Catholic doctrine and especially for the composition of local catechisms. It is also offered to all the faithful who want to understand better the inexhaustible riches of salvation.”

While the Catechism is organized around the four traditional pillars of catechesis, it can be used as a valuable resource for the formation of catechumens in a group or for an individual. Since the Catechism does not intend to offer a methodology for catechesis or impose a single learning pattern, its content can be used in a variety of catechetical methods and settings with equal value. The Catechism has an inherent flexibility that can correspond to the particular faith journeys of all believers.The Catechism of the Catholic Church, like the Catechism of the Council of Trent, is divided into four major parts. They are referred to as the “four pillars” on which the Catechism is built. In his Apostolic Constitution promulgating the Catechism, Pope John Paul II called them the “four movements of a great symphony.” They are

No. The Catechism stands beside the other catechetical documents such as, Evangelii Gaudium, Catechesi Tradendae, Evangelii Nuntiandi, the Directory for Catechesis, and the catechetical documents of episcopal conferences. These documents create part of the context in which the Catechism is received and mediated to the particular circumstances of the local or national Church. The Catechism is intended to be a resource for the continuing renewal of catechesis and the development of future catechetical materials. A “universal catechism” is a major catechism which is intended to be a resource or point of reference for the development of national or local catechisms and catechetical materials throughout the world. Such a catechism can be termed “universal” in that its primary audience is the universal Church. The Catechism consists of 2,865 paragraphs, each of which is numbered. There is an internal cross-referencing system among the paragraphs which makes it simple to find all the passages in the Catechism which treat a particular subject. In addition, the Catechism provides several indices for ease in locating particular passages. Indices are organized according to themes, Scriptural citations, symbols of the faith, documents of ecumenical councils, documents of other councils and synods, pontifical documents, ecclesiastical documents, canon law, liturgical texts and ecclesiastical authors.

Online Order Returns for Refund: If your request for a return is approved, we will process a refund, less the shipping costs, with a credit automatically applied to your original method of payment. This can take up to 15 business days to fully process.Practice Alms-Gifting by making a gift of $25 to Catholic Charities of Acadiana on your behalf or in honor of a friend or loved one! This donation will provide a night of safe shelter to those experiencing homelessness.We are located in Lafayette’s Oil Center at 1416 S. College Rd. Lafayette, LA 70503, across from Ochsner Lafayette General and in the same shopping center as Hub City Diner.

Online Order Returns for Exchange: If your request for an exchange is approved, we will work with you to process the exchange and price difference. Depending on where you live, the time it may take for your exchanged product to reach you may vary.Shipping costs are non-refundable unless there is an error that falls under the responsibility of Crossroads Collective. If you receive a refund, the cost of return shipping will be deducted from your refund. If you are shipping an item over $75, you should consider using a trackable shipping service or purchasing shipping insurance. We can’t guarantee that we will receive your returned item.

Several items cannot be returned, including but not limited to seasonal items, gift cards, monthly magazines, lotions, soaps, cologne, perfume, antiques, digital products for download, among others. Please inquire for more detail.Items cannot be returned if purchased on sale. Items cannot be returned if purchased at full price but on sale at the time of return. Items cannot be returned if used, opened, damaged, without original packaging or without a receipt. If 30 days have gone by since your purchase, unfortunately we cannot offer you a refund or exchange. Store credit may be offered in certain situations.

Practice Alms-Gifting by making a gift of $100 to Catholic Charities of Acadiana on your behalf or in honor of a friend or loved one! This donation will provide resources for individuals and families in financial crisis.

Fr. Mike will be reading from the Catechism of the Catholic Church, Ascension Edition, which is the second edition with the revision to paragraph 2267 by Pope Francis.Never-before-seen labels and charts, written in everyday language, lead Catholics through the Catechism and show how each teaching contributes to the fullness of our Faith. The entire Catechism is color coded using the Foundations of Faith approach so readers can easily understand how every single paragraph fits into the big picture of their Catholic Faith. The truth and beauty of the Catholic Church is visible in the books of Sacred Scripture and the teachings of Sacred Tradition. Our Faith is rooted in sources such as the writings of early Church Fathers and the declarations of ecumenical councils. Its depth can only be fully revealed when it is understood in the context of its foundations.The Catechism shows Catholics how to build their lives upon the foundations of the Church and become a dwelling place of the Lord that radiates his glory. Starting on January 1, 2023, Fr. Mike Schmitz will read through the whole Catechism in 365 days and provide expert commentary to help Catholics understand the teachings of the Faith in The Catechism in a Year podcast. Listen along with Catholics from around the world! Each chapter begins with a list of key sources from Scripture and Tradition so readers are able to see the truth and consistency of divine revelation throughout the Church’s history. The Catechism is a complete collection of what Catholics across the world believe. This eternal truth is built upon God’s Word and the revelation of Sacred Tradition to provide believers with a complete guide to how they should worship, live, and pray on earth to attain eternal life. The Catechism of the Catholic Church, Ascension Edition leads all Catholics, whether lifelong believers or new converts, to discover God’s plan of sheer goodness for their lives.Yes! The Catechism of the Catholic Church contains the truth and beauty of the Catholic Faith. Catholics can discover the fullness of what the Church teaches and all believers across the world believe in common by reading the Catechism. The Catechism contains a call, a call for Catholics not only to read and understand its teachings but to live them. When Catholics discover the fullness of Christ’s Church and choose to live according to its teaching, they become a dwelling place for the light of Christ and shine forth in the world. The Catechism guides Catholics as they seek to become this dwelling place for Christ. In addition to clear and simple naming systems for the key teachings of the Church, color-coded boxes draw the reader’s attention to the “In Brief” paragraphs that summarize the Catechism’s content, quickly answering questions about the Church’s teaching on specific topics.Boxes at the beginning of each chapter list relevant sources from the New Testament, Old Testament, ecumenical councils, liturgy, and ecclesiastical writers, making it easy for Catholics to read the Catechism in the context of God’s divine revelation and make connections across the hiastory of the Church. A special, never-before-seen appendix explains hundreds of these sources in further detail. Each of the 4 parts of the Catechism is color coded with the 4 unique colors of the Foundations of Faith approach to guide Catholics through each section and help them identify where key teachings are found in the context of God’s divine plan. Carefully designed, full-color pages include easy-to-understand headings, paragraph markers, and more to clearly present what we believe, how we worship, how we live, and how we pray. The Ascension Edition is the second edition of the Catechism of the Catholic Church with the revision to paragraph 2267 by Pope Francis. It is the most up-to-date version available.

While anyone can access the Catechism of the Catholic Church on the Vatican’s website, some still prefer the old-fashioned method of opening-up a physical book. However, it can be confusing at times, as there exist three different versions of the Catechism in circulation.This version of the Catechism (given a tan cover) had a note that a future edition would supersede this one, when the Latin version (the “official” version) was published.