Personal comments on Numbers 27 to 100 of the Catechism of the Catholic Church
Tradition and Sacred Scripture are the two fundamental sources of the Christian faith within the Catholic Church. To grasp the depth and importance of these elements, we need to explore how these pillars have been handed down over time, especially to catechumens — the new Christians who, upon accepting the faith, required formation. The teachings first sought to explain the reasons for the doctrines and, once recorded, came to be called “catechism”, which at certain periods initially fell into disuse.
For us Catholics, Tradition and Sacred Scripture are the two fundamental sources of the Christian faith. From the Church’s perspective, Tradition is even broader than Scripture, since the greatest teachings of Christ were transmitted orally and only because of this transmission did the texts eventually come to be written, decades after the events narrated in the Scriptures.
God anticipated the void that would be experienced by the first Christians and did not limit Himself to requiring that His word should reach only those who would compile the writings, whether through letters or collected books.
Nor did He leave us at the mercy of interpreting them as best we could. God sent His own Son, the Person of Jesus Christ, who did not come to earth solely to die on a cross and redeem our sins. He also came, beyond rescuing us from sin and death, to teach us by word and example.
And it was not easy to consolidate Christian doctrine, given the persecutions and the countless heresies that sprang up across the Christian world, with writings from all quarters appearing as if apostolic messages, when there was not even certainty regarding the authority of the authors. It was in this context that the need arose to record the doctrine, and these records could only be compiled because there existed the knowledge and guidance of Tradition.
A notable example of care for Tradition is the translation of the Bible carried out by Saint Jerome. He diligently sought out those who had known the apostles, to obtain from them the most fitting words to be used in biblical contexts.
This work, known as the Vulgate, is considered by the Church the most perfect work of translation ever accomplished by man.
And although the Scriptures are essential and should be read and encouraged by all the faithful, their correct interpretation must be guided by the Church’s Magisterium. After all, we do not possess the proper understanding of the ancient world, and to allow interpretation to be free and relative would cause the pillars of Divine Revelation to collapse — revelation that unfolded in stages and entrusted to Saint Peter and the Church the keys of the unity of the Christian faith.
Natural Revelation vs Supernatural Revelation
Natural religion is a concept that refers to the kind of religiosity that arises spontaneously within human societies, without the need for a specific divine revelation or the formal institutionalising of a faith. It represents the innate manifestation of spirituality and the search for the transcendent, a universal characteristic of humanity throughout history.
In essence, natural religion is based on the human person’s inner perception of the existence of a moral and spiritual order in the universe. Its expression, however, varies according to cultures and historical circumstances, assuming distinct forms of worship, ritual and divine concepts.
When we examine ancient peoples, we perceive that each civilisation developed its own form of religion and worship, shaping its identity and social organisation. From the Mesopotamians, Egyptians, Phoenicians, Greeks and Romans to the indigenous traditions of the Americas, Africa and Asia, religiosity was not merely present but often dictated the political, economic and cultural courses of each people.
Although practices and mythologies were distinct, all shared a common aim: to understand and interact with the divine, the supernatural or the transcendent. Sumerian temples, Egyptian pyramids, Aztec altars, Greek oracles and Hindu sanctuaries are tangible expressions of this universal search for the sacred.
A striking fact is that, throughout history, there were peoples who lived without codified laws, without structured governments or complex social organisations, yet we have never found a people without some form of religion. Even among the most isolated tribes there is belief in spiritual forces, rites of passage, and the perceived need for sacrifices or prayers to ensure order and protection.
This universality suggests that spirituality is an intrinsic part of the human condition, deeply rooted in the psyche and the desire to understand existence. Since time immemorial, humanity has sought answers to the mysteries of life, death and the cosmos. Natural religion can thus be seen as the instinctive response to an incomprehensible and chaotic world, in which nature seems at once a source of life and a constant threat.
Beyond the need to understand the universe, natural religion also manifests itself in the human person’s innate moral perception. In all cultures there is a distinction between good and evil, even though norms vary. Respect for parents, revulsion at murder within one’s own group, the idea of justice and the pursuit of social harmony are common aspects that transcend geographical and temporal barriers.
This inner moral perception, even when obscured by sin and by the human tendency to err, points to a moral order in the universe. Great thinkers of Antiquity, such as Plato, Aristotle and Cicero, recognised this notion when describing a “natural law” that governs human beings regardless of their beliefs. Later, this idea would be deepened by Saint Augustine and Saint Thomas Aquinas, who argued that the moral law reflects the very nature of God.
The Christian tradition interprets this moral perception as a vestige of the image of God in the human person, still present despite the original fall. Sin, though it has corrupted human nature, did not entirely extinguish the spark of the divine. Saint Paul, in his Letter to the Romans (2:14–15), explains that even the Gentiles, who did not receive the Mosaic Law, acted according to the “law written in their hearts”, demonstrating that there exists an innate moral sense.
Thus, natural religion can be viewed as the first stage of humanity’s search for God, a path trodden by reason and spiritual intuition. However, according to the Christian faith, this search finds its fullness only in supernatural religion, which is based on divine revelation and culminates in the call of Abraham, the Covenant with Israel and, finally, the coming of Christ.
If natural religion represents humanity’s attempt to reach God through observation and reason, supernatural religion is God Himself revealing Himself to humanity, establishing a personal relationship and offering redemption.
The Human Person and Nature
After the expulsion from Paradise, according to biblical tradition, man was forced to confront nature in order to survive. Deprived of the original state of grace and of perfect harmony with creation, the human being began to struggle with the earth to draw sustenance from it, as described in Genesis 3:17. Survival became a constant challenge, requiring hard work and adaptation to the environment.
Cave paintings and archaeological remains suggest that our ancestors already showed superiority over other beings on the planet through their handling of techniques and tools they created. The invention of fire, the domestication of animals and the development of agriculture allowed not only survival but also the flourishing of the first civilisations. However, this material and technical progress had a side effect: by focusing on immediate needs, humanity progressively distanced itself from the Creator.
Over time, the struggle for survival and the need to understand and master the surrounding environment led humanity into a kind of forgetfulness of God. The spiritual reality, once evident, became obscured by concern with earthly demands. As societies grew and organised themselves, the notion of the one God who had originally guided humanity was gradually replaced by a multiplicity of divinities, reflecting the forces of nature and human yearnings.
This process intensified especially in the Bronze and Iron Ages, periods marked by urbanisation and the formation of more complex states. Elaborate polytheistic religions arose, with pantheons composed of gods representing natural elements, social functions and political aspirations. Each city or civilisation had its principal divinities, often associated with the sun, the moon, fertility and war. In Egypt, Isis and Osiris symbolised death and resurrection; in Mesopotamia, Marduk and Enlil governed human destinies; in Greece, Zeus and the other Olympians ruled the heavens and the earth.
Yet despite religious diversity, so-called “natural religion” suggests the existence of a universal morality shared by all human cultures. Philosophers such as Cicero and Aristotle perceived that there were ethical principles common among peoples, regardless of their beliefs. This morality was not merely a set of external rules imposed by society, but emerged from human experience and conscience itself.
Respect for parents, aversion to murder and a sense of justice were values that appeared in virtually all civilisations, suggesting that there was a moral law inscribed in human nature. Saint Paul, in his Letter to the Romans (2:14–15), describes this phenomenon by affirming that the Gentiles, even if they did not know the Mosaic Law, had the work of the law written on their hearts.
Even in the modern era, marked by the advance of science and technology, the search for a greater meaning remains. The need to understand our place in the universe and to live according to deep moral principles is as strong today as it was in ancient societies. Although the form of religiosity may change over time, its essence persists.
It is in this context that one of the most decisive moments in humanity’s spiritual history occurs: the call of Abraham. In a world dominated by polytheism and idolatry, God calls a man from the city of Ur in Mesopotamia for a singular purpose: to form a people dedicated to the worship of the true God.
Abraham was not only the founder of Hebrew monotheism but also a milestone in the progressive revelation of God to humanity. He represents the transition from natural religion — based on reason and human experience — to supernatural religion, which depends on divine revelation. Unlike peoples who created their gods in the image of their needs and fears, the God of Abraham revealed Himself as the absolute, personal and transcendent Being, who established an eternal covenant with his descendants.
This call not only restored the truth about the Creator but also laid the foundations for the monotheistic tradition that would profoundly influence the history of humanity. From the Hebrew people would come Moses, the prophets and, finally, Christ, whose teaching would fully reveal the purpose of creation and the plan of salvation.
Thus, the history of humanity is also the history of its relationship with God. Even when obscured by polytheism and materialism, the longing for the divine never disappeared. And it was through Abraham and his descendants that this knowledge was preserved, culminating in the definitive revelation brought by Christ.
The Concept of Supernatural Religion
God’s revelation to Abraham marks a fundamental turning point in the religious history of humanity, representing the passage from natural religion to supernatural religion. If previously humanity sought to understand the divine through observation of nature and spiritual intuition, now it is God Himself who reveals Himself directly and personally, initiating a unique relationship with humanity.
Within divine revelation, God communicates directly with humanity, offering clear guidance regarding His will and the right way to worship Him. This act of revelation is not an achievement of human intellect nor the result of a gradual religious evolution, but a supernatural event that transcends human capacities of understanding and perception.
Unlike the subjective perceptions that shaped natural religions — in which peoples built divine conceptions based on their experiences and needs — revelation is God’s intervention in history, a personal and unmistakable call. The Lord is not merely a cosmic force or a reflection of human anxieties, but a living God who desires a relationship with those He created.
Revelation occurs by God’s pure initiative. It is not humanity that finds God, but God who makes Himself known to humanity. From the call of Abraham in Ur of the Chaldeans (Genesis 12), we perceive that it was not the patriarch who sought God, but God who chose him to begin a set-apart people who would bear witness to the true faith amidst a world steeped in polytheism.
This revelation not only presents God as the one true Lord but also establishes a new standard for the relationship between Creator and creature. God not only manifests Himself but gives specific instructions on how He is to be worshipped, unveiling a cult that does not arise from human imagination but from the divine will itself.
From this moment, faith ceases to be mere speculation and becomes grounded in obedience to the revealed word. The relationship with God becomes personal and dynamic, based on promises, commandments and covenants. Abraham receives not only a call but a sacred covenant that will influence not only his life but that of his descendants, and, in the future, all humanity.
Thus, God’s revelation to Abraham inaugurates a new stage in the history of faith. Knowledge of God, previously dispersed and fragmented in the various human spiritual traditions, is now communicated directly by Him, leading humanity to the fullness of revelation that will be given in Christ.
The Stages of Divine Revelation
CCC 51. It pleased God, in His wisdom and goodness, to reveal Himself and to make known the mystery of His will, according to which men, through Christ, the incarnate Word, have access to the Father in the Holy Spirit and become sharers in the divine nature.
God’s revelation to humanity unfolded gradually, in three basic phases, covering our historical line from the creation of the world to the foundation of the Catholic Church.
Each phase brings with it a deeper knowledge of God and a refinement in the way He communicates with human beings.
From the Creation of the World to the Catholic Church
First Phase – The Time of the Patriarchs
Abraham and the Beginning of Revelation
Revelation begins with Abraham: God presents Himself to a single man, the first patriarch, and makes known that there is only one God.
This occurs in a context in which Mesopotamia, the homeland of the first chosen, was dominated by polytheism. This initial revelation establishes the foundation of a special relationship between God and humanity, based on faith and obedience.
The period of the patriarchs extends to another moment in which the people God chose to be His own began to forget who He is.
The final part of this phase of revelation is led by Moses, who, upon receiving the mission to free the Hebrews from Egypt and lead them to the Promised Land, received the Tablets of the Law. This means that the Divine Law extended to human morality and from then on would be embodied in a people as its bearer.
Note that in receiving this divine code, Moses not only hands down to humanity a divine law but also the entire structure of the Hebrew people — militarily, juridically and sacerdotally — forming a cohesive nation dedicated to God.
From the moment human beings already possessed the tools to guide their conduct according to what God expected of His creatures, and the foundations had been laid for understanding God and His will, the time of the patriarchs came to an end and a new phase of revelation began.
Prophets were then sent to prepare the way for subsequent revelations, tasked with proclaiming the future coming of the Messiah.
The patriarchs, through their faith and obedience, are examples of how humanity should respond to divine revelation.
Second Phase – The Time of the Prophets
From Moses to Saint John the Baptist
Throughout their history, the Hebrews faced periods of moral and social breakdown, especially as a consequence of invasions by pagan peoples and the influence of foreign cultures and religions. Faced with these crises, God, faithful to His covenant, did not abandon His people but sent the prophets as spiritual guides and spokespersons of His will.
The prophets had the fundamental mission of recalling the divine laws, correcting the people in their deviations and keeping alive the messianic hope. Acting as intermediaries between God and Israel, they not only denounced idolatry and injustice but also offered messages of consolation, renewal and hope.
The prophetic institution arose to ensure that the Hebrews remained faithful to the covenant established with God at Sinai. Through exhortations, miracles and even symbolic actions, the prophets called Israel to repentance and conversion, reaffirming that fidelity to the Law was an essential condition for divine blessing.
Beyond correcting the present, the prophets prepared the people for the future, announcing the coming of the Messiah, the promised King and Saviour. Their prophecies pointed to a time of restoration and fullness when God would renew His covenant definitively.
This prophetic phase reaches its apex and fulfilment in Saint John the Baptist, the last of the prophets, whose singular mission is to announce the imminent arrival of the Messiah. Unlike earlier prophets who spoke of a Saviour still distant in time, John has the privilege of seeing and pointing directly to the living Christ, identifying Him as “the Lamb of God who takes away the sin of the world” (John 1:29).
John the Baptist is a link between the Old and the New Testaments, the voice crying in the wilderness (Isaiah 40:3), preparing hearts for the arrival of Him who would bring the fullness of divine revelation. His preaching calls the people to repentance and to baptism, not merely as an external ritual but as a true inner preparation to receive the Kingdom of God.
John’s figure is so central in the economy of salvation that Jesus Himself exalts him, saying: “Among those born of women there has not risen anyone greater than John the Baptist” (Matthew 11:11). Yet John understands his mission with humility, recognising that he must decrease so that Christ may increase (John 3:30). Thus, in John the Baptist, the era of the prophets closes, for He of whom all the prophecies spoke is now present. His role is unique: he not only announces the coming of the Messiah but presents Him to the world, preparing the way for the definitive revelation in Jesus Christ.
With Jesus Christ, revelation reaches its fullness. The mission of the prophets is fulfilled, for God Himself now speaks directly to the world through His Son. If before God communicated through messengers, now He is present in the very person of Christ, who not only proclaims the Kingdom of God but establishes it definitively.
Thus, the prophetic era, begun to preserve the covenant and prepare the hearts of the people, culminates in the supreme revelation of the Incarnate Word, who brings salvation not only to Israel but to all humanity.
Third Phase – The Perfect Revelation
Jesus Christ and the Final Revelation
The third and most perfect phase of divine revelation occurs with the birth of God Himself Incarnate. In the person of His Son, Jesus Christ, the fullness of revelation is made manifest to the world.
Christ does not merely communicate the divine message; He is Himself the eternal Word of God (John 1:1). His teachings, miracles, passion, death and resurrection complete and seal the message of all that God desires to reveal about His existence, nature and mercy. In Jesus, God speaks definitively and fully; nothing further is to be added to public revelation.
The death of Saint John the Evangelist, the last of the apostles, marks the end of this public revelation. With him, the era of God’s direct and definitive communication to humanity is concluded. This does not mean that God ceases to act in history, but that everything necessary for salvation has already been revealed. From that moment, the Church’s mission is to preserve, interpret and disseminate these teachings, ensuring that the revealed truth remains alive and accessible to all generations.
Divine revelation developed progressively and pedagogically. At first, God revealed Himself to a single man, Abraham. Then this revelation extended to his descendants, forming the Hebrew people, to whom God entrusted the guardianship of His Covenant. With the coming of Christ, this message was universalised: Jesus instructed His disciples to carry the Gospel to all nations (Matthew 28:19) and entrusted to Peter and his successors authority over His Church, making it the guardian of the faith and of sound doctrine.
For this reason, to the present day, the Church bears the uninterrupted mission of teaching, interpreting and safeguarding divine teaching. Her authority does not come from herself but from the continuity of the mission entrusted by Christ to the Apostles. Thus, the deposit of faith transmitted through the centuries is not a mere human tradition but the very revelation of God, entrusted to the Church to be preserved until the end of time.
The Catholic Church, Guardian of Divine Revelation
The Authority of the Catholic Church
The early Church recognised from the first centuries the authority entrusted to Saint Peter and his successors. A notable example of this reality can be found in the resolution of the question of the lapsi Christians, an episode that occurred in the early years of the third century.
To understand this issue, it is necessary to contextualise the situation experienced by the Church in that period. During the rule of the Emperor Decius, persecution against Christians reached a new level. Unlike previous repressions, which were limited to specific regions of the empire, Decius’s persecution, begun around AD 249, was the first to be conducted systematically and on a general scale, affecting both clergy and lay faithful.
In this context of violence and fear, many Christians remained firm in the faith, accepting martyrdom as the supreme testimony of their fidelity to Christ. However, there were those who, faced with the threat of torture and death, publicly renounced their faith to save their lives. These were known as lapsi (Latin for “fallen”), those who had succumbed to the pressure of persecution.
After the period of greatest hostility had passed, a crucial dilemma arose within the Church: could the lapsi who wished to return to communion be readmitted? And if so, under what conditions? The response to this question would have profound implications for ecclesiastical discipline and the understanding of divine mercy.
What is striking in this episode is that, although Saint John the Evangelist was still alive and corresponded with the Christian community — even while in exile — the solution to the controversy was sought from the Bishop of Rome. This shows that already in the first centuries, Christians recognised that supreme authority in the Church did not simply reside in the presence of a still-living apostle, but in the Petrine succession established in the See of Rome.
This primacy of the Bishop of Rome, successor of Saint Peter, would be reaffirmed over the centuries, becoming one of the structural pillars of the Church. From apostolic times, the unity of the Christian faith was linked to obedience to the one who, according to Christ’s own words, was the “rock” upon which the Church would be built (cf. Matthew 16:18).
Revelation and the Church of Rome
Catholic Tradition maintains that, after the conclusion of the Council of Jerusalem, Saint Peter departed for Rome with the mission of evangelising the very seat and centre of the Empire. It is estimated that this journey occurred around AD 49, and tradition suggests that he remained there for approximately twenty-five years.
The martyrdom of Peter and Paul is generally placed in the thirteenth to fourteenth years of Nero’s reign, that is, around AD 67 or 68. Considering that Peter arrived in Rome in AD 49 and was executed in 67, his episcopate in the imperial capital would have extended for approximately eighteen years. During this period, he exercised his apostolic mission until condemned to death, suffering martyrdom by crucifixion. According to tradition, when sentenced, he asked to be crucified upside down, not considering himself worthy to die in the same manner as his Master.
But where is the account of this martyrdom found? The answer lies in the Church’s tradition and in the writings of ancient historians — sources which, although not contained in the biblical canon, preserve the testimony of the early faith. Authors such as Clement of Rome, Origen and Eusebius of Caesarea mention Peter’s death in Rome, evidencing the historical continuity of this event. Nevertheless, many Protestants reject such sources, as they do not regard them as inspired or canonical.
The choice of Rome as the centre of the Catholic Church was not by chance. Just as God chose the Hebrew people to be the first bearers of His revelation, Christ instituted His Church to guard and proclaim the message of the Gospel to the world. Rome, being the heart of the most powerful empire of the time, became the strategic point from which the Christian faith would spread to all nations, fulfilling Christ’s mandate to take the Gospel “to the ends of the earth” (Acts 1:8).
The Tradition of Revelation
God’s revelation manifests itself in various ways and is diligently guarded by the Church. From ancient times, the Lord revealed Himself to the patriarchs, to the prophets and, finally, fully and definitively, in Jesus Christ. This revelation has not been lost over time but has been faithfully transmitted by the apostles and preserved by the Church over the centuries. The Church’s mission, therefore, is not to invent new truths but to ensure that the divine teaching continues to be understood and lived in its fullness.
Tradition plays a fundamental role in this transmission of the faith. Even before the Gospels were written, the apostles’ preaching already announced the Good News of Christ. Orality was the first means by which the Lord’s teachings reached the Christian communities, and this faithful transmission of the contents of the faith forms the basis of Tradition. Scripture and Tradition together form a single deposit of divine revelation, ensuring that Christ’s message remains intact and accessible to all peoples and times.
With the passing of years, the teachings transmitted orally began to be put into writing. The apostles and their disciples, inspired by the Holy Spirit, produced the texts we now know as the New Testament. These writings, together with the Scriptures of the Old Testament, form the basis of Sacred Scripture, which is an essential part of divine revelation. However, the recognition of the authenticity of these texts and their inclusion in the biblical canon was not an immediate process, but a careful discernment carried out by the Church.
Over the centuries, the Catholic Church assumed the mission of protecting and interpreting Christ’s teachings, ensuring that divine truth continues to enlighten future generations. The Church’s Magisterium, guided by the Holy Spirit, bears the responsibility of ensuring that the faithful have access to authentic Christian doctrine, free from distortions or errors. This mission became all the more relevant in the face of the various interpretations and writings that arose throughout history, many of which did not correspond to the truth of the Christian faith.
In this light, it fell to the Church to discern which writings should be recognised as part of divine revelation. In early Christianity, many texts were written in the name of Jesus and the apostles, but not all were genuine. Some contained false doctrines, incompatible with Christ’s authentic teaching. To avoid confusion and ensure that the faithful had access only to the inspired truth, the Church determined, based on apostolic Tradition and the assistance of the Holy Spirit, which books should be considered Sacred Scripture.
This process of discernment took centuries and involved various councils and deliberations of bishops and theologians. It was only at the end of the fourth century that the scriptural canon was officially closed, ensuring that only those books truly inspired were recognised as part of the Bible. This decision was not arbitrary but the result of the mission entrusted by Christ to His Church, which received authority to teach, interpret and preserve divine revelation.
The Church’s authority to determine the biblical canon did not arise by accident. From apostolic times, Christ entrusted to Peter and the other apostles the mission of guiding God’s people, giving them authority to “bind and loose” (Matthew 16:19). This authority was transmitted to their successors, the bishops, who continue the mission of teaching, sanctifying and governing the Church. Recognition of the sacred books was therefore a natural aspect of this mission, for Scripture can only be rightly understood within the living Tradition of the Church.
Beyond preserving the integrity of revelation, the Church also bears responsibility for correctly interpreting the Scriptures. Throughout history, many heresies arose due to mistaken interpretations of the sacred texts. Without the guidance of the Church’s Magisterium, reading the Bible can lead to distortions that draw the faithful away from the truth. Hence the Church, with her divinely instituted authority, continues to offer sound guidance for the right understanding of the Word of God.
The Bible is not a book isolated from the Christian faith but an element situated within the Church’s Tradition and Magisterium. Only this threefold harmony ensures the true understanding of divine revelation. Whoever rejects the Church’s authority over the Scriptures inevitably ends up interpreting the Bible in a subjective and fragmented way, running the risk of falling into error. For this reason, from the earliest centuries, the Fathers of the Church taught that no one can fully understand Scripture without being in communion with the Church that preserved it.
The study of the Bible must therefore be undertaken in the light of the Church’s faith. The Catechism of the Catholic Church reminds us that the authentic interpretation of the Scriptures belongs to the Magisterium and that the faithful should read the Word of God in harmony with the Church’s living Tradition. Only thus is it possible to avoid errors and attain a profound understanding of the message of salvation God has revealed to us.
The Church’s mission is not limited to guarding and interpreting revelation but also to handing it on to future generations. Each Christian, as he or she deepens in the faith, is called to share this heritage with others, bearing witness through life to the truth of the Gospel. Knowledge of revelation should not be merely theoretical but should lead to conversion, to charity and to a greater commitment to Christ and His Church.
Thus we can understand that divine revelation, transmitted through Scripture and Tradition, is an inestimable gift entrusted to the Church. Through it we have access to the truth of God and find the path to eternal life. By studying and meditating upon this revelation, we strengthen our faith and unite ourselves more deeply to Christ, the Incarnate Word, who continues to guide us through His Church towards the fullness of communion with God in Heaven.
The Christianisation of Pagan Customs
Throughout history, there have been attempts to claim that Christianity was based on pagan customs, a kind of religious syncretism. However, what the Church did was to take up customs that helped to elucidate Christian doctrine for the Gentile peoples, transforming them into practices compatible with the Christian faith.
This was a practice undertaken by Jesus Himself, since He instituted the sacraments using elements common to human life, such as bread and wine in the Eucharist, making divine grace accessible through material means comprehensible to all.
The Catechism and Christian Doctrine
The Catechism is a concise compilation of the entire revelation given by God, which was fully communicated with the last of the evangelists and faithfully handed down by the Church’s Tradition. Its purpose is to present the eternal truths of the faith in an accessible, orderly and secure way, facilitating understanding even for the simplest. Structured as questions and answers or as organised expositions, it synthesises the fundamental doctrines of Christianity, covering everything from central dogmas to morality and sacramental life. Over two millennia, the Church has responded to the faithful’s concerns, refining the manner of expressing the faith without ever altering its essential content.
Each article of the Catechism represents a point of divine revelation, a concise expression of the truths God has revealed and entrusted to the Church for preservation and explication. Like a mosaic in which each piece contributes to the whole, the teachings of the Catechism form a harmonious and interdependent whole. Its study not only conveys knowledge but also strengthens faith, helping Christians to better understand divine mysteries and to apply them in their lives.
Thus, when the Church defines a dogma, she is not creating new truths but merely drawing out, clarifying and consolidating what was already contained in divine revelation. Throughout history, many questions have been raised about the faith, and the Church, guided by the Holy Spirit, bears the mission of discerning what is authentic and true. A dogma does not arise from nothing but is the result of centuries of reflection, prayer and theological deepening, making explicit what was previously implicit in the Christian faith.
The treasures of divine revelation are neither fragmented nor contradictory; on the contrary, they form a coherent and harmonious whole. Christian doctrine is sustained by the unity between Sacred Scripture, Tradition and the Church’s Magisterium. This internal coherence is a strong testimony to the truth of the Christian faith, for no isolated truth can stand without relation to the whole deposit of faith. Everything the Church teaches is interconnected and converges on God’s salvific plan.
This is why heretical doctrines such as Arianism, which denied the divinity of Christ, Monophysitism, which compromised the Lord’s full humanity and divinity, and Manichaeism, which regarded matter as essentially evil, were rejected. Such doctrines, by deviating from the totality of revelation, broke the harmony of the Christian faith and consequently could not be accepted by the Church. Whenever a heresy arises, the Church, in her mission as guardian of the truth, examines it in the light of the deposit of faith and, if necessary, refutes it to preserve the integrity of doctrine.
By synthesising the Christian faith, the Catechism also serves to enlighten the discernment of the faithful, protecting them from error and leading them to the truth. It is not merely a theological manual but a guide for Christian life, helping each believer to grow in faith and in love of God. Its study is not confined to the intellectual sphere; it should lead to conversion of heart and the concrete living of the faith day by day.
In this way, the Church’s mission is to ensure that the truth revealed by God remains intact, free from distortions and always accessible to those who seek to know the Lord. In a world where truths are often relativised, the Church continues to proclaim, with fidelity and clarity, what she has received from Christ and the Apostles. The solidity of her doctrine, handed down through the centuries, is a testimony to the divine action in her guidance.
Bibliographical Sources
IGREJA CATÓLICA. Catecismo da Igreja Católica. 2nd ed. São Paulo: Editora Loyola, 1997.
The Original Catholic Encyclopedia. El Cajon, California: Catholic Answers. Available at: http://oce.catholic.com/index.php. Accessed: 21 July 2011.
The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, Volume 4 – Charles George Herbermann, Edward Aloysius Pace, Condé Bénoist Pallen, Thomas Joseph Shahan, John Joseph Wynne, Andrew Alphonsus MacErlean. Robert Appleton Company, 1908.
ARISTÓTELES. Poética. Translation by Eudoro de Souza. 4th ed. São Paulo: Abril Cultural, 1973. 104 p.
AQUINO, Tomás. Summa Theologica.
EUSÉBIO de Cesareia. História Eclesiástica. Translation by Luiz Felipe. 3rd ed. São Paulo: Paulus, 2000. v. 1, pp. 45–50.
ATANÁSIO. Refutação da idolatria. Translation by João Crisóstomo de Moura. 1st ed. São Paulo: Paulus, 2005.
Compêndio do Catecismo da Igreja Católica. 4th ed. São Paulo: Edições Loyola, 2005. 192 p. ISBN 8515031221.