The Catechism of the Council of Trent/The Translator’s Preface

by the Council of Trent

THE

TRANSLATOR'S PREFACE.

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The Roman Catechism, of which an English translation is now submitted to the public, was composed by decree of the Council of Trent; and the same venerable authority commands all Bishops "to take care that it be faithfully translated into the vernacular language, and expounded to the people by all pastors."^[1]

The Fathers of the Council had examined with patient industry, and, in the exercise of their high prerogative, had defined, with unerring accuracy, the dogmas of faith which were then denied or disputed: but the internal economy of the Church, also, solicited and engaged their attention; and accordingly, we find them employed in devising measures for the instruction of ignorance, the amelioration of discipline, and the reformation of morals.

Amongst the means suggested to their deliberative wisdom for the attainment of these important ends, the Roman Catechism has been deemed not the least judicious or effective. The ardour and industry of the "Reformers" were actively employed, not only in the publication of voluminous works, "to guard against which required, perhaps, little labour or circumspection;" but, also, in composition of "innumerable smaller works, which, veiling their errors under the semblance of piety, deceived with incredible facility the simple and the incautious."^[2] To meet the mischievous activity of such men, and to rear the edifice of Christian knowledge on its only secure and solid basis, the instruction of its authorized teachers; to afford the faithful a fixed standard of Christian belief, and to the Pastor a prescribed form of religious instruction; to supply a pure and perennial fountain of living waters to refresh and invigorate at once the Pastor the flock, were amongst the important objects contemplated by the Fathers of Trent in the publication and translation of the Roman Catechism.^[3]

They, too, are amongst the objects, which were contemplated by those, who urged the present undertaking, and which influenced the Translator's acceptance of the task. Coincidence of circumstances naturally suggests a concurrence of measures; and it requires little discernment to discover the coincidence that exists between the present circumstances of this country and those which awakened and alarmed the vigilance of the Fathers of Trent. Ireland, indeed the Empire, has been inundated with pernicious tracts, teeming with vituperative misrepresentations of the dogmas of the Catholic faith, and loaded with unmeasured invective against the principles of Catholic morality. "Innumerable smaller works, veiling their errors under the semblance of piety," have been scattered with unsparing hand "amongst the ignorant and incautious:" efforts are still made (the object is avowed) "to promote the principles of the Reformation," by unsettling the religious convictions of the people; and we are fortified by the example of the Fathers of Trent in the hope, that an antidote eminently calculated to neutralize the poison, which has been so industriously diffused, to abate prejudice, instruct ignorance, promote piety, and confirm belief, will be found in a work containing a comprehensive summary of the dogmas of the Catholic faith, and a no less comprehensive epitome of the principles of Catholic morality

To another, and, happily, an increasing class of the community, the present volume cannot fail to prove a useful acquisition—to those who, anxious only for truth, desire to know the real principles of Catholics, could they arrive at a knowledge of them through the medium of a compendious and authoritative exposition. Whilst inquiry struggles to burst the bonds in which prejudice and interested misrepresentation have long bound up its freedom, and would still oppress its energies, it would not become Catholics to look on with indifference. We owe it to truth, to aid these growing efforts of enlightened reason: the voice of charity bids us assist the exertions of honest inquiry: we owe it to ourselves to co-operate in removing the load of obloquy under which we still labour; and, if it were possible for us to be insensible to these claims, there is yet an obligation from which nothing can exempt us—it is due to religion to make her known as she really is. To these important ends we cannot, perhaps, contribute more effectually, than by placing within the reach of all, a Work explanatory of Catholic doctrine, and universally acknowledged authority in the Catholic Church.^[4]

To the Pastor, upon whom devolves the duty of public instruction, the "Catechismus ad Parochos" presents peculiar advantages. In its pages he will discover a rich treasure of theological knowledge, admirably adapted to purposes of practical utility. The entire economy of religion he will there find developed to his view—the majesty of God, the nature of the divine essence—the attributes of the Deity, their transcendent operations—the creation of man, his unhappy fall—the promise of a Redeemer, the mysterious and merciful plan of redemption—the establishment of the Church, the marks by which it is to be known and distinguished—the awful sanction with which the Divine Law is fenced round, the rewards that await and animate the good, the punishments that threaten and awe the wicked—the nature, number and necessity of those supernatural aids instituted by the Divine goodness to support our weakness in the arduous conflict for salvation—the Law delivered in thunder on Sinai, embracing the various duties of man, under all the relations of his being—finally, the nature, necessity and conditions of that heavenly intercourse that should subsist between the soul and its Creator; the exposition of that admirable prayer composed by the Son of God—all this, comprehending as it does, the whole substance of doctrinal and practical religion, and at once instructive to Pastor and people, the reader will find in the "Catechismus ad Parochos," arranged in order, expounded with perspicuity, and sustained by convincing argument.

Besides a general index, one pointing out the adaptation of the several parts of the Catechism to the Gospel of the Sunday will, it is hoped, facilitate the duty of public instruction, and render this Catechism, what it was originally intended to be, the manual of Pastors.

Such are the nature and object of the present work: a brief sketch of its history must enhance its worth, and may, it is hoped, prove acceptable to the learned reader.

It has already been observed, that the Roman Catechism owes its origin to the zeal and wisdom of the Fathers of Trent: the Decree of the Council for its commencement was passed in the twenty-fourth session; and its composition was confided to individuals recommended, no doubt, by their superior piety, talents and learning. That, during the Council, a Congregation had been appointed for the execution of the work, is matter of historic evidence;^[5] but whether, before the close of the Council, the work had actually been commenced, is a point of interesting, but doubtful inquiry.^[6] It is certain, however, that amongst those who, under the superintending care of the sainted Archbishop of Milan, were most actively employed in its composition, are to be numbered three learned Dominicans, Leonardo Marini, subsequently raised to the Archiepiscopal throne of Lanciano,^[7] Francisco Foreiro, the learned translator of Isaias,^[8] and Ægidius Foscarrari, Bishop of Modena,^[9] names not unknown to history and to literature.^[10] Whether to them exclusively belongs the completion of the Catechism, or whether they share the honor and the merit with others, is a question which, about the middle of the last century, enlisted the zeal and industry of contending writers. The Letters and Orations of Pogianus, published by Lagomarsini, seem however, to leave the issue of the contest no longer doubtful. Of these letters one informs us, that three Bishops were appointed by the Sovereign Pontiff to undertake the task:^[11] of the three Dominicans already mentioned, two only had been raised to the episcopal dignity; and hence a fourth person, at least, must have been associated to their number and their labors. That four persons had been actually appointed by the Pontiff appears from the letter of Gratianus to Cardinal Commendon:^[12] and after much research, Lagomarsini has discovered that this fourth person was Muzio Calini, Archbishop of Zara.^[13] The erudite and accurate Tiraboschi has arrived at the same conclusion: he expressly numbers Calini amongst the authors of the Roman Catechism.^[14] The MSS. notes, to which Largomarsini refers in proof of this opinion, mention, itis true, the names of Galesinus and Pogianus with that of Calini: Pogianus, it is universally acknowledged, had no share in the composition of the work; and the passage, therefore, must have reference solely to its style. With this interpretation, the mention of Calini does not conflict; the orations delivered by him in the Council of Trent prove, that in elegance of Latinity he was little inferior to Pogianus himself; and the style, therefore, might also have employed the labour of his pen.

Other names are mentioned as possessing claims to the honour of having contributed to the composition of the Trent Catechism, amongst which are those of Cardinal Seripandus, Archbishop of Salerno, and legate at the Council to Pius the Fourth, Michael Medina, and Cardinal Antoniano, secretary to Pius the Fifth; but Tiraboschi omits to notice their pretensions; and my inquiries have not been rewarded with a single authority competent to impeach the justness of the omission. Their names, that of Medina excepted, he frequently introduces throughout his history; in no instance, however, does he intimate that they had any share in the composition of the Roman Catechism; and his silence, therefore, I am disposed to interpret as a denial of their claim.

The work, when completed,^[15] was presented to Pius the Fifth, and was handed over by his holiness for revisal to a Congregation, over which presided the profound and judicious Cardinal Sirlet.^[16] The style, according to some, was finally retouched by Paulus Manutius;^[17] according to others, and the opinion is more probable, it owes this last improvement to the classic pen of Pogianus.^[18] Its uniformity, (the observation is Lagomarsini's) and its strong resemblance to that of the other works of Pogianus, depose in favour of the superiority of his claim.^[19] The work was put to press under the vigilant eye of the laborious and elegant Manutius,^[20] published by authority of Pius the Fifth, and by command of the Pontiff translated into the languages of Italy, France, Germany, and Poland.^[21] To the initiated no apology is, I trust, necessary for this analysis of a controversy which the Translator could not, with propriety, pass over in silence, and on which so much of laborious research has been expended. To detail, however, the numerous approvals that hailed the publication of the work, recommended its perusal, and promoted its circulation, would, perhaps, rather fatigue the patience, than interest the curiosity of the reader.^[22] Enough, that its merits were then, as they are now, recognized by the Universal Church; and the place given amongst the masters of spiritual life to the devout A'Kempis, "second only", says Fontenelle, "to the books of the canonical Scripture", has been unanimously awarded to the Catechism of the Council of Trent, as a compendium of Catholic theology.

Thus, undertaken by decree of the Council of Trent, the result of the aggregate labours of the most distinguished of the Fathers who composed that august assembly, revised by the severe judgment, and polished by the classic taste of the first scholars of that classic age, the Catechism of the Council of Trent is stamped with the impress of superior worth, and challenges the respect and veneration of every reader.

In estimating so highly the merits of the original, it has not, however, escaped the Translator's notice, that a work purely theological and didactic, treated in a severe, scholastic form, and, therefore, not recommended by the more ambitious ornaments of style, must prove uninviting to those who seek to be amused, rather than to be instructed. The judicious reader will not look for such recommendation—the character of the work precludes the idea: perspicuity, and an elaborate accuracy, are the leading features of the original; and the Translator is, at least, entitled to the praise of not having aspired to higher excellencies. To express the entire meaning of the author, attending rather to the sense, than to the number of his words, is the rule by which the Roman Orator was guided in his translation of the celebrated orations of the two rival orators of Greece.^[23] From this general rule, however just, and favorable to elegance, the Translator has felt it a conscientious duty not unfrequently to depart, in the translation of a work, the phraseology of which is in so many instances, consecrated by ecclesiastical usage. Whilst, therefore, he has endeavoured to preserve the spirit, he has been unwilling to lose sight of the letter: studious to avoid a servile exactness, he has not felt himself at liberty to indulge the freedom of paraphrase: anxious to transfuse into the copy the spirit of the original, he has been no less anxious to render it an express image of that original. The reader, perhaps, will blame his severity: his fidelity, he trusts, may defy reproof; and on it he rests his only claim to commendation.

By placing the work, in its present form, before the public, the Translator trusts he shall have rendered some service to the cause of religion: should this pleasing anticipation be realized, he will deem the moments of leisure devoted to it well spent, and the reward more than commensurate to his humble labours.

Maynooth College.

June 10th, 1829.

1. Conc. Trid. Sess. 24. de Reform. cap. 7.
2. Pref. page 15
3. Pref. pages 13, 14.
4. On this subject the following observations, from the pen of a Protestant Clergyman, are as candid as they are just:—"The religion of the Roman Catholics ought always, in strictness, to be considered apart from its professors, whether kings, popes, or inferior bishops; and its tenets, and its forms, should be treated of separately. To the acknowledged creeds, catechisms, and other formularies of the Catholic Church, we should resort for a faithful description of what Roman Catholics do really hold, as doctrines essential to salvation; and as such held by the faithful in all times, places, and countries. Though the Catholic forms in some points may vary in number and splendour, the Catholic doctrines cannot;—though opinions may differ, and change with circumstances, articles of faith remain the same. Without a due and constant consideration of these facts, no Protestant can come to a right understanding respecting the essential faith and worship of the Roman Catholics. It has been owing to a want of this discrimination, that so many absurd, and even wicked tenets, have been palmed upon our brethren of the Catholic Church: that which they deny, we have insisted they religiously hold; that which the best informed amongst them utterly abhor, we have held up to the detestation of mankind, as the guide of their faith, and the rule of their actions. This is not fair: it is not doing to others as we would have others to do unto us."—The Religions of all Nations, by the Rev. J. Nightingale, 7. 12.
5. Pogianus, vol. 2. p. xviii.
6. Palavicino, lib. xxiv. c. 13.
7. Epistolæ et Orationes Julii Pogiani, editæ a Lagomarsini, Romæ, 1756, vol. 2. p. xx.
8. Oltrochius de vita ac rebus gestis, S. Caroli Borromæi, lib. 1. c. 8. annot. 3. apud Pogianum, vol. 2. p. xx.
9. Tabularium Ecclesiæ Romanæ. Leipsic, 1743.
10. Foreiro's translation and commentary on Isaias may be seen in the "Recueil des grands critiques."
11. "Datum est nwegotium a Pontifice Maximo tribus episcopis," &c. Pog. Ep. et Orat. vol. 3. p. 449.
12. ……… "ad eam rem quatuor viros Pius delegit," &c. Pog. vol. 1. p. xvii.
13. Calini assisted at the Council, as Archbishop of Zara, and died Bishop of Terni, in 1570. It would appear from Tiraborschi that he belonged to no religious order. He is called "huomo di molte lettere e molta pietà." See MSS. notes found in the library of the Jesuit College in Fermo; also MSS. letters of Calini apud Pogian. vol. 2. p. xxii. Palavicino Istoria del C. di Trento, l. 15. c. 13.
14. See Tiraboschi Storia della Letteratura Italiana, T. vii. part 1. p. 304, 308. vid. Script. Ordin Prædic. vol. 228. Romæ, 1784.
15. It was finished anno 1564. Catechismum habemus jam absolutum, &c. Letter of S. Charles Borromeo to Cardinal Hosius, dated December 27th, 1564, Pog. 2. lvii.
16. Ibid. To Cardinal Sirlet, Biblical literature owes the variæ lectiones in the Antwerpian Polyglot.
17. Graveson Hist. Eccl. T. 7. p. 156. Ed. Venet. 1738. Apostolus Zeno. Anotat. in Bibl. Elog Ital. T. 11. p. 136. Ed. Venet. 1733.
18. Lagomarsini Not. in Gratian. Epist. ad Card. Commend. Romæ, 1756
19. Vol. 2. p. xxxiv.
20. Pog. vol. 2. p. xxxix
21. It was printed by Manutius before the end of July. 1566, but not published until the September following, when a folio and quarto edition appeared at the same time, accompanied with an Italian translation, from the pen of P. Alessio Figgliucci, O. P. Sabutin. in vitâ Pii, V. Pog. vol. 2. xl.
22. Amongst these authorities are Bulls 102, 105, of Pius V. in Bullar. p. 305, 307; Brief of Greg. XIII. 1583; Epist. Card. Borrom; Synods of Milan, 1565; of Beneventum, 1567; of Ravenna, 1568; of Meaux, 1569; of Geneva, 1574; of Melun, (national) 1576; of Rouen, 1581; of Bourdeaux, 1583; of Tours, 1583; of Rheims, 1583; of Tolouse, 1590; of Avignon, 1594; of Aquileia, 1586, &c. &c.
23. De opt. gen. orat. n. 14.