Since the catechism treats these questions, it is a book which interests many people, far beyond purely theological or ecclesial circles. Ulf Ekman , former Charismatic pastor and the founder of Livets Ord , says that the Catechism is "the best book he has ever read".
It was expected that the universal Catechism would serve as a source and template for inculturated national catechisms. The Compendium of the Catechism of the Catholic Church was published in , and the first edition in English in It is a more concise and dialogic version of the Catechism. The text of the Compendium is available in fourteen languages on the Vatican website, which also gives the text of the Catechism itself in nine languages.
Youcat , a catechism for youth, based on the Catechism and its Compendium , was published in The Vatican has acknowledged that some translations of Youcat contain errors regarding Church teaching on the status of other religions, contraception and euthanasia, whether due to simple error or poor translations. From Wikipedia, the free encyclopedia. Catholicism portal Christianity portal. And then the Ut unum sint on ecumenicalism, the moral encyclical Veritatis splendor , and the Fides et ratio … also the Catechism of the Catholic Church ".
Accessed 1 February The U. From the title page. Catechism of the Catholic Church, Second Edition. Libreria Editrice Vaticana. Retrieved 2 October Retrieved 5 October Georges Marie Martin, O. The New York Times. Our Sunday Visitor. L'Osservatore Romano. Charles Borromeo Catholic Church. Retrieved 30 May United States Conference of Catholic Bishops.
The Catechism of the Catholic Church on the State | Acton Institute
Archived from the original on 12 March Retrieved 12 May Merriam-Webster, Incorporated. Neufeld Bruce M. Metzger ed. The Earliest Christian Confessions.
Retrieved Archived from the original on 31 May Hahn Brazos Press. Emmaus Road Publishing. Archived from the original on Charisma News. Pope John Paul II. Eastern Orthodox Church Judaism. Bibliography Teachings. Eponymous places In popular culture.
Under the discussion of the commandment not to murder, CCC opposes intentional homicide, abortion, genetic engineering, euthanasia, and suicide. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being. In the face of mounting selfism and promiscuity, however, CCC trumpets the Catholic consensus on abortion and any other attempts to murder innocent life:.
These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law.
When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined. The commandments prohibiting adultery, dishonesty, and greed are also to be respected by the civil magistrate. It is in this exposition of the 8th commandment, however, that one observes the appearance of conflict, as herein the Catechism seeks to blend classic views of property with the alloys of some modern views.
Willfully damaging private or public property is contrary to the moral law and requires reparation.
You are here
The implications of the eighth commandment for the state are exhibited:. Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly. Another task of the state is that of overseeing and directing the exercise of human rights in the economic sector.
However, primary responsibility in this area belongs not to the state but to individuals and to various groups and associations which make up society.
Ethics and the Catechism of the Catholic Church
Any system in which social relationships are determined entirely by economic factors is contrary to the nature of the human person and his acts. A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. A system that subordinates the basic rights of individuals and of groups to the collective organization of production is contrary to human dignity. The Church has rejected the totalitarian and atheistic ideologies associated in modern times with communism or socialism.
Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice. Reasonable regulation of the marketplace and economic initiatives, in keeping with a just hierarchy of values and a view to the common good, is to be commended. In this recent Catechism, there are still remnants of unfortunate leftovers lingering from the zeitgeist of the s and s.
For its part society should, according to its circumstances, help citizens find work and employment. A just wage is the legitimate fruit of work. There must be a solidarity among nations which are already politically interdependent. However, they stand out in the text as peculiarly contemporary, whereas most of CCC is consistently traditional. Protestants—Calvinists in particular—are more skeptical of the prowess of human reason than the Catechism. Taking the noetic effects of sin seriously, one must treat some of the claims to the perspicuity of natural law with caution.
It is not abundantly clear that the natural man understands the things of God 1 Cor. Prior to regeneration or conversion, natural insight or the application of the natural law is essentially restricted by the human legislator. It is not easily proven that all cultures hold to monogamy 7th commandment , nor that all cultures support honesty 9th commandment , nor that most cultures hold to the sanctity of life 6th commandment.
Moreover, a realism which reckons the extent of depravity finds itself unconvinced that pagans champion the natural law. Hence, even though natural law is admittedly an integral and historic aspect of Roman Catholic teaching, a quick agreement on this subject between Catholics and Protestants may not be attained. The biblically-informed Christian will rejoice at many of the political planks contained in CCC. Some Protestants will have a diminished skepticism upon reading these, while others will rejoice in the true ecumenicity of belief, even if limited to these areas.