The Catechism of Trent also says specifically that it's not infallible.  And as I continue to point out, many Catechism are filled with errors: Orange, the new Catechism of the Catholic Church, etc...

The Catechism of Trent also says specifically that it's not infallible.  And as I continue to point out, many Catechism are filled with errors: Orange, the new Catechism of the Catholic Church, etc...

On the contrary, please read this, for God's sake and for the sake of your eternal souls!

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 CATECHISMThe 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.
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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.

RC, with a full and willing heart, I accept the Catechism of the Council of Trent as a Bastion of Orthodoxy.

I also interpret it according to the unanimous consent of the Fathers, which is the mind of the church.

Is that problematic?

"...should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness."

It doesn't say how. But because these individuals have left behind their sinfulness and are intent on receiving baptism, we must not suppose that God, in his providence, will keep it from them.

Or do you confess that God does not will to save people in accordance with his commandments?

Please, I am nothing less than Catholic.

Explain something to me Cupertino:

Can you separate The Redeeming Blood of Christ, The Sanctification of the Holy Spirit, and the Water of Baptism from each other?

Specifically, can any one or two of these things operate independent of the other?

Yes, Gregory is a more perfect follower of Fr. Feeney in his heretical profession on this matter.

The Roman Catechism (Catechism of the Council of Trent) speaks of the danger of delaying baptism of infants because if they die, they have not chance of ever seeing God. That is immediately followed by it saying there is not the same danger of delaying baptism for adults. This is precisely saying that an adult who dies has a chance of seeing God without baptism by water because he has a will capable of obtaining justification. There is no other interpretation EVER made on that because it simply says what is says. It is not scripture and does not need new interpretation. It says what it says because it was meant to get that meaning across. It is actually dishonest to say you have to re-interpret that again. Gregory is like a Protestant with Scripture, and acts as if he is smarter in Latin than the books that have been around for centuries in English as if no Saint, or clergy, or Catholic, or pope noticed it. That is such arrogance. Justification ALWAYS means sanctifying grace...in Catholicism.

1. Where was Fr. Feeney accused of heresy?

2. Can the church contradict itself?

There is no other interpretation EVER made on that because it simply says what is says. It is not scripture and does not need new interpretation. It says what it says because it was meant to get that meaning across. It is actually dishonest to say you have to re-interpret that again.

3. Physician, heal thyself. You don't even THINK this way about the dogmas, or else you wouldn't subscribe to traditions of men that basically re-write and reinterpret them. Do you see the inconsistency in the application of your thought?

Quote from: Augstine Baker

The Dogma was never attacked significantly and systematically till the Protestant Revolt and even then it was nothing compared to the attacks levelled against the Dogma in the eighteenth century.

Wait until you die, Austin. Then you will realize how much of a fool you have been to been taken in by this Jansenistic twist to God's mercy as believed by the whole Church way before you were born. You are smarter, though, aren't you? Saints and popes, and a generation of clergy were all so dumb compared you!

No, I just know that you're one man with his own story to tell, and you are overstepping your mandate.  I think it's called presumption.

Physician, heal thyself.

I'm not the one who thinks the Church has defected, that's you.

Quote from: Augstine Baker

Quote from: Cupertino

Quote from: Augstine Baker

The Dogma was never attacked significantly and systematically till the Protestant Revolt and even then it was nothing compared to the attacks levelled against the Dogma in the eighteenth century.

Wait until you die, Austin. Then you will realize how much of a fool you have been to been taken in by this Jansenistic twist to God's mercy as believed by the whole Church way before you were born. You are smarter, though, aren't you? Saints and popes, and a generation of clergy were all so dumb compared you!

No, I just know that you're one man with his own story to tell, and you are overstepping your mandate.  I think it's called presumption.

Physician, heal thyself.

I'm not the one who thinks the Church has defected, that's you.

According you, the Church defected, because it taught and approved of plenty of things via Doctors of the Church, and NOBODY notice the slightest problem...until now with your great enlightenment that Holy Mother Church never noticed anything for centuries that something back then called into doubt previously solemnly taught dogma...but now you are protecting the Church with your own realization that popes never noticed the problem!

That is just plain unheard of...and sick.

I strongly suspect that the only thing you really agree with on modern theologians is the Dogma.

The unanimity of modern theologians probably disagree with you personally on just about everything from the meaning of scripture to philosophy, not sure why you suddenly reject that when it comes to the Dogma, but there you have it...

Despite your agreement with modern theologians on the Dogma, you reject the modern Church out of hand because you've decided for YOURSELF that it's defective, now, that's what I call twisted.