A Complete Catechism of the Catholic Religion/Preface
PREFACE TO THE SIXTH AMERICAN EDITION.
The Catechism of Father Joseph Deharbe, S. J., first translated into English about half a century ago, has become so well known throughout this country that there is no need now to draw attention to its merits. It follows the triple catechetical method, using each in its appropriate place. The historical outline prefixed to the catechism proper furnishes, in sufficient detail, the historic proof of Revelation and the divine institution of the Church. The first part of the catechism treats of faith and what is to be believed; the second, of the Christian rule of life, i.e., the commandments of God and of the Church; the third, of the essential means of salvation, grace, and of the channels instituted by our Lord Jesus Christ for its communication. The dogmatic and moral teaching is accompanied by ample citation of proof from Scripture and tradition. Finally, the logical relation and sequence of subjects is insisted upon; so that the whole forms a well-articulated, comprehensive statement of our holy religion. It presents that religion truly, as a doctrine and rule of life embracing the whole man; given by God, through His Son, Jesus Christ, who has made it visible to men, and fruitful unto salvation in an enduring Society of which He is the Head, the Way, the Truth and the Life,
The present edition is based on the fifth American edition. No essential changes have been introduced; but many minor modifications, suggested by experienced teachers who have used the work for many years, have been made In a few places the order has been rearranged; simpler and more idiomatic terms and phrases have been substituted for others that were less familiar, or foreign in construction, or too technical. Some questions and answers have been recast for the sake of clearness; and some new ones have been inserted. In many cases where this has been done, as, for example, in the section on the creation of man, the new forms have been taken from the Catechism of Pius X. The historical sketch has been brought down to the present day; and, that it might not, in consequence, demand an unduly large share of space, some of the preceding paragraphs have been condensed. The changes which have been instituted in Church discipline since the publication of the previous edition have been incorporated. In the exposition of duties more account has been taken to make it meet the conditions of life in this country.
Some more changes in the text, looking towards further simplification, were suggested by persons interested in the work. It must be remembered, however, that, especially on dogmatic subjects, accuracy cannot always be safeguarded without a close adhesion to the language of theology. As Bossuet has wisely said, terms not understood at first may come to be understood later on by the help of reflection; and it is better that the less advanced and less capable should find things which they cannot quite understand, than that the more advanced and intelligent should be deprived of anything useful to them. Besides, this work is not intended for the younger children, but for pupils in the more advanced classes, of elementary schools, for high schools, colleges, academies, Sunday schools and for private instruction.
THE TEACHING OF THE CATECHISM.
From the earliest days of the Church the instruction of the ignorant, whether adults or children, in the rudiments of the faith has ever been regarded as one of the foremost duties of the pastoral office. This kind of instruction, called catechetical, differs from the more general forms of religious teaching. The Council of Trent carefully marked this difference, and prescribed catechetical instruction as a distinct duty for all who have the care of souls. In his Encyclical on the subject, his Holiness, Pius X., describes the nature of such instruction. He first cites with approbation the words of his predecessor, Benedict XIV.: " Two chief obligations have been imposed by the Council of Trent on those who have the care of souls; first, that they address the people on divine things on feast days; and, second, that they instruct the young and the ignorant in the rudiments of the law of God and of the faith." Then Pius X. says: " It may be that there are some who, to save themselves trouble, are willing to believe that the explanation of the Gospel may serve also for catechetical instruction. This is an error which should be apparent to all. For the sermon on the Gospel is addressed to those who may be supposed to be already instructed in the rudiments of the faith. It is, so to say, the bread that is broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle St. Peter wished to be desired with simplicity by the faithful as newly-born children."
Three methods are open to the catechist: the historical, the logical, and the liturgical. Divine Revelation is a fact that falls within the domain of history. To relate the events connected with this .Revelation, their sequence, relations, and results, in order to impart a knowledge of Christian doctrine, is to follow the historical method. In his treatise for catechists, a work which left a lasting impress on the Church's catechetical system, St. Augustine strongly recommends this method. He advises the catechist to give a brief account of religious history from the beginning, in order to explain creation and original sin; to show how the Old Testament foretells the coming of the Redeemer, and the establishment of the Church; then to relate the events of our Lord's life, the beginnings of the Church and her subsequent history; and thereby to convey to the pupils a knowledge of Christian belief and precepts.
On the simple enunciation of a truth of faith the mind may ascend from the ideas expressed to principles on which these ideas depend; or it may develop the consequences contained in the truth. This is the logical plan, based on the natural tendency of the mind to correlate and systematize its knowledge. It is followed by the great catechism published by the authority of the Council of Trent, for the purpose of resisting Protestantism, which did not dispute the fact of Revelation. The influence of this catechism has caused the logical method to predominate for the last three centuries. The historical method, however, was maintained and perpetuated by Bossuet, who, following the counsels of St. Augustine, composed for his diocese an abridgment of sacred history to be used in conjunction with the catechism in vogue.
The truths of faith and the facts of religious history, associated with Revelation and its propagation, are perpetuated in a striking, sensible manner by institutions, laws, customs, ceremonies, symbols, prayers and other observances. The Church, with her entire constitution, organization, discipline, and worship, is a perpetual living monument embodying and, throughout the ages, witnessing to the doctrine of the faith. To teach this doctrine by interpreting the meaning of the Church's life and action is the liturgical method. These three methods do not exclude one another. Each one of them, in turn, possesses its own special advantages for some divisions of the catechism; and the whole ground is best covered when they are combined. If we examine the homilies of the Fathers we shall find that they make use of the three plans.
Along with Benedict XIV. the present Supreme Pontiff calls the office of catechist the most useful of institutions for the glory of God. He observes that the teaching of the catechism is a work more important than that of the sacred orator who eloquently defends religion; or than that of the priest who laboriously compiles learned books to illustrate the truths of faith. The proper fulfilment of this office, he warns us, is not an easy task: "It is much easier to find a preacher capable of delivering an eloquent and elaborate discourse than a catechist able to impart instruction in a manner entirely worthy of praise. It must, therefore, be carefully borne in mind that whatever facility of ideas and language a man may have inherited from nature, he will never be able to teach the catechism to the young and the adult without preparing himself thoughtfully for the task."
The first indispensable condition for fruitful work is, according to St. Augustine, that the catechist bring to his task a spirit of love: " If you do not love God and your brethren how will you laboriously spell out the first words of faith to the ignorant? Where will you discover the secret of repeating again and again the same truth in a variety of ways? Whence will you draw the courage and industry necessary to cultivate this soil abounding only in briars and thistles? . . . You must repeat and repeat the same things. Let the love which animates you give them an appearance of novelty."
Catechetical instruction, Pius X. observes, is the basis of all other kinds of religious instruction. Ignorance of the catechism he declares to be the chief cause of that rapid increase of infidelity and immorality which he witnesses, not only among the poorer classes, " but in the highest walks of life and among those who, inflated with knowledge, rely upon a vain erudition and think themselves at liberty to turn religion into ridicule and to blaspheme that which they know not." His words confirm the solemn warning which a late learned prelate Addressed to his clergy: The most effectual of all preaching, and that without which all other preaching is nearly useless, is the teaching of the catechism to the young. The priest who would neglect every other instruction and teach the catechism to the children of his parish would have done a great deal. The priest who would discharge every other duty and neglect this one would have done nothing. The one will be preparing for his successor a generation of, at least, believing Christians; the other, a generation of baptized pagans.