Catechism of the Council of Trent

CATECHISM OF THE COUNCIL OF TRENT

Edited faithfully into modern American English
and accompanied with in-line Scriptural references in red by the
Boston Catholic Journal 2015

Published by Command of Pope Pius V
1566

(Originally Translated into English by the Rev. J. Donovan,
Professor & C. Royal CollegeMaynooth)

Copyright © 2015 Boston Catholic Journal

DECREE OF THE COUNCIL OF TRENT

THAT the faithful may approach the Sacraments with greater reverence and devotion, the Holy Synod commands all Bishops not only to explain, in a manner accommodated to the capacity of the receivers, the nature and use of the Sacraments, when they are to be administered by themselves; but also to see that every Pastor piously and prudently do the same, in the vernacular language, should it be necessary and convenient. This exposition is to accord with a form to be prescribed by the Holy Synod for the administration of all the Sacraments, in a Catechism, WHICH BISHOPS WILL TAKE CARE TO HAVE FAITHFULLY TRANSLATED INTO THE VERNACULAR LANGUAGE, AND EXPOUNDED TO THE PEOPLE BY ALL PASTORS.

*Conc. Trid. Sess. 24.de Reform, c.7

The Translator’s Preface

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.”

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 ardor and industry of the “Reformers” were actively employed, not only in the publication of voluminous works “to guard against which required, perhaps, little labor 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” 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 Pastorand the flock, were amongst the important objects contemplated by the Fathers of Trent in the publication and translation of the Roman Catechism.

They,too,areamongsttheobjects,whichwerecontemplatedbythose,whourgedthepresentundertaking,andwhichinfluencedtheTranslatorsacceptanceofthetask.Coincidenceofcircumstancesnaturallysuggestsaconcurrenceofmeasures;anditrequireslittlediscernmenttodiscoverthecoincidencethatexistsbetweenthepresentcircumstancesofthiscountryandthosewhichawakenedandalarmedthevigilanceoftheFathersofTrent.Ireland,indeedtheEmpire,hasbeeninundatedwithpernicioustracts,teemingwithvituperativemisrepresentationsofthedogmasoftheCatholicfaith,andloadedwithunmeasuredinvectiveagainsttheprinciplesofCatholicmorality. “Innumerablesmallerworks,veilingtheirerrorsunderthesemblanceofpiety” havebeenscatteredwithunsparinghand “amongsttheignorantandincautious”; effortsarestillmade(theobjectisavowed) “topromotetheprinciplesoftheReformation” byunsettlingthereligiousconvictionsofthepeople;andwearefortifiedbytheexampleoftheFathersofTrentinthehope,thatanantidoteeminentlycalculatedtoneutralizethepoison,whichhasbeensoindustriouslydiffused,toabateprejudice,instructignorance,promotepiety,andconfirmbelief,willbefoundinaworkcontainingacomprehensivesummaryofthedogmasoftheCatholicfaith,andanolesscomprehensiveepitomeoftheprinciplesofCatholicmorality

Toanother,and,happily,anincreasingclassofthecommunity,thepresentvolumecannotfailtoproveausefulacquisitiontothosewho,anxiousonlyfortruth,desiretoknowtherealprinciplesofCatholics,couldtheyarriveataknowledgeofthemthroughthemediumofacompendiousandauthoritativeexposition.Whilst inquiry strugglestoburstthebondsinwhichprejudiceandinterestedmisrepresentationhavelongboundupitsfreedom,andwouldstilloppressitsenergies,itwouldnotbecomeCatholicstolookonwithindifference.Weoweittotruth,toaidthesegrowingeffortsofenlightenedreason:thevoiceofcharitybidsusassisttheexertionsofhonestinquiry:weoweittoourselvesto co-operateinremovingtheloadofobloquyunderwhichwestill labor;and,ifitwerepossibleforustobeinsensibletotheseclaims,thereisyetanobligationfromwhichnothingcanexemptusitisduetoreligiontomake her knownasshereallyis.Totheseimportantendswecannot,perhaps,contributemoreeffectually,thanbyplacingwithinthereachofall,aWorkexplanatoryofCatholicdoctrine,anduniversallyacknowledgedauthorityintheCatholicChurch.

TothePastor,uponwhomdevolvesthedutyofpublicinstruction, the “CatechismusadParochos”presentspeculiaradvantages.Initspageshewilldiscoverarichtreasureoftheologicalknowledge,admirablyadaptedtopurposesofpracticalutility.Theentireeconomyofreligionhewilltherefinddevelopedtohisview— themajestyofGod,thenatureofthedivineessence — theattributesoftheDeity,theirtranscendentoperations — thecreationofman,hisunhappyfall —thepromiseofaRedeemer,themysteriousandmercifulplanofredemption —theestablishmentoftheChurch,themarksbywhichitistobeknownanddistinguished —theawfulsanctionwithwhichtheDivineLawisfencedround,therewardsthatawaitandanimatethegood,thepunishmentsthatthreatenandawethewicked —thenature,numberandnecessityofthosesupernaturalaidsinstitutedbytheDivinegoodnesstosupportourweaknessinthearduous conflictforsalvation —theLawdeliveredinthunderonSinai,embracingthevariousdutiesofman,underalltherelationsofhisbeing —finally,thenature,necessityandconditionsofthatheavenlyintercoursethatshouldsubsistbetweenthesoulanditsCreator;theexpositionofthatadmirableprayercomposedbytheSonofGod — allthis,comprehendingasitdoes,thewholesubstanceofdoctrinalandpracticalreligion,andatonceinstructivetoPastorandpeople,thereaderwillfindinthe“CatechismusadParochos” arrangedinorder,expoundedwithperspicuity,andsustainedbyconvincingargument.

Besidesageneralindex,onepointingouttheadaptationoftheseveralpartsoftheCatechismtotheGospeloftheSundaywill,itishoped,facilitatethedutyofpublicinstruction,andrenderthisCatechism,whatitwasoriginallyintendedtobe,themanualofPastors.Sucharethenatureandobjectofthepresentwork:abriefsketchofitshistorymustenhanceitsworth,andmay,itishoped,proveacceptabletothelearnedreader.

Ithasalreadybeenobserved,thattheRomanCatechismowesitsorigintothezealandwisdomoftheFathersofTrent:theDecreeoftheCouncilforitscommencementwaspassedinthetwenty-fourthsession;anditscompositionwasconfidedtoindividualsrecommended,nodoubt,bytheirsuperiorpiety,talentsandlearning.That,duringtheCouncil,aCongregationhadbeenappointedfortheexecutionofthework,ismatterofhistoricevidence;butwhether,beforethecloseoftheCouncil,theworkhadactuallybeencommenced,isapointofinteresting,butdoubtfulinquiry.Itiscertain,however,thatamongstthosewho,underthesuperintendingcareofthesaintedArchbishopofMilan,weremostactivelyemployedinitscomposition,aretobenumberedthreelearnedDominicans,LeonardoMarini,subsequentlyraisedtotheArchiepiscopalthroneofLanciano,FranciscoForeiro,thelearnedtranslatorofIsaias, and AegidiusFoscarrari,BishopofModena,namesnotunknowntohistoryandtoliterature.6WhethertothemexclusivelybelongsthecompletionoftheCatechism,orwhethertheysharethe honorandthemeritwithothers,isaquestionwhich,aboutthemiddleofthelastcentury,enlistedthezealandindustryofcontendingwriters.TheLettersandOrations ofPogianus,publishedbyLagomarsini,seemhowever,toleavetheissueofthecontestnolongerdoubtful.Oftheselettersoneinformsus,thatthreeBishopswereappointedbytheSovereignPontifftoundertakethetask: ofthethreeDominicansalreadymentioned,twoonlyhadbeenraisedtotheepiscopaldignity;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 Gratianusto Cardinal Commendon: and after much research, Lagomarsini has discovered that this fourth person was MuzioCalini, Archbishop of Zara. The erudite and accurate Tiraboschi has arrived at thesame conclusion : he expressly numbers Calini amongst the authors of the Roman Catechism. The MSS. notes, to which Largomarsinirefers in proof of this opinion, mention, itis true, the names of Galesinusand 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 labor of his pen. Other names are mentioned as possessing claims to the honor ofhaving 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 Tiraboschiomits 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 frequentlyintroduces 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, lam disposed to interpret as a denial of their claim.

The work, when completed, 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. The style, according to some, was finally retouched by Paulus Manutius; according to others, and the opinion is more probable, it owes this

last improvement to the classic pen of Pogianus. Its uniformity, (the observation is Lagomarsini’s) and its strong resemblance to that of the other works of Pogianus, depose in favor of the superiority of his claim. The work was put to press under the vigilant eye of the laborious and elegant Manutius, published by authority of Pius the Fifth, and by command of the Pontiff translated into the languages of Italy, France, Germany, and Poland. 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. 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, notrecommended 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. 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 endeavored 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 labors.

MAYNOOTH COLLEGE

June 10th, 1829

CATECHISM OF THE COUNCIL OF TRENT FOR PARISH PRIESTS

• INTENTION OF THE COUNCIL
  
• OBJECT AND AUTHORITY OF THE WORK
  
• ITS USE AND DIVISION.

Preface

Issued by order of Pope Pius V

INTRODUCTORY

The Necessity of Religious Instruction

Such is the nature of the human mind and intellect that, although by means of diligent and laborious inquiry it has of itself investigated and discovered many other things pertaining to a knowledge of divine truths; yet guided by its natural lights it never could have known or perceived most of those things by which is attained eternal salvation, the principal end of man’s creation and formation to the image and likeness of God.

It is true that the invisible things of God from the creation of the world are, as the Apostle teaches, clearly seen, being understood by the things that are made: his eternal power also, and divinity. But the mystery which has been hidden from ages and generations so far transcends the reach of man’s understanding, that were it not made manifest by God to His Saints, to whom He willed to make known by the gift of faith, the riches of the glory of this mystery among the Gentiles, which is Christ, man could by no effort attain to such wisdom.

But, as faith comes by hearing, it is clear how necessary at all times for the attainment of eternal salvation has been the labor and faithful ministry of an authorized teacher; for it is written, “how shall they hear, without a preacher? And how shall they preach unless they be sent?”(Rom. 10.14)

And, indeed, never, from the very creation of the world, has God, most merciful and benignant, been wanting to His own; but at sundry times and in divers manners spoke to the fathers by the prophets, and pointed out to them in a manner suited to the times and circumstances, a sure and direct path to the happiness ofHeaven. But, as He had foretold that He would give a teacher of justice to be the light of the Gentiles, that His salvation might reach even to the ends of the earth, in these last days he has spoken to us by his Son, whom also by a voice from Heaven, from the excellent glory, He has commanded all to hear and to obey. Furthermore, the Son gave some to be apostles, and some prophets, and others pastors and teachers, to announce the word of life; that we might not be carried about like children tossed to and fro with every wind of doctrine, but holding fast to the firm foundation of the faith, we might be built together into an habitation of God in the Spirit.

Lest any should receive the Word of God from the ministers of the Church, not as the word of Christ, which it really is, but as the word of man, the same Savior has ordained that their ministry should be invested with so great authority that He says to them: “He that hears you, hears me”and “he that despises you despises me.” (St. Lk. 10.16); These words He spoke not only of those to whom His words were addressed, but likewise of all who, by legitimate succession, should discharge the ministry of the word, promising to be with them all days even to the consummation of the world.

Need of an Authoritative Catholic Catechism

But while the preaching of the divine Word should never be interrupted in the Church, surely in these, our days, it becomes necessary to labor with more than ordinary zeal and piety to nourish and strengthen the faithful with sound and wholesome doctrine, as with the food of life. For “false prophets have gone forth into the world” (1 St. John 4.1), “to corrupt the minds of the faithful with various and strange doctrines”(Heb. 13.9), of whom the Lord has said: “I did not send prophets, yet they ran.I spoke not to them, yet they prophesied.” (Jer. 23.21);

In this work, to such extremes has their impiety, practiced in all the arts of Satan, been carried, that it would seem almost impossible to confine it within any bounds; and did we not rely on the splendid promises of the Savior, who declared that He had built His Church on so solid a foundation that “the gates ofHell shall not prevail against it”(St. Matt. 16.17), we should have good reason to fear lest, beset on every side by such a host of enemies and assailed and attacked by so many machinations, it would, in these days, fall to the ground.

For to say nothing of those illustrious States which heretofore professed, in piety and holiness, the true Catholic faith transmitted to them by their ancestors, but are now gone astray wandering from the paths of truth and openly declaring that their best claims to piety are founded on a total abandonment of the faith of their fathers there is no region, however remote, no place, however securely guarded, no corner of Christendom, into which this pestilence has not sought secretly to insinuate itself.

For those who intended to corrupt the minds of the faithful, knowing that they could not hold immediate personal intercourse with all, and thus pour into their ears their poisoned doctrines, adopted another plan which enabled them to disseminate error and impiety more easily and extensively. Besides those voluminous works by which they sought the subversion of the Catholic faith to guard against which (volumes) required perhaps little labor or circumspection, since their contents were clearly heretical they also composed innumerable smaller books, which, veiling their errors under the semblance of piety, deceived with incredible facility the unsuspecting minds of simple folk.

The Nature of this Work

The Fathers, therefore, of the General Council of Trent, anxious to apply some healing remedy to so great and pernicious an evil, were not satisfied with having decided the more important points of Catholic doctrine against the heresies of our times, but deemed it further necessary to issue, for the instruction of the faithful in the very rudiments of faith, a form and method to be followed in all churches by those to whom are lawfully entrusted the duties of pastor and teacher.

To works of this kind many, it is true, had already given their attention, and earned the reputation of great piety and learning. But the Fathers deemed it of the first importance that a work should appear, sanctioned by the authority of the Council, from which pastors and all others on whom the duty of imparting instruction devolves, may be able to seek and find reliable matter for the edification of the faithful; that, as there is one Lord, one faith, there may also be one standard and prescribed form of propounding the dogmas of faith, and instructing Christians in all the duties of piety.

As, therefore, the design of the work embraces a variety of matters, it cannot be supposed that the Council intended that in one volume all the dogmas of Christianity should be explained with that minuteness of detail to be found in the works of those who profess to treat the teaching and doctrines of religion in their entirety. Such a task would be one of almost endless labor, and manifestly ill-suited to attain the proposed end. But, having undertaken to instruct pastors and such as have care of souls in those things that belong peculiarly to the pastoral office and are accommodated to the capacity of the faithful, the Council intended that such things only should be treated of as might assist the pious zeal of pastors in discharging the duty of instruction, should they not be very familiar with the more abstruse questions of theology.

The Ends of Religious Instruction

Hence, before we proceed to develop in detail the various parts of this summary of doctrine, our purpose requires that we premise a few observations which the pastor should consider and bear in mind in order to know to what end, as it were, all his plans and labors and efforts are to be directed, and how this desired end may be more easily attained.