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Catechism of the Catholic Church
 Catechism Update
Spring 2000
Second Edition of the Catechism Published
It gives me pleasure to be able to announce that the second edition of the Catechism of the Catholic Church will be available shortly, both in bookstores and from the Conference's Office of Publishing and Promotion Services. For some time now, the first edition has been in short supply, except for the pocket edition by Doubleday. The Conference is publishing the second edition of the Catechism in both a hard cover and a soft cover format, and in both English and Spanish. The second edition of the Catechism incorporates all the modifications to the text that appeared in the Latin Typical Edition, released in September of 1997. The new book is also lengthier than the first edition because it contains a new index and a glossary. The Analytical Index is more detailed than the Subject Index which appeared in the first edition, adding sixty extra pages. The new glossary accounts for an additional forty pages. Also included in this edition is the English translation of Pope John Paul II's apostolic letter Laetamur Magnopere, by which the editio typica was approved and promulgated. When the Catechism of the Catholic Church was first released in the United States in 1994, the Conference worked with fifteen Catholic book publishers to distribute the volume. The second edition of the Catechism will be available through the Conference's Publishing Office and through Our Sunday Visitor, Inc., which has been selected as the exclusive distributor for the second edition. Our Sunday Visitor was selected from among several houses on the basis of their superb distribution and marketing network, and their interest in the Catechism. English versions of the book will be available before Easter, with the Spanish version to follow shortly afterward. The second edition of the Catechism of the Catholic Church will be a welcome and valuable addition to any personal or professional library.
From the Chairman
Correlation with Ecclesia in America - continued
The Fall, 1999 and Winter, 1999 issues of Catechism Update began the presentation of articles correlating Ecclesia in America and the Catechism. This third segment focuses on the first half of Part IV, "The Path of Communion." As is the case with all such correlations, this is not intended to be exhaustive. The selections from both documents were chosen to be representative of the message and teaching contained in each.
Ecclesia in America
Faced with a divided world which is in search of unity, we must proclaim with joy and firm faith that God is communion, Father, Son and Holy Spirit, unity in distinction, and that he calls all people to share in that same Trinitarian communion. We must proclaim that this communion is the magnificent plan of God the Father; that Jesus Christ, the Incarnate Lord, is the heart of this communion, and that the Holy Spirit, works ceaselessly to create communion and to restore it when it is broken. . ." (#33) |
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Catechism of the Catholic Church
Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him. (¶259).
All men are called to the same end: God himself. There is a certain resemblance between the unity of the divine persons and the fraternity that men are to establish among themselves in truth and love. Love of neighbor is inseparable from love for God. (¶1878) |
| "...We must proclaim that the church is the sign and instrument of the communion willed by God, begun in time and destined for completion in the fullness of the kingdom" . The Church is the sign of communion because her members, like branches, share the life of Christ, the true vine (cf. Jn. 15:5). Through communion with Christ, Head of the Mystical Body, we enter into living communion with all believers. (#33) |
The Lord Jesus endowed his community with a structure that will remain until the Kingdom is fully achieved. Before all else there is the choice of the Twelve with Peter as their head. Representing the twelve tribes of Israel, they are the foundation stones of the new Jerusalem. The Twelve and the other disciples share in Christ's mission and his power, but also in his lot. By all his actions, Christ prepares and builds his Church. (¶765)
"The Church, in Christ, is like a sacrament - a sign and instrument, that is, of communion with God and of unity among all men." The Church's first purpose is to be the sacrament of the inner union of men with God. Because men's communion with one another is rooted in that union with God, the Church is also the sacrament of the unity of the human race. In her, this unity is already begun, since she gathers men "from every nation, from all tribes and peoples and tongues"; at the same time, the Church is the "sign and instrument" of the full realization of the unity yet to come. (¶775)
The comparison of the Church with the body casts light on the intimate bond between Christ and his Church. Not only is she gathered around him; she is united in him, in his body. Three aspects of the Church as the Body of Christ are to be more specifically noted: the unity of all her members with each other as a result of their union with Christ; Christ as head of the Body; and the Church as bride of Christ. (¶789) |
| Communion requires that the deposit of faith be preserved in its purity and integrity, together with the unity of the College of Bishops under the authority of the Successor of Peter... The Successor of the Prince of the Apostles is called to be the rock upon which the Church is built, and to exercise the ministry belonging to the one to whom the keys of the Kingdom were given (cf. Mt. 16:18-19). (#33) |
"The sole Church of Christ [is that] which our Savior, after his Resurrection, entrusted to Peter's pastoral care, commissioning him and the other apostles to extend and rule it... This Church, constituted and organized as a society in the present world, subsists in (subsistit in) the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him." (¶816) |
| The Eucharist is the outstanding moment of encounter with the living Christ. . .The faithful need to be reminded that "their full, conscious and active participation, although essentially distinct from the office of the ordained priest, is an exercise of the common priesthood received in Baptism." (#35) |
Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be ... a holy priesthood." (¶1546)
Holy Communion augments our union with Christ. The principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus. Indeed, the Lord said: "He who eats my flesh and drinks my blood abides in me, and I in him." Life in Christ has its foundation in the Eucharistic banquet: "As the living Father sent me, and I live because of the Father, so he who eats me will live because of me." (¶1391) |
| The need of the faithful to attend the Eucharist and the difficulties that arise from the shortage of priests make clear how urgent it is to promote priestly vocations. The whole Church in America needs to be reminded also of "the link between the Eucharist and charity," a link which was expressed in the early Church by the joining of the agape and the Eucharistic Supper. As a result of the grace received in the Sacrament, sharing in the Eucharist must lead to a more fervent exercise of charity. (#35) |
As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins. By giving himself to us Christ revives our love and enables us to break our disordered attachments to creatures and root ourselves in him:.. (¶1394)
In our own time, in a world often alien and even hostile to faith, believing families are of primary importance as centers of living, radiant faith. For this reason the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica. It is in the bosom of the family that parents are "by word and example ... the first heralds of the faith with regard to their children. They should encourage them in the vocation which is proper to each child, fostering with special care any religious vocation." (¶1656) |
| Precisely because it signifies life, communion in the Church must constantly increase. 1Therefore, the Bishops, remembering that "each of them is the visible principle and foundation of the unity of his particular Church," cannot but feel duty-bound to promote communion in their dioceses, so that the drive for a new evangelization in America may be more effective. Working in favor of this communion are the structures which the Second Vatican Council called for as a means of supporting the diocesan Bishop's work, and which post-conciliar legislation has spelled out in greater detail. (#36) |
The bishop is "the steward of the grace of the supreme priesthood," especially in the Eucharist which he offers personally or whose offering he assures through the priests, his co-workers. The Eucharist is the center of the life of the particular Church. The bishop and priests sanctify the Church by their prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock." Thus, "together with the flock entrusted to them, they may attain to eternal life." (¶893)
"For if we continue to love one another and to join in praising the Most Holy Trinity- all of us who are sons of God and form one family in Christ - we will be faithful to the deepest vocation of the Church." (¶959) |
| Each Ordinary will make sure to promote among priests and lay faithful the sense that the diocese is the visible expression of the Church's communion, which is formed at the table of the Word and of the Eucharist, around the Bishop in union with the College of Bishops and under its head, the Roman Pontiff. As a particular Church, the diocese is charged with initiating and deepening the encounter of all the members of God's People with Jesus Christ, respecting and fostering that plurality and diversification which are not obstacles to unity but which give it the character of communion. The spirit of participation and shared responsibility in the working of diocesan structures will certainly be strengthened if the nature of the particular Church is better known and appreciated. (#36) |
Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy. Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons. For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop. (¶877) |
| The Bishops, whose duty it is to promote communion among the particular Churches, should encourage the faithful to live this communion more and more, and to assume the "responsibility of developing bonds of communion with the local Churches in other areas of America through education, the exchange of information, fraternal ties between parishes and dioceses, and projects involving cooperation and joint intervention in questions of greater importance, especially those affecting the poor." (#37) |
"The individual bishops are the visible source and foundation of unity in their own particular Churches." As such, they "exercise their pastoral office over the portion of the People of God assigned to them," assisted by priests and deacons. But, as a member of the episcopal college, each bishop shares in the concern for all the Churches. The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church," and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches." They extend it especially to the poor, to those persecuted for the faith, as well as to missionaries who are working throughout the world. (¶886) |
| The recent phenomenon of the establishment and development in America of Eastern Catholic particular Churches, with their own hierarchy, was a matter of special attention on the part of some Synod Fathers. A genuine desire to embrace, in ways both cordial and practical, these brethren in the faith and in hierarchical communion under the Successor of Peter led the Synod to propose concrete ways for the particular Churches of the Latin rite to offer fraternal assistance to the Eastern Catholic Churches throughout the continent. [Thus, for example, the possibility was raised that Latin rite priests, especially those with Eastern roots, might offer liturgical assistance to Eastern communities which do not have enough priests of their own. Likewise, with regard to sacred buildings, the Eastern faithful could use Latin rite Churches wherever this seems appropriate.] (#38) |
From the beginning, this one Church has been marked by a great diversity which comes from both the variety of God's gifts and the diversity of those who receive them. Within the unity of the People of God, a multiplicity of peoples and cultures is gathered together. Among the Church's members, there are different gifts, offices, conditions, and ways of life. "Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions." The great richness of such diversity is not opposed to the Church's unity. Yet sin and the burden of its consequences constantly threaten the gift of unity. And so the Apostle has to exhort Christians to "maintain the unity of the Spirit in the bond of peace. (¶814)
What are these bonds of unity? Above all, charity "binds everything together in perfect harmony." But the unity of the pilgrim Church is also assured by visible bonds of communion:
- profession of one faith received from the Apostles;
- common celebration of divine worship, especially of the sacraments;
- apostolic succession through the sacrament of Holy Orders, maintaining the fraternal concord of God's family. (¶815)
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| "As a member of a particular Church, each priest must be a sign of communion with the Bishop, since he is his immediate collaborator, in union with his brothers in the priesthood. With pastoral charity, he exercises his ministry, chiefly in the community entrusted to him, and he leads his community to encounter Christ the Good Shepherd. His vocation requires him to be a sign of unity..."( #39) |
"The priests, prudent cooperators of the episcopal college and its support and instrument, called to the service of the People of God, constitute, together with their bishop, a unique sacerdotal college (presbyterium) dedicated, it is, true to a variety of distinct duties. In each local assembly of the faithful they represent, in a certain sense, the bishop, with whom they are associated in all trust and generosity; in part they take upon themselves his duties and solicitude and in their daily toils discharge them." Priests can exercise their ministry only in dependence on the bishop and in communion with him. The promise of obedience they make to the bishop at the moment of ordination and the kiss of peace from him at the end of the ordination liturgy mean that the bishop considers them his co-workers, his sons, his brothers and his friends, and that they in return owe him love and obedience. (¶1567) |
| The field in which priests work is vast. Therefore, they should concentrate on what is essential to their ministry: "letting themselves be configured to Christ the Head and Shepherd, the source of all pastoral charity, offering themselves each day with Christ in the Eucharist, in order to help the faithful both personally and communally to experience the living Jesus Christ." (#39) |
While the common priesthood of the faithful is exercised by the unfolding of baptismal grace- a life of faith, hope, and charity, a life according to the Spirit - the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church.
For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders. (¶1547)
In the ecclesial service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, high priest of the redemptive sacrifice, Teacher of Truth. This is what the Church means by saying that the priest, by virtue of the sacrament of Holy Orders, acts in persona Christi Capitis...(¶1548)
Through the ordained ministry, especially that of bishops and priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers. In the beautiful expression of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the living image of God the Father.(¶1549) |
| The indispensable role of the priest within the community must lead all the members of the Church in America to recognize the importance of promoting vocations. The American continent has many young people, who represent an immense spiritual resource. Therefore, it is necessary to foster vocations to the priesthood and religious life where they first develop, and Christian families must be invited to support their children if they feel called to follow this path. (#40) |
Family ties are important but not absolute. Just as the child grows to maturity and human and spiritual autonomy, so his unique vocation which comes from God asserts itself more clearly and forcefully. Parents should respect this call and encourage their children to follow it. They must be convinced that the first vocation of the Christian is to follow Jesus: "He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me." (¶2232)
Becoming a disciple of Jesus means accepting the invitation to belong to God's family, to live in conformity with His way of life: "For whoever does the will of my Father in heaven is my brother, and sister, and mother." Parents should welcome and respect with joy and thanksgiving the Lord's call to one of their children to follow him in virginity for the sake of the Kingdom in the consecrated life or in priestly minis ry.(¶2233) |
| The parish is a privileged place where the faithful concretely experience the Church. Today in America as elsewhere in the world the parish is facing certain difficulties in fulfilling its mission. The parish needs to be constantly renewed on the basis of the principle that "the parish must continue to be above all a Eucharistic community." This principle implies that "parishes are called to be welcoming and fraternal, places of Christian initiation, of education in and celebration of the faith, open to the full range of charisms, services and ministries, organized in a communal and responsible way, capable of utilizing existing movements of the apostolate, attentive to the cultural diversity of the people, open to pastoral projects which go beyond the individual parish, and alert to the world in which they live". (#41) |
"A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop." It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. The parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love:
You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.(¶2179)
Education in the faith by the parents should begin in the child's earliest years. This already happens when family members help one another to grow in faith by the witness of a Christian life in keeping with the Gospel. Family catechesis precedes, accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their children to pray and to discover their vocation as children of God. The parish is the Eucharistic community and the heart of the liturgical life of Christian families; it is a privileged place for the catechesis of children and parents.(¶2226) |
| One way of renewing parishes, especially urgent for parishes in large cities, might be to consider the parish as a community of communities and movements. It seems timely therefore to form ecclesial communities and groups of a size that allows for true human relationships. This will make it possible to live communion more intensely, ensuring that it is fostered not only "ad intra", but also with the parish communities to which such groups belong, and with the entire diocesan and universal Church. In such a human context, it will be easier to gather to hear the word of God, to reflect on the range of human problems in the light of this word, and gradually to make responsible decisions inspired by the all-embracing love of Christ. (#41). |
Prayer groups, indeed "schools of prayer," are today one of the signs and one of the driving forces of renewal of prayer in the Church, provided they drink from authentic wellsprings of Christian prayer. Concern for ecclesial communion is a sign of true prayer in the Church.(¶2689) |
Consultation Period for Doctrinal Elements for Elementary Grades
The consultation period for Doctrinal Elements for Elementary Grades Based on the Catechism of the Catholic Church is quickly drawing to a close. Responses are due by the end of the current month - March 31, 2000. Catechism members of the Committee are grateful to the many bishops, diocesan offices, publishers and organizations who have made contributions to the consultation. The most helpful responses are those that offer an overall evaluation of the value and usefulness of the instrument, as well as specific suggestions for changes in individual entries. Following the conclusion of the consultation period, all the responses will be studied in an effort to help the members of the Catechism Committee determine any possible future use of this instrument.
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