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 fulfills the twofold commandment of charity, specified in God's Ten Commandments (Section Two).
The law points us to Christ but we cannot earn salvation with it with faith. The right way to salvation is through Christ alone by faith alone. The Ten Commandments are different then the Reformed Ten Commandments. I believe we shall see that the Protestant Ten Commandments honor Scripture above Rome. We ought to be conformed to the image of God through Jesus Christ. The image of God does not mean we are good but that we have dignity.
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.
A Christian always prays. We ought to pray all the time. Certainly someone who does not pray is not a Christian. The Lord’s Prayer is a good tool to use to form our prayer requests. However, saying it in a repetitious way is meaningless and cannot earn for us anything.
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.
It is interesting to see the Catholic faith presented; however, it does not correspond to the Word of God alone but to a corrupted tradition.
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.
The Scriptures in some cases are distorted. We ought to quote the whole of Scripture and the essence of its meaning.
20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.
Apologetics means defending what the Bible alone teaches; however, it could manifest itself in church history among the early fathers. Its not what tradition teaches that is our ultimate authority. We must submit to Scripture alone because it is God-breathed.
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.
Often the patristic information does not line up with the sources themselves! Doctrine should be formed with the fathers of the church as a slave or servant of Scripture alone!
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 formula. These IN BRIEF summaries may suggest to local catechists brief summary formula that could be memorized.
We ought to memorize the Word of God and sources that CONFORM to it.
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.
Doctrine impacts life. We are to live by doctrine and our lives should reflect that.
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" (1 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 conduct.
Truth never changes. To suggest it is limited to culture is false. I am not sure if John Paul meant that but the sound exposition of the Word of God should be the centrality of worship for the believing Christian.
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.
