The Catechism of the Council of Trent was directed to all priests. The recently released Catechism of the Catholic Church was directed to all bishops. The Catechism of Pope St. Pius X is that pope's partial realization of a simple, plain, brief, popular Catechism for uniform use throughout the whole world. In other words it is directed to the layman . It was used in the ecclesiastical province of Rome and for some years in other parts of Italy. It was not, however, prescribed for use throughout the universal church. Aeterna Press

Excerpt from Catechism of the Council of Trent: Translated Into English With Notes, Etc Question III. - Christ came into this World to teach the Faith, which the Apostles and their Successors afterwards propagated. But, as he had foretold that he would give a Teacher of justice to be the light of the Gentiles, that his salvation may reach even to the farthest part of the earth (is. Xlix. In these days he hath spoken to us by his Son (heb. I. 2) whom also by a voice from heaven, from the excellent glory (2 Pet. I. He has commanded all to hear and to obey. And then the Son gave some, apostles, and some, prophets, and others, pastors and teachers (eph. Iv. To announce the word of life; that we might not be carried about like children, tossed to and fro with every wind of doctrine, but (eph. Iv. Adhering fast to the firm foundation of the faith, might be built together into an habitation of God in the Holy Ghost (eph. Ii. Question IV. - How the Words of the Pastors of the Church are to be received. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

A fast-paced, fascinating life. From poor peasant to Pope. He condemned Modernism, allowed Communion at seven, reformed Church music & the Breviary, initiated a new code of Canon Law, etc., and set out "to restore all things in Christ".

During the Catholic Counter-Reformation, the Council of Trent commissioned the Roman Catechism (or Catechism of the Council of Trent, published 1566) to expound doctrine and to improve the theological understanding of the clergy. It differs from other summaries of Christian doctrine for the instruction of the people in two points: it is primarily intended for priests having care of souls (ad parochos), and it enjoyed an authority within the Catholic Church equalled by no other catechism until the Catechism of the Catholic Church (1992). The need of a popular authoritative manual arose from a lack of systematic knowledge among pre-Reformation clergy and the concomitant neglect of religious instruction among the faithful.The Council intended the projected Catechism to be the Church's official manual of popular instruction. The seventh canon, "De Reformatione", of Sess. XXIV, runs: "That the faithful may approach the Sacraments with greater reverence and devotion, the Holy Synod charges all the bishops about to administer them to explain their operation and use in a way adapted to the understanding of the people; to see, moreover, that their parish priests observe the same rule piously and prudently, making use for their explanations, where necessary and convenient, of the vernacular tongue; and conforming to the form to be prescribed by the Holy Synod in its instructions (catechesis) for the several Sacraments: the bishops shall have these instructions carefully translated into the vulgar tongue and explained by all parish priests to their flocks . . .". In the mind of the Church the Catechism, though primarily written for the parish priests, was also intended to give a fixed and stable scheme of instruction to the faithful, especially with regard to the means of grace, so much neglected at the time. To attain this object the work closely follows the dogmatic definitions of the council. It is divided in four parts: I. The Apostles' Creed; II. The Sacraments; III. The Decalogue; IV. Prayer, especially The Lord's Prayer. It deals with the papal primacy and with Limbo, points which were not discussed or defined at Trent; on the other hand, it is silent on the doctrine of Indulgences, which is set forth in the "Decretum de indulgentiis", Sess. XXV. The bishops urged in every way the use of the new Catechism; they enjoined its frequent reading, so that all its contents would be committed to memory; they exhorted the priests to discuss parts of it at their meetings, and insisted upon its being used for instructing the people. To some editions of the Roman Catechism is prefixed a "Praxis Catechismi", i.e. a division of its contents into sermons for every Sunday of the year adapted to the Gospel of the day. There is no better sermonary. The people like to hear the voice of the Church speaking with no uncertain sound; the many Biblical texts and illustrations go straight to their hearts, and, best of all, they remember these simple sermons better than they do the oratory of famous pulpit orators. The Catechism has not of course the authority of conciliary definitions or other primary symbols of faith; for, although decreed by the Council, it was only published a year after the Fathers had dispersed, and it consequently lacks a formal conciliary approbation. During the heated controversies de auxiliis gratiae between the Thomists and Molinists, the Jesuits refused to accept the authority of the Catechism as decisive. Yet it possesses high authority as an exposition of Catholic doctrine. It was composed by order of a council, issued and approved by the pope; its use has been prescribed by numerous synods throughout the whole Church; Leo XIII, in a letter to the French bishops (8 Sept., 1899), recommended the study of the Roman Catechism to all seminarians.

In this comprehensive guide, Father Francis Spirago provides a detailed and thorough explanation of the Catholic religion, covering a wide range of topics from the fundamental beliefs to the practical aspects of living a Catholic life. The Catechism Explained serves as an invaluable resource for those seeking to deepen their understanding of the Catholic faith, offering clear and concise explanations that are accessible to readers of all backgrounds. Whether you are a lifelong Catholic or simply curious about the religion, this book will provide you with the knowledge and insights needed to navigate the rich and complex world of Catholicism.

2021 Reprint of the 1934 Edition. Facsimile of the original edition and not reproduced with Optical Recognition Software. The Council of Trent clarified ambiguities that plagued the early Catholic church through the Middle Ages, including The precise number and nature of the sacraments, The veneration of saints and relics, Purgatory, The authority of the pope, and The use of indulgences. The "either/or" doctrines of the Protestant reformers-justification by faith alone, the authority of Scripture alone-were rejected in favor of a "both/and" doctrine of justification by both faith and works on the basis of the authority of both Scripture and tradition. Additionally, the Latin Vulgate Bible was reaffirmed against Protestant insistence upon the original Hebrew and Greek texts of Scripture. In addition to its impact on Roman Catholic doctrine, the legislation of Trent also reformed the internal life and discipline of the church. Providing for the proper education of its future clergy in Catholic seminaries Requirements for the clergy, and especially the bishops, give more attention to the task of preaching. Financial abuses were brought under control, and Strict rules requiring the residency of bishops in their dioceses were established. The council also established specific prescriptions about the form of the mass and liturgical music. Contents: Catechism of the Council of Trent -- Appendix I. Definition of the Immaculate Conception of the Blessed Virgin Mary / Pius IX -- Appendix II. Definition of the infallibility of the Roman pontiff / Vatican Council [I] -- Appendix III. The inseparability of the contract and sacrament in Christian marriage / from the encyclical of Leo XIII -- Appendix IV. Dispositions for frequent and daily Communion / from the Decree approved by Pius X.

Includes a history of the first 40 years of the SSPX and the Most Asked Questions about the SSPX taken from The Angelus Magazine. Who was Archbishop Lefebvre? What is the Society of Saint Pius X? Weren't the SSPX and Archbishop Lefebvre excommunicated? What are Catholics to think of Vatican II? The 1983 Code of Canon Law? The Catechism of the Catholic Church? The Indult Mass? The Fraternity of Saint Peter? The New Mass? Sedevacantists? Pope John Paul II?

Excerpt: Gravity of the Situation 2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church's open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, vaunt themselves as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man. 3. Though they express astonishment themselves, no one can justly be surprised that We number such men among the enemies of the Church, if, leaving out of consideration the internal disposition of soul, of which God alone is the judge, he is acquainted with their tenets, their manner of speech, their conduct. Nor indeed will he err in accounting them the most pernicious of all the adversaries of the Church. For as We have said, they put their designs for her ruin into operation not from without but from within; hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain, the more intimate is their knowledge of her. Moreover they lay the axe not to the branches and shoots, but to the very root, that is, to the faith and its deepest fires. And having struck at this root of immortality, they proceed to disseminate poison through the whole tree, so that there is no part of Catholic truth from which they hold their hand, none that they do not strive to corrupt. Further, none is more skilful, none more astute than they, in the employment of a thousand noxious arts; for they double the parts of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally, and this almost destroys all hope of cure, their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy. Once indeed We had hopes of recalling them to a better sense, and to this end we first of all showed them kindness as Our children, then we treated them with severity, and at last We have had recourse, though with great reluctance, to public reproof. But you know, Venerable Brethren, how fruitless has been Our action. They bowed their head for a moment, but it was soon uplifted more arrogantly than ever. If it were a matter which concerned them alone, We might perhaps have overlooked it: but the security of the Catholic name is at stake. Wherefore, as to maintain it longer would be a crime, We must now break silence, in order to expose before the whole Church in their true colours those men who have assumed this bad disguise.