Catechesis
CATECHETICAL INSTRUCTION AS THE WORD OF GOD
Why we need to memorize the catechism.
By Laura Robbins
Introduction
The Greek word katechesis means “instruction by word of mouth, especially by questioning and answering.” This was a prominent way to teach all things secular and religious in the ancient world, used by Socrates and the Hebrews. It is the way Christ taught his disciples. It is the way the Church teaches her initiates, otherwise known as catechumens.
This whole article can be summed up by this quote from Pope Pius X’s encyclical, Acerbo Nimis.
“We are indeed aware that the work of teaching the Catechism is unpopular with many because as a rule it is deemed of little account and for the reason that it does not lend itself easily to the winning of public praise. But this in Our opinion is a judgment based on vanity and devoid of truth. We do not disapprove of those pulpit orators who, out of genuine zeal for the glory of God, devote themselves to defense of the faith and to its spread, or who eulogize the saints of God. But their labor presupposes labor of another kind, that of the catechist. And so if this be lacking, then the foundation is wanting; and they labor in vain who build the house. Too often it happens that ornate sermons which receive the applause of crowded congregations serve but to tickle the ears and fail utterly to touch the hearts of the hearers. Catechetical instruction, on the other hand, plain and simple though it be, is the word of which God Himself speaks through the lips of the prophet Isaias: “And as the rain and the snow come down from heaven, and return no more thither, but soak the earth and water it, and make it to spring and give seed to the sower and bread to the eater: so shall my word be, which shall go forth from my mouth. It shall not return to me void, but it shall do whatsoever I please and shall prosper in the things for which I sent it.” We believe the same may be said of those priests who work hard to produce books which explain the truths of religion. They are surely to be commended for their zeal, but how many are there who read these works and take from them a fruit commensurate with the labor and intention of the writers? The teaching of the Catechism, on the other hand, when rightly done, never fails to profit those who listen to it.”
If that is enough, then go memorize your catechism. If not, continue reading.
Necessity
Written catechisms have been used by the Church to teach the faith since the invention of the printing press. Therefore, those wishing to learn the faith should start with any of the abundance of catechisms approved by the Church down through the ages. But Catechisms are important for more than just the initiates; they are immensely important today for the Catholic laity in general in this age of rampant error, heresy, and apostasy.
Pope Pius X states elsewhere in Acerbo Nimis, “It follows, too, that if faith languishes in our days, if among large numbers it has almost vanished, the reason is that the duty of catechetical teaching is either fulfilled very superficially or altogether neglected.” The pope makes a bold statement very relevant to our day: If faith is lacking, it is not due to people not reading enough encyclicals or canon law, or not doing bible studies, it is due to the lack of catechetical knowledge of the adults. I would comment that it follows if people were not properly catechized in his day, people must be entirely devoid of catechetical knowledge in our day! The pope later on reiterates his point, “Since it is a fact that in these days adults need instruction no less than the young, all pastors and those having the care of souls shall explain the Catechism to the people in a plain and simple style adapted to the intelligence of their hearers.”
The Explanation of the Baltimore Catechism, also known as Baltimore Catechism 4, which received approbations by twenty-seven bishops, states, “It is a little compendium of the truths of our religion, of all we must believe and do. It contains, in simplest form, all that a priest learns during his many years of study. The theology he learns is only a deeper and fuller explanation of the Catechism.”
Memorize
Some people have a gift for memory, like G.K. Chesterton, who thumbed through a few books from a library and went on to write a whole biography on St. Thomas Aquinas! Most of us have to work at memorizing things. The catechism is perfect for that. In fact, it was purposely made to be memorized.
The necessity of learning the catechism should not be a stumbling block, yet, as the Catholic Encyclopedia cautions, once people have been admitted to the sacraments, they may imagine themselves fully instructed in the faith. This echos what St. Pius X said above. No one seems to like the catechism, especially if it requires memorization.
In a religion text, Chief Truths of the Faith, Fr. John Laux states, “The catechetical form of presentation has been abandoned, because, in the opinion of prominent educators, ‘it is conducive to memory work rather than to reasoning, encourages inefficient teaching, and makes almost no appeal to the interest of the pupil.’”
Most modern educators abandoned the ideal of memorization following the progressive ideal, but progressive theories in education are seemingly there not to help students, but rather to hurt them. To know something is to be able to call it to mind, to analyze it, to argue it, to teach it to others. In order to really know something, it must be memorized. It is the only way.
If we knew our catechism, not only could we evangelize better, but we would not unwittingly fall into error ourselves. Almost every single error (or heresy) can be corrected with just the Catechism. This is intentional as a catechism is supposed to contain all the truths necessary to salvation. The problem is most Catholics are not properly catechized, and this problem was evident back during the pontificate of Pius X and is egregiously evident today.
“It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life — for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones — but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion,” (Acerbo Nimis).
Well-known Catechisms
Now that we know we must learn our catechism, which one do we choose? It is important to note that not all catechisms are the same in wording and content because, as the Catholic Encyclopedia says, “At the same time it must be recognized that the conditions of the Church vary considerably in the different countries. In a Catholic country, for instance, it is not necessary to touch upon controversial questions, whereas in non-Catholic countries these must be thoroughly gone into.”
Numerous catechisms have been written down through the ages, but a few Catechisms have been well-favored, even translated into multiple languages to be distributed outside of their original country. The most important Catechisms are the following:
St. Peter Canisius
St. Peter Canisius is the author of the first complete set of catechisms. A catechism set is one that is graded (usually in three-parts, like that of Canisius) from easier material for young children to moderate material for older children, and then more difficult material for young adults and old adults alike. The Catholic Encyclopedia states that Canisius’ catechisms were translated into all European languages and were so successful “that the name Canisius came to be synonymous with Catechism.”
St. Robert Bellermine
“Bellarmine’s Catechism, which was written by command of Pope Clement VIII in 1597, has been copied in almost every other country in the world. At an early date it was translated into Arabic, Latin, Modern Greek, French, Spanish, German, English, and Polish. It had the warm approbation of Clement VIII, who prescribed it for use in the Papal States; of Urban VIII, who directed it to be adopted in all the Eastern missions; of Innocent XIII and Benedict XIV; particularly of the very important Council of all Italy, held at Rome, in 1725, which made it obligatory in all the dioceses of the peninsula; and finally of the Vatican Council which indicated it as the model for a proposed universal Catechism,” (Monsignor John Hagan, A Compendium of Catechetical Instruction).
Roman Catechism
This catechism, also known as the Catechism of the Council of Trent, is primarily intended for priests with the care of souls to be an aid for their sermons on religious instruction. It is also the only Catechism to be ordered and approved by a plenary Council, although a universal catechism for the laity was intended to be made by the Vatican Council but was interrupted.
Baltimore Catechism
Important for Americans, but good for everyone, it was order by the American bishops in the Third Plenary Council of Baltimore, and written in 1885.
The original four hundred twenty-one questions in Baltimore Catechism 2 are episcopally approved by the plenary council of Baltimore. Baltimore Catechism 1 contains half of these questions, making it easier for little children to learn before their first communion.
Rev. Thomas Kinkead authored the Baltimore Catechism 3 which contains almost one thousand supplemental questions. He also authored Baltimore Catechism 4, which repeats much of the supplemental questions in paragraph form. For this work, he received commendations from many of the American bishops.
Many versions of the Baltimore Catechism have been published, and most of the newer versions have reordered and reworded the questions so as to be incompatible “as a set” with the original catechisms and the original questions. Some of them are even named Baltimore Catechism 3 while still only containing the 421 original questions. The best catechisms for adults are the original Baltimore Catechism 3 or 4.
St. Pius X Catechism
Also called Catechism of Christine Doctrine, this catechism was written for the Diocese of Rome and was intended to be used throughout Italy. It was also translated into English, French, Spanish, and German to circulate it throughout Europe and America.
Catechism first, but not only
Does this mean we should never learn anything of our religion after we master the catechism? Absolutely not!
“Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes,” (Acerbo Nimis).
If you know your catechism, you know the truths necessary for salvation. God demands we both know our faith and live our faith. In order to live our faith, according to our state and our intellectual abilities, almost all are responsible to continue studying the faith. This will give a deeper understanding and a better ability to defend our Faith to others.
One of the best ways to learn more about the faith beyond the catechism is to read the sermons of the saints. Priests were required to ensure that their flock understood the faith and to do this, they were required to preach often on the basic tenets of the faith. There are many great books for this purpose, like the sermons of St. Alphonsus Liguori, St. John Chysostom, or those of St. John Vianney, among many others.
Do not end your education with the Catechism, but we all must start there!
