OH!
I thought for some reason of something else....
Do you agree that those errors are serious and dangerous to faith?
I believe it is RASH to say the CCT is full of errors, but that does not mean it is false. I myself have not bothered to take a count. I see none, or nothing that can't be reconciled with the beliefs of the Fathers anyhow.
As far as St. Thomas, it is calumny to condemn one as a heretic whom the Church has not condemned for 800 years.
It is more than just RASH. It is a false and heretical error to hold that the Catechism of The Council of Trent is in error.
Consider what flows from that way of thinking about Holy Church's authoritative declarations and explicit approvals, nay
commands, to teach the faithful from it. Just think about it!
It is a very serious matter for one to be trying to convince others of that error as well as holding it himself.
Did you read this this?....The Catechism of the Council of Trent
Excerpted from the:
PREFACE
ORIGIN OF THE ROMAN CATECHISM
JOHN A. MCHUGH, O. P.
CHARLES J. CALLAN, O. P.
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 Catechismfrom 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 a unique authority among manuals. In the first place,
as already explained, it was issued by the express command of the Ecuмenical 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 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 docuмents 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 Mecuм 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.
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.
Topic: Implicit Faith - Defying the Law of Non-contradiction at Every Turn (Read 23143 times)