A Small Study on the Roman Catechism, Paragraphs 16-25

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.

Love is the greatest; however, why doesn’t the Roman Catechism state the awesomeness of the imputed righteousness of Christ alone?  It is no doubt the greatest gift of a believer in Christ.  There is no greater thing then Jesus’ death and resurrection.   We must focus on the gospel of grace and peace.  

Joy and Comfort to the Greatest Sinner

     The Bible is clear about God's mercy; that is, it is proclaimed to the greatest sinner.  God's mercy and love and lovingkindnesses is through our Lord and Savior Jesus Christ.  All the believing ones will know the mercy of God in and through Christ Jesus our great God and King. 

Studying the Catechism from a Reformed Viewpoint

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".

The Fathers of the Church contradict the two sources of authority in Scripture and Tradition for they believe in sola scriptura. 

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.

The training of God’s people is the Word of God and everything is subordinate to that alone because it is the very Voice of God.

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 Prayer).

There shouldn’t be baptismal regeneration or seven sacraments but monergistic regeneration and two sacraments.  I agree that the Lord’s prayer is a prayer for believers. 

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 Savior; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).

We do not enter the faith at baptism but the sovereign regeneration by the Holy Spirit that gives us faith and applies the work of Christ alone to us. 

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).

We ought not to think we are sanctified through the merits of other saints but it is wholly the work of Christ alone in a past tense and in a progressive sense.

More on the Roman Catholic Catechism

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.

There is no doubt that the Christian faith is about repentance; however, the catechetical training should not include Marian dogma.  It is not apart of the Gospel to include Marian dogma. That is, the Gospel is about the imputed righteousness of Christ alone not infusion of grace.  Rome acknowledges the Gospel in the Apostles Creed, but she denies it when affirming the dogmas of Mary. 

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 catechesis."

Does this include Marian dogma?  How was that apart of the faith during the apostles?  How was a denial of imputed righteousness as a legal fiction something that was included in the Christian faith?

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.

These fathers of the Christian faith taught sola scriptura. They did not support the Roman dogma of Scripture and tradition as the final authority. 

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 catechisms

The Council of Trent rejects faith alone through Christ alone, but Vatican II welcomes non-Christians and the Catechism also says that Muslims are apart of the Christian faith. 

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 Fathers' wish.

There is a problem because Rome adheres to things outside and contrary to the Gospel of grace and peace.  That is, she believes the Marian dogmas are apart of the Gospel when they are not.  Why add to the Gospel when the Bible alone offers the true Gospel?  May God help Roman Catholics to see the light of imputed righteousness of Christ alone in His life and death alone as the foundation of what is most important!

An Old Gospel Hymn "I'd Rather Have Jesus"

1. I’d rather have Jesus than silver or gold;
   I’d rather be His than have riches untold;
   I’d rather have Jesus than houses or lands;
   I’d rather be led by His nail-pierced hand
• Refrain:
  Than to be the king of a vast domain
  And be held in sin’s dread sway;
  I’d rather have Jesus than anything
  This world affords today.
2. I’d rather have Jesus than men’s applause;
   I’d rather be faithful to His dear cause;
   I’d rather have Jesus than worldwide fame;
   I’d rather be true to His holy name
3. He’s fairer than lilies of rarest bloom;
   He’s sweeter than honey from out the comb;
   He’s all that my hungering spirit needs;
   I’d rather have Jesus and let Him lead

If it came down to Jesus or things in this old world, we must chose Jesus.  However, our Heavenly Father knows that we need a home to live in and other things pertaining to life.  He knows we need these things but it should be about getting them in the right way.  We ought to get things through Christian prayer and His elect angels are watching over us and they surround us.  This song should be our testimony for Jesus. Amen.

More Study of the Roman Catechism

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."

It is one thing to say this devoid of the Roman context.  Are the Romanists successors of the apostles?  What is the gospel of Rome?  Isn’t works of satisfaction with a faith devoid of deadness?  How can faith and works justify a person?  The fact is we are justified by faith alone in Christ alone.  Grace is all-sufficient.

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 and prayer.

I agree that the Gospel is what has been passed down.  The Gospel is not apart of the assumption of Mary.  There was no belief in the Assumption of Mary in the early church but only a non-Christian account of the story of Mary and her assumption.  There is one pope in church history who rejected the story.  

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 Christ.

What does it mean to believe in Jesus as the living Son of God?  It means that we trust His promises and His death and bodily resurrection.  Jesus is the eternal Son of God.  Rome does not disagree, but to add the immaculate conception as part of the Gospel because it is a dogma is a terrible thing. 

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."

The fullness of the Christian life is not apart of papal infallibility.  It is a life centered on the Word of God alone as the sole foundation of our faith.  We ought to educate our children but not with myths but sound doctrine. 

A Study of Paragraph 1 of the Roman Catechism

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 Savior. 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.

I am going to do an apologetical study on each paragraph in the Roman Catechism.  I am not sure what the extent of my studies will take me or how long I will dwell on each paragraph.  I think it is important to study the Catechism.  I would say this paragraph is sort of misleading because one must go through Mary to get to our Redeemer.  It has a lot of good things to say but the Pope’s modified universalism and CCC 841 take away from the apparent exclusivity of Christ as Redeemer and Lord.  To go through Mary is to find our Savior through a different means then going directly to Him alone.  We ought to go to Christ alone and none other.  We are divided by sin but it is sin to ask the Roman Catholic to explicitly believe in Christ but not the Animist in the universalistic sense.  There is no universalism but only explicit belief in Jesus Christ our Lord and Redeemer.