Catechism of the Catholic Church
Part One: Prologue
- The Life of Man: To Know and Love God
- Handing on the Faith: Catechesis
- The Aim and Intended Readership of the Catechism
- Structure of the Catechism
- Practical Directions for Using this Catechism
- Necessary Adaptations
- ...... Above All Charity
"FATHER,... this is eternal life, that they may know you, the only true
God, and Jesus Christ whom you have sent."
"God our Saviour desires all
men to be saved and to come to the knowledge of the truth."
"There is no
other name under heaven given among men by which we must be saved" - than
the name of JESUS.
1 God, infinitely perfect and blessed in himself, in a plan of sheer
goodness freely created man to make him share in his own blessed life. For
this reason, at every time and in every place, God draws close to man. He
calls man to seek him, to know him, to love him with all his strength. He
calls together all men, scattered and divided by Sin, into the unity of
his family, the Church. To accomplish this, when the fullness of time had
come, God sent his Son as Redeemer and Saviour. In his Son and through
him, he invites men to become, in the Holy Spirit, his adopted children
and thus heirs of his blessed life.
2 So that this call should resound throughout the world, Christ sent forth
the apostles he had chosen, commissioning them to proclaim the gospel: "Go
therefore and make disciples of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit, teaching them to observe
all that I have commanded you; and lo, I am with you always, to the close
of the age." Strengthened by this mission, the apostles "went forth and
preached everywhere, while the Lord worked with them and confirmed the
message by the signs that attended it."
3 Those who with God's help have welcomed Christ's call and freely
responded to it are urged on by love of Christ to proclaim the Good News
everywhere in the world. This treasure, received from the apostles, has
been faithfully guarded by their successors. All Christ's faithful are
called to hand it on from generation to generation, by profesSing the
faith, by living it in fraternal sharing, and by celebrating it in liturgy
4 Quite early on, the name catechesis was given to the totality of the
Church's efforts to make disciples, to help men believe that Jesus is the
Son of God so that believing they might have life in his name, and to
educate and instruct them in this life, thus building up the body of
5 "Catechesis is an education in the faith of children, young people and
adults which includes especially the teaching of Christian doctrine
imparted, generally speaking, in an organic and systematic way, with a
view to initiating the hearers into the fullness of Christian life."
6 While not being formally identified with them, catechesis is built on a
certain number of elements of the Church's pastoral mission which have a
catechetical aspect, that prepare for catechesis, or spring from it. They
are: the initial proclamation of the Gospel or missionary preaching to
arouse faith; examination of the reasons for belief; experience of
Christian living; celebration of the sacraments; integration into the
ecclesial community; and apostolic and missionary witness.
7 "Catechesis is intimately bound up with the whole of the Church's life.
Not only her geographical extension and numerical increase, but even more
her inner growth and correspondence with God's plan depend essentially on
8 Periods of renewal in the Church are also intense moments of
catechesis. In the great era of the Fathers of the Church, saintly bishops
devoted an important part of their ministry to catechesis. St. Cyril of
Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many
other Fathers wrote catechetical works that remain models for us.
9 "The ministry of catechesis draws ever fresh energy from the councils.
The Council of Trent is a noteworthy example of this. It gave catechesis
priority in its constitutions and decrees. It lies at the origin of the
Roman Catechism, which is also known by the name of that council and
which is a work of the first rank as a summary of Christian teaching. .
" The Council of Trent initiated a remarkable organization of the
Church's catechesis. Thanks to the work of holy bishops and theologians
such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo
or St. Robert Bellarmine, it occasioned the publication of numerous
10 It is therefore no surprise that catechesis in the Church has again
attracted attention in the wake of the Second Vatican Council, which Pope
Paul Vl considered the great catechism of modern times. The General
Catechetical Directory (1971) the sessions of the Synod of Bishops
devoted to evangelization (1974) and catechesis (1977), the apostolic
exhortations Evangelii nuntiandi (1975) and Catechesi tradendae
(1979), attest to this. The Extraordinary Synod of Bishops in 1985 asked
"that a catechism or compendium of all Catholic doctrine regarding both
faith and morals be composed" The Holy Father, Pope John Paul II, made
the Synod's wish his own, acknowledging that "this desire wholly
corresponds to a real need of the universal Church and of the particular
Churches." He set in motion everything needed to carry out the Synod
11 This catechism aims at presenting an organic synthesis of the essential
and fundamental contents of Catholic doctrine, as regards both faith and
morals, in the light of the Second Vatican Council and the whole of the
Church's Tradition. Its principal sources are the Sacred Scriptures, the
Fathers of the Church, the liturgy, and the Church's Magisterium. It is
intended to serve "as a point of reference for the catechisms or compendia
that are composed in the various countries".
12 This work is intended primarily for those responsible for catechesis:
first of all the bishops, as teachers of the faith and pastors of the
Church. It is offered to them as an instrument in fulfilling their
responsibility of teaching the People of God. Through the bishops, it is
addressed to redactors of catechisms, to priests, and to catechists. It
will also be useful reading for all other Christian faithful.
13 The plan of this catechism is inspired by the great tradition of
catechisms which build catechesis on four pillars: the baptismal
profession of faith (the Creed), The Sacraments of Faith, the life of
faith (the Commandments), and the prayer of the believer (the Lord's
Part One: The Profession of Faith
14 Those who belong to Christ through faith and Baptism must confess their
baptismal faith before men. First therefore the Catechism expounds
revelation, by which God addresses and gives himself to man, and the faith
by which man responds to God (Section One). The profession of faith
summarizes the gifts that God gives man: as the Author of all that is
good; as Redeemer; and as Sanctifier. It develops these in the three
chapters on our baptismal faith in the one God: the almighty Father, the
Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy
Spirit, the Sanctifier, in the Holy Church (Section Two).
Part Two: The Sacraments of Faith
15 The second part of the Catechism explains how God's salvation,
accomplished once for all through Christ Jesus and the Holy Spirit, is
made present in the sacred actions of the Church's liturgy (Section
One), especially in the seven sacraments (Section Two).
Part Three: The Life of Faith
16 The third part of the Catechism deals with the final end of man created
in the image of God: beatitude, and the ways of reaching it - through
right conduct freely chosen, with the help of God's law and Grace
(Section One), and through conduct that fulfils the twofold commandment
of charity, specified in God's Ten Commandments (Section Two).
Part Four: Prayer in the Life of Faith
17 The last part of the Catechism deals with the meaning and importance of
prayer in the life of believers (Section One). It concludes with a brief
commentary on the seven petitions of the Lord's Prayer (Section Two),
for indeed we find in these the sum of all the good things which we must
hope for, and which our heavenly Father wants to grant us.
18 This catechism is conceived as an organic presentation of the
Catholic faith in its entirety. It should be seen therefore as a unified
whole. Numerous cross-references in the margin of the text (numbers found
at the end of a sentence referring to other paragraphs that deal with the
same theme), as well as the analytical index at the end of the volume,
allow the reader to view each theme in its relationship with the entirety
of the faith.
19 The texts of Sacred Scripture are often not quoted word for word but
are merely indicated by a reference (cf.). For a deeper understanding of
such passages, the reader should refer to the Scriptural texts themselves.
Such Biblical references are a valuable working-tool in catechesis.
20 The use of small print in certain passages indicates observations of
an historical or apologetic nature, or supplementary doctrinal
21 The quotations, also in small print, from patristic, liturgical,
magisterial or hagiographical sources, are intended to enrich the
doctrinal presentations. These texts have often been chosen with a view to
direct catechetical use.
22 At the end of each thematic unit, a series of brief texts in small
italics sums up the essentials of that unit's teaching in condensed
formulae. These "IN BRIEF" summaries may suggest to local catechists brief
summary formulae that could be memorized.
23 The Catechism emphasizes the exposition of doctrine. It seeks to help
deepen understanding of faith. In this way it is oriented towards the
maturing of that faith, its putting down roots in personal life, and its
shining forth in personal conduct.
24 By design, this Catechism does not set out to provide the adaptation of
doctrinal presentations and catechetical methods required by the
differences of culture, age, spiritual maturity, and social and ecclesial
condition among all those to whom it is addressed. Such indispensable
adaptations are the responsibility of particular catechisms and, even
more, of those who instruct the faithful:
Whoever teaches must become "all things to all men" (I Cor 9:22), to win
everyone to Christ. . . Above all, teachers must not imagine that a Single
kind of soul has been entrusted to them, and that consequently it is
lawful to teach and form equally all the faithful in true piety with one
and the same method! Let them realize that some are in Christ as newborn
babes, others as adolescents, and still others as adults in full command
of their powers.... Those who are called to the ministry of preaching must
suit their words to the maturity and understanding of their hearers, as
they hand on the teaching of the mysteries of faith and the rules of moral
25 To conclude this Prologue, it is fitting to recall this pastoral
principle stated by the Roman Catechism:
The whole concern of doctrine and its teaching must be directed to the
love that never ends. Whether something is proposed for belief, for hope
or for action, the love of our Lord must always be made accessible, so
that anyone can see that all the works of perfect Christian virtue spring
from love and have no other objective than to arrive at love.
Jn 17 3.
1 Tim 2:3-4.
Cf. Acts 2:42.
Cf. John Paul II, Apostolic Exhortation Catechesi tradendae 1; 2.
Cf. CT 12.
Extraordinary Synod of Bishops 1985,. Final Report II B a, 4.
John Paul II, Discourse at the CloSing Of the Extraordinary Synod of Bishops 7 December 1985: AAS 78, (1986).
Extraordinary Synod of Bishops 1985, Final Report II B a, 4.
Cf. Mt 10:32; Rom 10:9.
Cf. CT 20-22; 25.
Roman Catechism, Preface II; cf. I Cor 9:22; I Pt 2:2.
Roman Catechism, Preface 10; cf. I Cor 13 8.