A Complete Catechism of the Catholic Religion
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UC-NRLF B E flDfl MMb BERK F ' UNHi ; C> . / Digitized by the Internet Arciiive in 2008 with funding from IVIicrosoft Corporation http://www.archive.org/details/completecatechisOOdeharich 1^1 A COMPLETE CATECHISM OF THE CATHOLIC RELIGION TRANSLATED FROM THE GERMAN OF THE REV. JOSEPH DEHARBE. S.J. BY THE REV. JOHN FANDER PRECEDEIi BT ^ ^fjort Jlisitorp of i^cbeateb I^eligion, from tftc (Creation to tfje ^res^ent Kimt WITH QUESTIONS FOR EXAMINATION SIXTH AMERICAN EDITION CONFORMED TO THE CODEX JURIS CANONICI EDITED BY THE REV. JAMES J. FOX, D.D. AND THE REV. THOMAS McMILLAN, C.S.P. ^ NEW YORK SCHWARTZ, KIRWIN & FAUSS 42 BARCLAY STREET A9^^']55^ Very Rev. Edmund T. Shanahan, D.D. Censor deputatus Catholic University of America April 16, 1908 Washington, D. C. LOAN STACIC Smprimatttf J< John M. Farley, April 21, 1908 Archbishop of New York Copyright, 1912, 1919, 1924, by Schwartz, Kirwin & Fausevs. 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 Eevelation 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 dog- matic and moral teaching is accompanied by ample cita- tion 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, com- prehensive statement of our holy religion. It presents that religion truly, as a doctrine and rule of life em- bracing the whole man; given by God, through His Son, Jesus Christ, who has made it visible to men, and fruit- ful 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 edi- tion. No essential changes have been introduced; but many minor modifications, suggested by experienced teachers who have used the work for many years, have iii ! ^ .. IV PEEFACE been made In a few places the order has been rear- ranged; simpler and more idiomatic terms and phrases have been substituted for others that were less familiar, or foreign in construction, or too technical. Some ques- tions and answers have been recast for the sake of clear- ness ; 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 in- stituted in Church discipline since the publication of the previous edition have been incorporated. In the exposi- tion 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 fur- ther 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 un- derstood 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 rudi- ments of the faith has ever been regarded as one of the foremost duties of the pastoral office. This kind of in- struction, called catechetical, differs from the more gen- eral forms of religious teaching. The Council of Trent carefully marked this difference, and prescribed cate- chetical 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 instruc- tion. He first cites with approbation the words of his " predecessor, Benedict XIY. : 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 mth simplicity by the faithful as newly-born children." Three methods are open to the catechist : the histori- cal^ the logical, and the liturgical. Divine EevelatioD VI TEACHING OF THE CATECHISM is a fact that falls within the domain of history. To relate the events connected with this .Eevelation, their sequence, relations, and results, in order to impart a knowledge of Christian doctrine, is to follow the histor- ical method. In his treatise for catechists, a work which left a lasting impress on the Church's catechetical sys- tem, St. Augustine strongly recommends this method. He advises the catechist to give a brief account of re- ligious history fiom the beginning, in order to explain creation and original sin; to show how the Old Testa- ment foretells the coming of the Eedeemer, 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 con- sequences contained in the truth. This is the logical plan, based on the natural tendency of the mind to cor- relate 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 Protest- anti-sm, which did not dispute the fact of Eevelation. The influence of this catechism has caused the logical method to predominate for the last three centuries. The historical method, however, was maintained and per- petuated 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 cate- chism in vogue. The truths of faith and the facts of religious history, associated with Eevelation and its propagation, are perpetuated in a striking, sensible manner by insti- tutions, laws, customs, ceremonies, symbols, prayers and other observances. The Church, with her entire consti- tution, organization, discipline, and worship, is a per- TEACHING OF THE CATECHISM Vll petual 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 Pon- tiff calls the office of catechist the most useful of insti- tutions 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 relig- ion ; 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 ? .