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Anonymous wrote: |
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Hi guys,
I have a question that I don't believe has been asked yet.
- Should the Catechism of the Catholic Church
be regarded as:
- an infallible exposition of
the Catholic doctrine or
- a perfectible set of guidelines?
- Was the Pope directly involved in the creation
of this Catechism?
- Was it the first time a Catechism was issue
by the Church on a global level?
Thanks for your answers. :-)
Take care,
Anonymous
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| { Should the Catechism be viewed as an infallible exposition or perfectible set of faith guidelines and was the Pope involved? } |
After a mini-debate, Mike, speaking for the team replied:
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Hi Anonymous,
It should be regarded as neither of the choices you gave.
The Catechism of the Catholic Church contains infallible doctrine and all the basic
teachings, some that have been defined and some that have not, that are part of
the ordinary universal and extraordinary Magisterium.
It's a guide that helps us apply the appropriate teachings to everyday life. There
are elaborations on (and explanations of) Scriptural references, as well.
In addition to instruction in the Truths of our Faith, the Catechism provides us
with an assortment of meditations and statements about culture and history — none
of these are infallible, because infallibility doesn't apply to such things.
In (articles/paragraphs) that relate to faith and morals there are no errors. They
may have either typographic errors or areas in which the faith could
be developed or clarified further, but the Catechism, itself, has no intrinsic errors
on issues of faith or morals.
This position is shown in Fidei Depositum which precedes the text inside every Catechism
of the Catholic Church.
In Section 3, Doctrinal Value, Pope John Paul II states:
The Catechism of the Catholic Church, which I approved 25 June 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. May it serve the renewal to which the Holy Spirit ceaselessly calls the
Church of God, the Body of Christ, on her pilgrimage to the undiminished
light of the Kingdom!
The approval and publication of the Catechism of the Catholic Church
represent a service which the Successor of Peter wishes to offer to the
Holy Catholic Church, to all the particular Churches in peace and communion
with the Apostolic See: the service, that is, of supporting and confirming
the faith of all the Lord Jesus' disciples (cf. Luke 22:32 as well as of
strengthening the bonds of unity in the same apostolic faith. Therefore,
I ask all the Church's Pastors and the Christian faithful to receive
this catechism in a spirit of communion and to use it assiduously in
fulfilling their mission of proclaiming the faith and calling people
to the Gospel life. This catechism is given to them that it may be a
sure and authentic reference text for teaching Catholic doctrine and
particularly for preparing local catechisms. It is also offered to all
the faithful who wish to deepen their knowledge of the unfathomable riches
of salvation (cf. Ephesians 3:8). It is meant to support ecumenical efforts
that are moved by the holy desire for the unity of all Christians, showing
carefully the content and wondrous harmony of the Catholic faith. The
Catechism of the Catholic Church, lastly, is offered to every individual
who asks us to give an account of the hope that is in us (cf. 1 Peter 3:15)
and who wants to know what the Catholic Church believes.
This Catechism is not intended to replace the local catechisms duly approved
by the ecclesiastical authorities, the diocesan Bishops and the Episcopal
Conferences, especially if they have been approved by the Apostolic See.
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.
In the first paragraph above Pope John Paul II states:
I declare it to be a sure norm for teaching the faith and thus a valid
and legitimate instrument for ecclesial communion.
and in lieu of Lumen Gentium 25 paragraph 1 which states:
This religious submission of mind and will must be shown in a special
way to the authentic Magisterium of the Roman Pontiff, even when he is
not speaking ex cathedra; that is, it must be shown in such a way that
his supreme Magisterium is acknowledged with reverence, the judgments
made by him are sincerely adhered to, according to his manifest mind
and will. His mind and will in the matter may be known either from the
character of the documents, from his frequent repetition of the same
doctrine, or from his manner of speaking.
I believe the character of the Apostolic Constitution, Fidei Depositum,
Section 3 Doctrinal Value, which precedes the text to every Catechism of the Catholic Church speaks
for itself. To say the Catechism has errors on issues of faith or morals
because the Catechism itself is not infallible would not follow. It would
imply that the faithful are to adhere to a global Catechism with a religious
assent. This posting mentions religious
assent in our answer.
In areas of the Catechism where something is a basic teaching that has
not been infallibly defined, we are obliged to accept it with a religious
assent. (Lumen Gentium 25, Paragraph 1)
The reason it has taken a while to respond to your original question is
because some of the colleagues on the (C-PATS/AskACatholic.com) team have been questioning whether Fidei Depositum invokes the charism of infallibility.
I, Mike Humphrey, claim it does; other colleagues claim it does not, based on their interpretation of Lumen Gentium 25, appended at the end of this answer.
My counter-argument states to imply there are errors on issues of faith
and morals in the Catechism, yet Catholics still have to follow it, is
to question Our Lord's Petrine promise to St. Peter and his successors
in Matthew 16:13-19.
Catholics do not believe that adhering to error is acceptable within the Church.
Within Fidei Depositum, the Successor of St. Peter also goes on to state:
- This Catechism is given to them that it may be a sure and authentic
reference text for teaching Catholic doctrine and particularly for preparing
local catechisms.
.
.
.
- 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.
.
.
.
- It is meant to support ecumenical efforts that are moved by the holy
desire for the unity of all Christians, showing carefully the content
and wondrous harmony of the Catholic faith.
These three portions of Fidei Depositum show his intention for the Catechism
of the Catholic Church to be used as a basis for other local catechisms
and to support ecumenical effort: that we may all be one.
Side note: The Imprimi Potest, which means — It can be printed — for
the Catechism of the Catholic Church was given by the present Holy Father,
Pope Benedict XVI which can be found on the preceding page to the Table of Contents at the top of the page.
You said:
- Was the Pope directly involved in the creation of this Catechism?
I believe he was, but I am not sure to what extent, though he obviously approved it.
You said:
- Was it the first time a Catechism was issue
by the Church on a global level?
No, before the Catechism of the Catholic Church which I believe came out
in 1994, the Church had been blessed with the Catechism of the Council
of Trent also known as the Roman Catechism.
It was published in 1566 by
Pope Pius V. This global Catechism was to assist the faithful in the aftermath
of the Protestant Reformation.
Another well known, but I don't believe global, Catechism was the Baltimore
Catechism. It was popular in the United States.
Hopes this answers your question.
Take care,
Mike
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Vatican II: Lumen Gentium 25:
25. Among the principal duties of bishops the preaching of the
Gospel occupies an eminent place. (Revelation 21:3) For bishops are preachers of the faith,
who lead new disciples to Christ, and they are authentic teachers, that is, teachers
endowed with the authority of Christ, who preach to the people committed to them
the faith they must believe and put into practice, and by the light of the Holy
Spirit illustrate that faith. They bring forth from the treasury of Revelation
new things and old, (cf. Matthew 13:52) making it bear fruit and vigilantly warding off any
errors that threaten their flock. (cf. 2 Timothy 4:1-4) Bishops, teaching in communion with the
Roman Pontiff, are to be respected by all as witnesses to divine and Catholic
truth.
In matters of faith and morals, the bishops speak in the name of Christ
and the faithful are to accept their teaching and adhere to it with a religious
assent. This religious submission of mind and will must be shown in a special
way to the authentic magisterium of the Roman Pontiff, even when he is not speaking
ex cathedra; that is, it must be shown in such a way that his supreme magisterium
is acknowledged with reverence, the judgments made by him are sincerely adhered
to, according to his manifest mind and will. His mind and will in the matter
may be known either from the character of the documents, from his frequent repetition
of the same doctrine, or from his manner of speaking.
Although the individual bishops do not enjoy the prerogative
of infallibility, they nevertheless proclaim Christ's doctrine infallibly whenever,
even though dispersed through the world, but still maintaining the bond of communion
among themselves and with the successor of Peter, and authentically teaching
matters of faith and morals, they are in agreement on one position as definitively
to be held.(1 Peter 2:5) This is even more clearly verified when, gathered together in
an ecumenical council, they are teachers and judges of faith and morals for the
universal Church, whose definitions must be adhered to with the submission of
faith. (Revelation 21:16)
And this infallibility with which the Divine Redeemer willed
His Church to be endowed in defining doctrine of faith and morals, extends as
far as the deposit of Revelation extends, which must be religiously guarded and
faithfully expounded. And this is the infallibility which the Roman Pontiff,
the head of the college of bishops, enjoys in virtue of his office, when, as
the supreme shepherd and teacher of all the faithful, who confirms his brethren
in their faith, (cf. Luke 22:32) by a definitive act he proclaims a doctrine of faith or
morals. (Galatians 4:26; cf. Revelation 12:17) And therefore his definitions, of themselves, and not from the consent
of the Church, are justly styled irreformable, since they are pronounced with
the assistance of the Holy Spirit, promised to him in blessed Peter, and therefore
they need no approval of others, nor do they allow an appeal to any other judgment.
For then the Roman Pontiff is not pronouncing judgment as a private person, but
as the supreme teacher of the universal Church, in whom the charism of infallibility
of the Church itself is individually present, he is expounding or defending a
doctrine of Catholic faith. (Revelation 19:7; 21:2-9; 22:17)
The infallibility promised to the Church resides
also in the body of Bishops, when that body exercises the supreme magisterium
with the successor of Peter. To these definitions the assent of the Church can never be wanting, on account of the activity of that same Holy Spirit, by which
the whole flock of Christ is preserved and progresses in unity of faith. (Ephesians 5:26)
But when either the Roman Pontiff or the Body of Bishops together
with him defines a judgment, they pronounce it in accordance with Revelation
itself, which all are obliged to abide by and be in conformity with, that is,
the Revelation which as written or orally handed down is transmitted in its entirety
through the legitimate succession of bishops and especially in care of the Roman
Pontiff himself, and which under the guiding light of the Spirit of truth is
religiously preserved and faithfully expounded in the Church. (Ephesians 5:29) The Roman
Pontiff and the bishops, in view of their office and the importance of the matter,
by fitting means diligently strive to inquire properly into that revelation and
to give apt expression to its contents; (Ephesians 5:24) but a new public revelation they
do not accept as pertaining to the divine deposit of faith. (Ephesians 3:19) |
Richard replied:
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Mike,
Here is some additional information related to the origin of the Catechism.
The idea of writing a new official Catechism for the Catholic Church arose
in 1985.
At the bishops' synod that year, observing the 20th anniversary of the
end of the Second Vatican Council, Cardinal Law, then the Archbishop of
Boston, gave a speech about the need to strengthen the teaching of Catholic
doctrine in the face of:
- confusion
- dissent, and
- long-term trends of secularism.
This followed on an earlier address by Cardinal Thiandoum of Dakar, Senegal,
calling for a universal Catechism.
It was proposed that a committee of Cardinals would draft a universal
Catechism, and in 1987 Pope John Paul II appointed such a commission. The
principal editor for the Catechism was Christoph Schoenborn, a Dominican
priest who had studied under Joseph Ratzinger at Regensburg.
Later he was appointed Archbishop of Vienna.
A proposed text was sent to the world's bishops for comment, and 938 responses
were received with 24,000 suggested amendments. The draft went through
seven editions before a final draft was presented to Pope John Paul II,
who issued the Catechism in its official form in 1992.
Source: Catechism of the Catholic Church - Informative Dossier [Vatican] [U.S. Bishop's site]
Richard
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Anonymous replied:
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Hi Mike,
Tell everyone who participated in answering this question, Thanks!
It will certainly help. :-)
Take care,
Anonymous
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