The Church at the Council of Trent, assembled December 13, 1545, seeing the need of a uniform and comprehensive manual which would supply parish priests with an official book of instruction for the faithful, ordered the preparation of the work which has ever since been variously known as the Catechism of the Council of Trent, the Catechism for Parish Priests, the Roman Catechism, or the Catechism of Pius V. It was some months, however, after the opening of the Council before mention was made of any kind of catechism. This was during the fourth session, on April 5, 1546. Eight days later the draft of a decree was read proposing that there be published in Latin and in the vernacular a catechism to be compiled by capable persons for children and uninstructed adults, "who are in need of milk rather than the solid food."
The purpose of such a manual was to afford instruction for beginners in the primary duties of Christian life and to prepare them for further and higher religious education. The idea met with general approval, but as the Council was occupied with matters more pressing, we hear nothing further about it until sixteen years later, in 1562. According to some the question of the Catechism was brought up by St. Charles Borromeo during the eighteenth session and a commission actually appointed on February 26, 1562. What is certain is that the Papal Legates, after a protracted discussion, had named a committee before the end of that year; for, on January 3, 1563, they informed the procurators of Charles IX and of Ferdinand I of the existence of such a committee and assured them that work on the Catechism was already underway.
The principal members of this committee, besides its president, Cardinal Seripandi, O. S. A., were Leonardo Marini, O. P., Archbishop of Lanciano, Egidio Foscarari, O. P., Bishop of Modena, Muzio Calini, Bishop of Zara, and Francesco Foreiro, O.P. There were many other collaborators, chief among whom were Michael Medina, a Franciscan, and Christopher Sanctotisio, O. S. A., who assisted with the fourth and ninth Articles of the Creed respectively; four French theologians to whom were assigned the first four Commandments; the Dominicans, John de Luderna, Benedict Herba, Eliseus Capys, and the Franciscan, Alphonsus Contreras, to whom were given respectively the fifth, sixth, seventh, and eighth Commandments; a theologian of Granada was entrusted with the last two Commandments of the Decalogue. The following appear to have collaborated on the Sacraments: three Flemish theologians, on Baptism, Confirmation, and the Eucharist; Nicholas Ormanetus, on the Sacrament of Penance; Peter Fernandez, O. P., on Matrimony; Cosmas Damiani, Abbot of the Augustinian Canons Regular, on Orders; Arias Montanus, on Extreme Unction.
All those who had part in the work of the Catechism were instructed to avoid in its composition the particular opinions of individuals and schools, and to express the doctrine of the universal Church, keeping especially in mind the decrees of the Council of Trent.
During the twenty-fourth session, the work on the Catechism was brought to the attention of the Council itself, at a meeting on September II, 1563. After various discussions, a new plan was adopted. Instead of a manual for children and uninstructed adults, it was decided to prepare a much more extensive and more thorough work to be used by parish priests in their instruction of the faithful. A final decree regarding such a catechism was passed in a general meeting of November 2nd, of the same year, wherein it was enjoined on all Bishops to see that the Catechism should be faithfully translated into the vulgar tongue and expounded to the people by all parish priests.
As the Council was about to close, the Catechism committee, as it appears, was ordered to submit to the assembled Fathers the work they had so far accomplished. This was done at the general meetings between the 22nd and the 25th of November, and as the work was not finished the Holy Father was requested to take charge of it and to see that the Catechism was brought to completion and published. The manuscript was, therefore, carried to Rome, and the work was continued with little delay. Meanwhile Cardinal Seripandi died, and St. Charles Borromeo was appointed to succeed him as president of the Catechism committee. On December 21, 1564, Bishop Foscarari also died. To complete the work the new president enlisted the services of several more theologians, such as Gabriel Paleotti and the Portugese Statius.
In order that the literary style of the Catechism might be in keeping with the sublimity of its doctrine, St. Charles called to its service the greatest masters of the Latin tongue of that age. These were Paulus Manutius, Giulio Pogiani, Cornelius Amaltheus, Silvius Antonianus, and Pietro Galesini. When the work was finished a 26 first revision of the style was undertaken. The polishing of the first two parts was done by Calini, who had already been engaged in the composition of the Catechism. The third part was attended to by Galesini, and the fourth by Pogiani. This revision seems to have been completed by the end of the year 1564. Early in the following year, by order of St. Charles, who desired to secure absolute uniformity in the style, a second literary revision of the entire work was made by Pogiani.
Meanwhile Pius IV died and was succeeded on January 17, 1566, by Pius V. One of the first acts of the new Pontiff was to appoint a number of expert theological revisers to examine every statement in the Catechism from the viewpoint of doctrine. Chief among these revisers were Cardinal Sirlet and the two Dominicans, Thomas Manriquez and Eustachius Locatelli. By July of that year the work on the Catechism was finished. But it was not until the close of the year that it appeared under the title, Catechismus ex decreto Concilii Tridentini ad Parochos Pii V Pont. Max. jussu editus.
AUTHORITY AND EXCELLENCE OF THE ROMAN CATECHISM
The Roman Catechism is unlike any other summary of Christian doctrine, not only because it is intended for the use of priests in their preaching, but also because it enjoys unique authority among manuals. In the first place, as already explained, it was issued by the express command of the Ecumenical Council of Trent, which also ordered that it be translated into the vernacular of different nations to be used as a standard source for preaching. Moreover, it subsequently received the unqualified approval of many Sovereign Pontiffs. Not to speak of Pius IV who did so much to bring the work to completion, and of St. Pius V under whom it was finished, published and repeatedly commended, Gregory XIII, as Possevino testifies, so highly esteemed it that he desired even books of Canon Law to be written in accordance with its contents. In his Bull of June 14, 1761, Clement XIII said that the Catechism contains a clear explanation of all that is necessary for salvation and useful for the faithful, that it was composed with great care and industry and has been highly praised by all, that by it in former times the faith was strengthened, and that no other catechism can be compared with it. He concluded then, that the Roman Pontiffs offered this work to pastors as a norm of Catholic teaching and discipline so that there might be uniformity and harmony in the instructions of all. Nor have the Sovereign Pontiffs in our own days been less laudatory of the Catechism.
Pope Leo XIII, in an Encyclical Letter of September 8, 1899, to the Bishops and clergy of France, recommended two books which all seminarians should possess and constantly read and study, namely, the Summa Theologica of St. Thomas and "that golden book," the Catechismus ad Parochos. Regarding the latter work he wrote: "This work is remarkable at once for the richness and exactness of its doctrine, and for the elegance of its style; it is a precious summary of all theology, both dogmatic and moral. He who understands it well will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers."
Likewise, Pius X in his Encyclical Acerbo nimis of April 15, 1905, declared that adults, no less than children, need religious instruction, especially in these days. And hence he prescribed that pastors and all who have care of souls should give catechetical instruction to the faithful in simple language, and in a way suited to the capacity of their hearers and that for this purpose they should use the Catechism of the Council of Trent Still more recently, on February 14, 1921, speaking in the name of Benedict XV, Cardinal Gasparri, Papal Secretary of State, thus wrote to the Archbishop of New York relative to the latter's Program for A Parochial Course of Doctrinal Instructions, based on the Catechism: "It is superfluous to add that the value of the work is enhanced by the fact that it has been planned and executed in perfect harmony with the admirable Catechism of the Council of Trent."
Besides the Supreme Pontiffs who have extolled and recommended the Catechism, so many Councils have enjoined its use that it would be impossible here to enumerate them all. Within a few years after its first appearance great numbers of provincial and diocesan synods had already made its use obligatory. Of these the Preface to the Paris edition of 1893 mentions eighteen held before the year 1595. In five different Councils convened at Milan St. Charles Borromeo ordered that the Catechism should be studied in seminaries, discussed 27 in the conferences of the clergy, and explained by pastors to their people on the occasion of the administration of the Sacraments. In short, synods repeatedly prescribed that the clergy should make such frequent use of the Catechism as not only to be thoroughly familiar with its contents, but almost have it by heart.
In addition to Popes, and Councils, many Cardinals, Bishops and other ecclesiastics, distinguished for their learning and sanctity, vied with one another in eulogizing the Catechism of Trent. Among other things they have said that not since the days of the Apostles has there been produced in a single volume so complete and practical a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures, there is no work that can be read with greater safety and profit.
In particular, Cardinal Valerius, the friend of St. Charles Borromeo, wrote of the Catechism: "This work contains all that is needful for the instruction of the faithful; and it is written with such order, clearness and majesty that through it we seem to hear holy Mother the Church herself, taught by the Holy Ghost, speaking to us.... It was composed by order of the Fathers of Trent under the inspiration of the Holy Ghost, and was published by the authority of the Vicar of Christ."
Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: "The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved only after the severest scrutiny by Popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent."
Antonio Possevino, an illustrious Jesuit, and the preceptor of St. Francis de Sales, said: "The Catechism of the Council of Trent was inspired by the Holy Ghost."
In his immortal Apologia Cardinal Newman writes: "The Catechism of the Council of Trent was drawn up for the express purpose of providing preachers with subjects for their sermons; and, as my whole work has been a defense of myself, I may here say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine."
"Its merits," says Dr. Donovan, "have been recognized by the universal Church. The first rank which has been awarded the Imitation among spiritual books, has been unanimously given to the Roman Catechism as a compendium of Catholic theology. It was the result of the aggregate labors of the most distinguished of the Fathers of Trent, . . . and is therefore stamped with the impress of superior worth."
Doctor John Hogan, the present Rector of the Irish College in Rome, writes thus: "The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic Encyclical, -- it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. Official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de tide."
We are enabled to realize from the foregoing testimonies how invaluable is the treasure we possess in the Tridentine Catechism. It is a Vade Mecum for every priest and ecclesiastical student. In it the latter will find a recapitulation of all the more important and necessary doctrines he has learned throughout his theological course; while to the priest it is not only a review of his former studies, but an ever-present and reliable guide in his work as pastor, preacher, counselor, and spiritual director of souls. Moreover, to the educated layman, whether Catholic or non-Catholic, who desires to study an authoritative statement of Catholic doctrine, no better book could be recommended than this official manual; for in its pages will be found the whole substance of Catholic doctrine and practice, arranged in order, expounded with perspicuity, and sustained by argument at once convincing and persuasive.
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Finally, it can be said without fear of exaggeration that there is no single-volume work which so combines solidity of doctrine and practical usefulness with unction of treatment as does this truly marvelous Catechism. From beginning to end it not only reflects the light of faith, but it also radiates, to an unwonted degree, the warmth of devotion and piety. In its exposition of the Creed and the Sacraments, while dealing with the profoundest mysteries, it is full of thoughts and reflections the most fervent and inspiring. The part on the Decalogue, which might well be called a treatise on ascetical theology, teaches us in words burning with zeal both what we are to avoid and what we are to do to keep the Commandments of God. In the fourth and last part o this beautiful work we have what is doubtless the most sublime and heavenly exposition of the doctrine of prayer ever written.
The Roman Catechism is, therefore, a handbook of dogmatic and moral theology, a confessor's guide, a book of exposition for the preacher, and a choice directory of the spiritual life for pastor and flock alike. With a view, consequently, to make it more readily available for these high purposes among English-speaking peoples this new translation has been prepared and is herewith respectfully submitted to its readers.
JOHN A. MCHUGH, O. P.
CHARLES J. CALLAN, O. P.
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