The Requirements of a Catholic Catechism
Schwenniger, A B The Catholic World, A Monthly Magazine of General Literature and Science (1865-1906); Sep 1895.
We do not propose to give in this article a treatise in full on Catechism. It is not our intention to write a history of the Catechism of Christian Doctrine, nor is it our purpose to explain the great importance of catechetical instruction, or to dwell on the duty of the pastor as catechist. We shall endeavor to answer as briefly as possible the two following questions: 1st. What is a catechism of Christian doctrine? 2d. Which are the qualities that go to make up a really practical catechism?
I. The term catechism is applied to a book containing in a succinct form the elementary truths of Catholic doctrine, methodically disposed in questions and answers and written in language intelligible to children. Considering this definition, we call special attention to the word elementary, because it is the object of the catechism to teach the child the plain, simple truths of faith. This excludes from the subject-matter of the catechism at once all intricate questions, objections, problematic opinions, etc., unless they be very common and generally known. The imprudence of a catechist introducing side issues may sow the seed of doubt and disturb the happy quiet of a heart full of faith. Christian doctrine in itself is food for the mind so nourishing and elevating, and delight for the heart so charming, that the catechist need not go out of his way and lose his precious time picking up on the roadside the wormwood of subtleties. Let, then, the catechist break the healthful bread of Christ’s teachings for the child, open up his budding mind, that the grandeur of Christian doctrine may shine upon it, as the rays of the sun upon the budding flowers of spring. The Apostles’ Creed in compendium contains the chief truths of faith and justly greets the child on the first page of the catechism. The question, “Who made known to the Apostles the truths of faith?” naturally leads to the sources of faith, viz., Tradition and the Bible; Tradition in the broad sense of this word, being the normal handing down of the doctrine of Christ from generation to generation, should occupy the first place. Let us add a remark concerning Bible history as an element of the catechism. We cannot approve of the opinion of those who purpose to teach catechism through Bible history, since Bible history has decidedly its own province in religious instruction, and is apt to divert the child’s mind from the essential point in view, viz., to impress on the young understanding the elementary truths of faith in clear terms. Gruber, a well-known catechist, who made Bible history the leading feature of his catechism, after due experience reconsidered his plan and was forced to acknowledge his mistake. The renowned Hirscher, another great catechist, committed the same blunder and repented his error. The celebrated Mey could not persuade his contemporaries to adopt Bible history as the means of teaching catechism. We might also mention that Fleury and Fenelon became satisfied that this method was faulty and dropped Bible history. The elementary truths of faith, and nothing else, form, according to our definition, the subject-matter of catechism.
THE MOST APPROPRIATE BEGINNING.
Writers of catechisms generally preface the subject-matter with an introduction. Admirable and most practical is the manner in which Bellarmin begins his wonderful little catechism by placing the sign of the cross at the head of it. This sign embodies the principal mysteries of faith; and the catechist Mey says truly, that “the sign of the cross appearing on the first page of the catechism brings the home, and especially the mother, in direct relation with the school and the catechist, because at the mother’s knee the child has learned to make and to love this sign of our redemption. This very fact makes the catechism as welcome to the child as an old acquaintance, and at the same time impresses upon it, as it were, a halo of sacred dignity.”
ARRANGEMENT OR DIVISION OF SUBJECTS.
The division of the subject-matter is of great importance, and we hold that the old, well-tried division, De Deo Uno et Trino, De Deo Creatore, De Deo Redemptore, De Deo Sanctificatore, De Deo Remuneratore, is by far the best and most practical. The chapter De Deo Sanctificatore includes as a natural and essential element the doctrine of the co-operation of free will with grace, and here is the right place for the treatise on the commandments.
II. Which are the qualities that go to make up a really practical catechism? is the second question we propose to answer. That a catechism should be orthodox goes without saying, and is taken for granted when it has the imprimatur of the Ordinary. Our definition of catechism claims that the doctrine of the church must be taught in language intelligible to children. In this connection we might quote St. Augustine, who says: “Doctrina Christiana ita doceatur, ut pateat, placeat, moveat.”
Pateat. The catechism must use such terms of expression as may be readily understood and easily memorized by the child, for the recitation should be “something more than a pat sing-song of parrot-like answering”; in other words, the recitation must be proof that the child that has learned the questions and answers has not only accomplished a feat of memory, but really understands what it has memorized. Words like transubstantiation, hypostatic union, indestructibility should be excluded. At the same time the terms of expressions must not be vague but very concise, in order to convey the exact meaning of the doctrine.
Placeat. The questions and answers should be plain, brief, rhythmical. By plainness we mean that the sentences should not be made up of complicated periods, but should be most simple in construction. By briefness we mean that the sentences should be short, excluding every superfluous word. By rhythm we mean “the harmonious flow of vocal sounds” (Webster). It is generally admitted that rhythm has a peculiar charm for the ear and aids the child in no small degree in the work of memorizing.
Moveat. The questions, the answers, and especially the applications, if such be given at the end of a chapter, should breathe a certain warmth that may move the heart of the child. This is of great importance, because catechism has for its scope both to enlighten the young intellect by teaching the truths of faith, and to animate and strengthen the will of the child, that it may love God and act according to his will. A language frigid and indifferent does not touch and inspire the young heart. It is quite different to ask: What did Christ suffer for us? or to ask: How much did our dear Saviour suffer for us? The latter question not only asks for an answer from the intellect, but by its affectionate words elicits a sympathetic sentiment. The “applications” after each chapter offer splendid opportunities by way of exhortation to awaken and stimulate the zeal of the child to serve God, and a practical catechism should avail itself of such a precious chance. “Videant catechistæ ut doctrina Christiana moveat.”
THE QUESTION OF VERBAL FORM.
We beg to make a final remark. The language of a catechism of Christian doctrine should be as near as possible the language of the Bible, not only because in this way Tradition and Holy Scripture concur in teaching the truths of faith, but also because the religious complexion of our modern society makes it very desirable and almost peremptory. Short and striking quotations from the Bible fortify the child against attacks from non-Catholics, who make the Bible the only source of faith. It is, beyond a doubt, a most difficult task to produce a catechism that satisfies all demands. The very fact that the number of catechisms is so great, goes to prove this. Whoever brings along with the indispensable talents experience and zeal, to write this great little book (crux auctorum), deserves praise even if his efforts should not be crowned with perfect success.
FAULTS OF THE BALTIMORE CATECHISM.
Glancing over the field of catechetical literature, our eyes behold among many good catechisms one very noteworthy, the so-called Baltimore Catechism, and it is but natural that we should review its merits sine ira et studio. This catechism has been greeted and welcomed with great joy in our Sunday and parochial schools. It has been tried and, without belittling its good qualities, we are bound to say it has been found wanting.
If explanations and comments have been deemed necessary, we cannot quote that fact as a sign of deficiency; but when the Rev. James P. Turner makes the very laudable and successful effort to add to this catechism of sixty-eight pages a vocabulary of forty-three pages, the suspicion arises that such a catechism seems to stand very much in need of that help and assistance for which a vocabulary is compiled. Whoever takes the trouble to examine the forty pages of this valuable vocabulary can easily judge as to the language of the Baltimore Catechism, and we fear that his judgment will not be so very favorable. The terms of expression used and the phraseology challenge the critic’s confession, that the language lacks conciseness, briefness, and simplicity. If the questions were numbered, we would refer to the number of those questions that we find especially wanting. An unprejudiced and competent reader will find our opinion well founded. Let us mention, among many, pages 9, 10, 13, 16, 22, 34.
The division of the subject-matter is based on the Apostles’ Creed, and of course is laudable. But we must take exception to the preface, which treats of the creation of the world and of man, whilst this is the special object of the fourth lesson. The fifth lesson seems to us very deficient, because it ignores entirely the gratia Creatoris. To say that our first parents “were innocent and holy,” does not by any means do justice to the subject. The child has to get at least an idea of the difference between the natural and supernatural gifts of God to man. Sanctifying grace (gratia Creatoris) was given to man when he was created, and this sanctifying grace made man holy and heir to heaven. Misleading in a way is the question, “Which were the chief blessings intended? etc. . .”; and the answer does not supply the want of clearness, because the constant state of happiness does not express the full value of what God not only intended to give, but really bestowed upon our first parents. We have not overlooked the word “constant,” which to a certain degree covers the expression “intended”; but the whole treatise on the creation of our parents is not satisfactory. It is no sufficient excuse to say that grace is defined on page 19, because here the author treats on gratia Redemptoris, and therefore it would be more correct to say in the answer to the preceding question: “and the regaining of grace for man” (not men). To omit other deficiencies, we beg to take exception to the first answer on page 35: “Perfect contrition is that which fills us with sorrow and hatred for sin, because it offends God, who is infinitely good in himself and worthy of all love.” Palmieri says in his tractatus De Pœnitentia: “Perfecta nempe est contritio, quæ citra Sacramenti realem usum hominem Deo reconciliat; imperfecta, quæ sine Sacramento id non potest præstare. . . . Divisio hæc proprie petitur ex effectu (non ex motivo). Cum nimirum contritio eo spectet, ut hominem disponat ad reconciliationem cum Deo, ea contritio dicitur perfecta, quæ id ex se solo assequitur—(S. Thomas Aquinas De Lug. et multi alii). We will not press the lapsus pennæ when the author says, on page 37: “but (he) must also repeat all the sins he has committed,” etc. We have to disapprove also of the words “is the Sacrament which contains”—in the last line on page 40; it should read: The Holy Eucharist is the body and blood, etc. I never could satisfactorily explain why the authors of catechisms do not treat on the Holy Sacrifice of the Mass first, and on the Blessed Sacrament in the second place. It seems so natural that the child should first get acquainted with the Holy Sacrifice of the Mass, wherein the transubstantiation takes place and the host is consecrated, which is given in Holy Communion and which is adored when in the ciborium. On the other hand, ever since the Reformation, which has desolated the non-Catholic church by abolishing the Holy Sacrifice of the Mass and has left only meeting-houses, the child should more and more understand and appreciate that the Holy Sacrifice of the Mass is the centre of all worship, the pulse of the heart, as it were, of the Catholic Church. “Sed hæc hactenus. Jam satis terris nivis atque diræ grandinis.”
We are sorry to say that biblical quotations find no place in this catechism.
One word more as to putting questions. It is a rule generally acknowledged, that yes-and-no questions should be avoided as much as possible. On page 7 we notice six questions of that nature, and whoever goes through the whole book will be surprised to find so many questions of the same nature.
There seems to be a general desire for a really good catechism. For the advanced classes it should be an explanatory catechism, which would serve to instruct a Catholic for life and fortify his faith. An abridged catechism should be compiled, to prepare children for confession and first Holy Communion.
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