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Catechism of the Catholic Church
 Update on the Universal Catechism
Synod 1990/Cardinal Ratzinger
Five years ago the extraordinary session of the Synod of Bishops, celebrating the 20th anniversary of the end of the council, expressed almost unanimously the desire that a "catechismus sive compendium totius doctrinae catholicae, tam de fide quam de moribus" (catechism or compendium of all Catholic doctrine both as regards faith and morals) be prepared. Today we shall summarize before the assembly of the Synod of Bishops what has been achieved over the last five years in order to fulfill that desire.
Origin of Text
- Proposal of the Synod of Bishops welcomed by the Holy Father.
The fathers of the 1985 extraordinary session of the synod formulated their proposal in the following manner: "There is almost a unanimous desire that a catechism or compendium of all Catholic doctrine be drawn up, both as regards faith and morals, in order to act as a point of reference for catechisms or compendiums prepared in different countries. The presentation of doctrine must be biblical and liturgical, offering sound doctrine and at the same time one that is adapted to the actual life of Christians" (Final Report).
The Holy Father made this request his own and on July 10, 1986, formed a commission made up of bishops from different continents and those in charge of departments of the Roman Curia having competence in this area, under the chairmanship of the prefect of the Congregation for the Doctrine of the Faith. The Holy Father charged this commission with preparing a Catechism for the Universal Church.
- Bodies that have collaborated with the commission.
In carrying out its task the commission has been assisted by the following bodies:
a) An editorial committee made up of bishops (all residential) and an editing secretary.
b) A secretariat, coming from the Congregation for the Doctrine of the Faith, for the purpose of offering technical services for the coordination of work.
c) An advisory group (about 40) selected from different linguistic and cultural areas on the basis of their pastoral, catechetical and theological skills.
- Characteristics of this catechism and to whom it is addressed.
On the basis of the Synod of Bishops' directions, the commission initially laid down the drafting criteria, which can be summarized under three points:
a) This catechism should present an organic and synthetic treatment and, at the same time be as complete and concise as possible with regard to the essential elements and foundations of Catholic doctrine on faith and morals. All the aforesaid is in the light of Vatican Council II and in relation to the tradition of the church, drawing in abundance on the sources of Sacred Scripture, the fathers of the church, the liturgy and the magisterium of the church.
b) The addressees are those who have the task of compiling and approving
diocesan and national catechisms; therefore in first place come the bishops, doctors of faith, and through them the catechism writers, the catechists and the people of God.
c) After an examination of the various possible procedures, the commission decided to give the catechism a threefold structure (credo, sacraments, commandments), being of the opinion that this division had already proved its worth in the catechetical tradition.
- Stages and methods followed in the compilation.
On the basis of these directives the editing committee worked out, by the first semester of 1987, a first and then a second schema of the catechism. The commission examined it in its second session (May 1987) and indicated to the editorial committee the line to follow.
In December 1987, the drafters completed a final draft of a complete text, which was then submitted to the 40 members of the advisory group for their examination. The results of this consultation were appraised in the commission's third session (May 1988) together with the editorial committee. On this occasion it was decided to add a treatment on the Our Father as an epilogue to the three parts of the catechism.
Between June and December 1988, the editorial committee submitted the entire text for review, bearing in mind the many suggestions of the commission.
In February 1989, this text was presented to the commission as a draft. The commission gave its approval in principle, but nevertheless asked the committee to introduce further improvements and to see to the greater editorial unity of the whole. This revised draft was presented to all the bishops of the Catholic Church during November 1989.
This revised draft is, therefore, the fruit of an intense process of rewriting, of consultation and of reworking. The many suggestions made by the commission and the advisory group were of great use. The compilers made use of many adult catechisms, treatments of the faith and other catechetical works. They were very careful to present the Eastern tradition of the church adequately.
- Limits of the revised draft.
Sending this text to all the bishops, the commission was well aware that there were defects in the revised draft.
--The draft is not the definitive text. Nevertheless, the commission considered it sufficiently developed to serve as a basic text for consultation toward further elaboration of the Catechism for the Universal Church.
--The revised draft is not as homogenous as hoped. The work of editorially unifying the text, although at an advanced stage, has not been carried through sufficiently. There are repetitions and inconsistencies. This situation has advantages as well, the text is sufficiently open to allow for modifications. Differences in style enable preferences to be expressed for this or that style of writing.
- Breadth of the consultatior on the revised draft.
The effort to implement this consultation was notable also from the material and financial point of view Around 5,000 copies in three official languages (Spanish, English, French, were printed thanks to the exemplary collaboration of the Vatican Publishing House and the Vatican Press. With thc assistance of Holy See representatives, they were sent to every part of the world.
Results of the Consultation of the Episcopate
- Basic data.
a) From Sept. 10-15, 1990, the commission gathered in Rome to look at the results of the consultation. Its task was facilitated by notable preparatory work:
--In May, the secretariat embarked on a first study of all the replies that were gradually coming in. The replies were put into a computer with a quantitative analysis system. A search key enables all the thematic notes to be easily found. All the documentation was filed, and all the modi classified.
--In July, the editorial committee, assisted by a group of experts, proceeded to make a more rigorous and detailed examination of all the replies to synthesize into a series of proposals the main criticism made by readers of the revised draft. With the help of this carefully prepared documentation, the commission was able to look at the results of the episcopal consultation.
The report presented here is based on all the replies received by the commission until Oct. 15, there were 938 answers originating from these groups: 16 Curia dicasteries, 797 individual bishops and 23 groups of bishops outside the episcopal conferences representing 295 bishops (thus, a total of 1,092 bishops), 28 episcopal conferences, 12 institutions and 62 other correspondents.
b) From the quantitative point of view, the sum total of replies (individual
bishops, groups of bishops, episcopal conferences) covers about one-third of the worldwide episcopate (about 40 percent of the replies come from the two Americas, 31 percent from Europe, 15 percent from Asia, 11 percent from Africa, 3 percent from Australia an Oceania). Yet there is a great variety in responses from country to country. Some countries present a very elaborated position in the name of the entire episcopate (this is, for example, the case in regard to England, Argentina and Switzerland). In some countries, many bishops sent individual replies in addition to that of their episcopal conference (this was the case in regard to England and Italy, which also responded through regional conferences, as well as Canada). Other episcopates have not yet given common replies. Sometimes it was the competent commissions of the episcopal conferences that replied (Philippines, France) and at times ad hoc committees (as in the United States); some conferences sent reports by expert (Japan, Germany). Clearly, the majority of replies came from individual bishops. On several occasions the secretariat proceeded to quantitatively evaluate the replies, beginning at the end of May with a first sample. The most recent, that of Oct. 15, is based on 93 replies. In the course of these analyses one fact is surprising: The percentage of those who judge the revised draft as very positive, positive, satisfactory, rather negative or very negative, has remained constant despite an increase in the number of replies. We give below the data as of Oct. 15 and, within brackets as of the end of May: consider draft to be very good: 18.6 percent (26.8 percent); consider it to be good: 54.7 percent (51.1 percent); consider it satisfactory with reservations: 18.2 percent (12.1 percent); judge it in a very negative way: 5.8 percent (4.8 percent); reject it as being unacceptable: 2.7 percent (5.2 percent).
c) However, the quantitative aspect is not everything. The quality and the seriousness of those who examined the draft and commented on it allow me to assert that the consultation has reached a representative point regarding the contents. One could rightly consider the almost 1,000 replies, of which many are very complete, and about 24,000 modi express in a sufficiently representative manner the entirety of the topics and proposals which serve to improve the text. It was not a matter of taking a vote on the draft, but rather of a participation by the entire episcopate in the elaboration of the definitive text for the catechism. This participation ha already proven to be very fruitful.
In view of all the above, the results of the revised draft consultatior may be termed "representative."
- General results.
Before going into detail on the questions of content and composition, the two results that could be considered the principal ones of this consultation are the following:
a) The validity of the idea itself of the catechismus sive compendium de doctrina catholica, launched in 1985 by the Synod of Bishops, is clearly confirmed by the consultation of the bishops.
b) The revised draft has been widely accepted by the bishops as a possible basis for the elaboration of the definitive text. Nevertheless, it is admittedly clear that much remains to be done in order to achieve the final product.
On behalf of the commission, I wish to thank all those who have replied and who, despite their numerous tasks, found the time to study this draft, to discuss it with their colleagues, in groups or in various episcopal conferences along with their collaborators and experts. In the commission, we have and will continue to do our best to make good use of the contributions given in their replies.
The Main Problems Raised by the Consultation and the Decisions Made by the Commission to Solve Them
Below are summarized some of the major problems raised by the bishops' replies. First, we shall indicate them (a), then we shall give the replies (b) that the commission feels it can give.
- Aim of the Catechism
a) The problem concerning the aim of the catechism has raised many comments. Some have remained disappointed since something of more immediate utility "in the field" was expected. They find the text too theological, not sufficiently "experiential" and little suited to life today. Others are disappointed because they were thinking of something shorter, more concise, in the form of a short catechism. However, most appear to be in agreement with the basic schema of the current text. The problem of the title is highly tied up with that of the aim. The great majority have not faced this problem. The current title is sometimes criticized as being too pretentious. A good number are in favor of a "compendium." Some ask that what the 1985 synod asked for, a "catechism or compendium of Catholic doctrine," be adhered to.
b) The commission has expressed itself in favor of the current title. Indeed historical research, but also contemporary usage shows that the term catechism should be understood in an analogical sense; there is the "small catechism" and the "large catechism," the catechism for children and for adults, but also the catechism for use by those in charge of catechesis (this is the case of the "catechism for parish priests" issued by the Council of Trent). As for the size of the document, it is comparable to that of other catechisms, old and modern (such as the Dutch catechism or that of the German conference). For what it is, the catechism is a "compendium" of truths of faith. The term catechism therefore expresses the purposes, the aim of the document.
- Hierarchy of truths.
a) A recurring criticism, which has had wide echo in the mass media, is that the text does not properly respect the principle of the hierarchy of truths. It is not always easy to know what everyone means by this formula and even less to find clear guidelines as to the manner of accomplishing it. However, the connection of all truths with the nucleus of revelation constitutes a serious issue. This problem is often confused with that of theological notes: Some would like degrees of certainty as regards the different doctrines to be given.
b) In the preface to the catechism, the term is to be explained in the light of Vatican Council II and by the General Catechetical Directory. It is not a matter of establishing a criterion for the elimination of some truths, but of organic unity, the "symphony" of truth, the central reference of which is Jesus Christ. The four-part structure of the catechism is itself already an organic articulation of the truths of faith. In the text of the catechism, the truths solemnIy defined will be given in an explicit fashion.
- Use of sacred Scripture.
a) The way sacred Scripture is used in the revised draft has been greatly criticized. However, the reproach of using Scripture simply as dicta probantia as "proof texts," is often done without much explanation and examples. Certainly this is one of the greatest problems to be solved. It is necessary that criteria for the use of Scripture in the definitive text be proposed.
b) The commission will carefulIy examine all comments concerning this problem, bearing in mind the catechism's aims (which are not a scientific study of exegesis). The methods indicated in Dei Verbum must guide the use of Scripture in the final version of the catechism. The problem is to be examined by a mixed group of experts theologians and exegetes.
- Reference to Vatican II.
It is generally recognized the Vatican Council II is presented well and in full detail in the draft. On the other hand all are aware that the document's aim is not to be a "compendium of Vatican II," and it is not the number of citations that guarantees fidelity to the teachings of the council. Yet, having said this, it has to be admitted that there are some gaps. Some stress that Ad Gentes and Apostolicam Actuositatem are little utilized, and this is true. Gaudium et Spes could inspire the Christocentric vision of the whole of the catechism and the treatment of morals in particular. Sacrosanctum Concilium should be cited to a greater extent in the second part. Also, other conciliar and postconciliar documents deserve greater attention. The commission recognize the validity of these comments.
- The summaries.
a) The summaries have been the subject of a vast debate. Many appreciate them, others feel it would be sufficient to publish only them as a catechism, whereas others fear that this is impossible. As for presentation, opinions vary: Some find that the ""precis" in the second part better correspond to what is required--a clear and complete summary of what is stated in the text. Others find them too long. Some would like formulas in the form of "question-answer"; others still hope that they will be placed at the beginning and not at the end of each article. It is necessary to eliminate the citations, say others; others ask that references be put in footnotes.
b) The commission considers that the "precis" are to be kept. They are needed to condense the essential in the doctrine in concise formulas, which preferably use words of Scripture, the liturgy, the fathers and the magisterium. As far as possible they should be able to be memorized (even if this demand falls more within the ambit of local catechisms). They should be drawn up in collaboration with catechetical experts.
- Non-Christian religions.
a) The presentation of non-Christian religions has aroused much comment. Some criticize the fact that they are placed within the setting "man in search of God": Don't they already benefit possibly by the light of revelation? However, dialogue among religions has not been mentioned.
b) The presentation of non-Christian religions will be modified. The introduction will present those elements which are common to religious expression in the perspective of man "capable of seeking God." We must forgo a description of the different religions, since it would be too superficial. In the chapter on the church, the relationship between Christian faith and non-Christian religions is discussed in the perspective of Vatican II. As for the question whether or not non-Christian religions are already participating in revelation, the commission feels that the magisterium has still not made any sufficiently clear pronouncement.
- Exposition on Christian morals.
a) This part has been a particular target of criticism, often orchestrated, in regard to the catechism project. The press has fully played on it. It was to be expected that the mass media would be particularly interested in the moral part and, since the revised draft proposes to give the entire Catholic doctrine in this field, it is not surprising that it has aroused the same criticism that moral teachings encounter today. Nevertheless, it is also true that this is the part that receives the most criticism also in the reports of bishops and episcopal conferences. After all, this is explained by the fact that no other area of Catholic doctrine is so controversial, so difficult to treat, as that of morals. All the same, there is wide acceptance of this section as a basic text, and many have praised the effort to present Catholic moral teachings in a synthetic manner, open to contemporary problems.
Some say that that is the part of the revised draft that is best suited to modern Christian life.
b) The commission has decided to proceed with a general revision of the third part. Although integrating the essential parts of the actual text, this revision will follow the following criteria:
--Give greater importance to the perspective of man's final destiny.
--Develop the theme of moral growth by means of virtue and grace.
--Show more explicitly how moral actions are incorporated in the life of individuals, in history and in the cosmos.
--Keep in sight the Ten Commandments, presenting them as the development of the twofold commandment of love in teaching specific moral points.
--Articulate more explicitly the link between virtues and the commandments, between the practice of the commandments and evangelical perfection.
- The fourth part on Christian prayer.
The epilogue on the Our Father has aroused much enthusiasm. Nevertheless, some reject it. Others would like it shorter. Many ask that this part should also include the themes of meditation, other prayer forms, popular devotions and Marian prayer. Many want the Our Father to be not only an epilogue but to become the fourth section.
b) The actual epilogue will be changed into a fourth section devoted to Christian prayer. This part will have two sections: The first will deal with "prayer in Christian life"; the second, based on the current epilogue, will be a commentary on the Our Father. We shall not undertake to lengthen the catechism, and we will avoid useless repetition. Some parts from other sections of the text will be incorporated into the new section on Christian prayer. The Hail Mary will be dealt with in the section on Christian prayer in an article on prayer to Mary and to the saints.
- Gaps to be filled.
In the revised draft, there are some gaps to be filled, themes to be developed, aspects to be better emphasized. The commission will bear in mind in the final draft the following points:
--The consecrated and religious life (evangelical counsels).
--References to levels of authority of documents of the magisterium (avoiding theological notes, but making a distinction in Christian doctrine between that which is essential and that which is derived).
--The vocation of all the baptized to holiness.
--The role of the laity in the church.
--The social doctrine of the church.
--The missionary dimension of the church.
--The ecumenical dimension (uniting ecumenical sensitivity and a clear exposition of Catholic doctrine).
Perspectives
Here, therefore, is a brief description of the road taken after the 1985 synod. With the help of God and the generous collaboration of many people, the great project conceived five years ago by the synod fathers and taken up by the Holy Father has begun to take shape. Many stages have been completed and it is now, with the help of God, entering the final stage of completion. The question is: What are, as far as we can see, the next steps?
After the careful study of the replies to the revised draft, implemented between May and September, it is now a matter of examining the many proposals for changes to the text (24,000). To this end, the commission has asked the help of experts in various fields. Their task will be above all the analysis of the proposals and the formulation of a corrected text. The final writer, with the collaboration of the editorial committee, is to integrate these texts in a "pre-definitive" version of the catechism, which will be submitted to the judgment of the commission; when it has finished the last corrections, the commission will forward the text to the Holy Father. It is he who has the authority to publish it.
It is still premature to say how much time is needed to complete these stages. The many words of encouragement expressed by so many brothers in the episcopate, by priests and by the faithful who await this work, allow us to hope that the text could be published in 1992. So that this work may be carried out "for the glory of God and the salvation of the world," please continue to offer support through your prayers for all those who are working on it.
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