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New Catechism
First published in 1966 as the New Catechism in Dutch by the Hierarchy of the Netherlands. The English version was published in 1969 by the Seabury Press. Quotations from the Revised Standard Version of the Holy Bible, Catholic Edition. The New Catechism was an innovation following Vatican II and is historically significant if not authoritative.
- GenresReligionChristianity
Paperback
Published January 1, 1969
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November 26, 2019
HAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHA!!! Insane hippies trying to incoherently ramble their way out of the mouth of Hell.
September 21, 2024
THE REVISED EDITION OF THE ENGLISH TRANSLATION OF THE 1966 "DUTCH CATECHISM"
In 1966, there had been no universal Catholic Catechism since the Council of Trent in the 16th century. [The Baltimore Catechism in this country was not "universal," of course.] Soon after Vatican II, the Catholic hierarchy of the Netherlands---led by Jesuit dogmatic theology professor Piet Schoonenberg---produced this work in 1966; which, it should be noted, received the "Imprimatur" (as did the 1967 English translation).
"However, it was questioned in a number of areas, and Pope Paul VI appointed a commission to review it; the commission ultimately ordered that corrections be made in more than ten areas... which were later printed---along with the original authors' comments on them---as a "Supplement," rather than being incorporated into the text; this was (controversially enough) identified as the "New Authorized Edition."
The Foreword states, "this book is an attempt to render faithfully the renewal which found expression in the Second Vatican Council. That is why it is called 'A New Catechism.' ... The whole message, the whole of the faith remains the same, but the approach, the light in which the faith is seen, is new... this new type of catechism tries to present the faith of our fathers in a form suitable to the present day." (Pg. v)
They further explain, "The aim of this catechism is to serve the reader by showing him the Christian message as a connected whole. But at the same time, it tries to answer a multitude of particular questions... It would be wrong to take any one statement and read it in isolation in a book which ... does not aim at hard and fast definitions but at an approximation to the unfathomable mystery." (Pg. vii-viii)
They state, "How did our life begin? Where does it come from?... There is something unique and unaccountable about each man, and it cannot be deduced from a microscopic examination of tissues or glands... the further back we delve into the past, the more primitive is the type of man we find... One thing only stands out clearer and clearer, the marvelous fact that a species of animal living in plains and forests mounts a long, slow line of evolution to reach---us. The life in my body comes from the beasts." (Pg. 9-10)
They accept modern biblical criticism; e.g., "deutero-Isaiah" (pg. 41) and the JEPD theory (pg. 46). Of the Apocrypha, they note, "Catholic tradition has retained them as part of the Bible... The question is not so important as it may appear. The fact that these books... are part of Scripture does not mean that they are as important as the rest. And they add no new message." (Pg. 47)
They state, "The Reformation has made men more alert, more individualized--but also more restless and sometimes more somber... Nonetheless, it would be ungrateful of us not to see a sign here... of the gifts of God's presence---love, joy, and peace. But it is impossible to estimate the immense amount of goodness and holiness which the Reformation, even in what is most peculiarly its own has to offer all Christianity. The Catholic Church cannot do without the Reformation." (Pg. 226)
Of the fate of unbaptized children, they suggest, "The first [truth] is that God wills that all men should attain eternal blessedness. This certainly includes children, who are seen in the gospels as the special objects of God's love. The second truth is that Christ was born and died FOR ALL. And finally, we know that no one is lost except for sins which he has personally committed. In view of these truths, there must be a way by which unbaptized infants are saved. We do not know exactly how. But we know that in any case they are in Christ." (Pg. 252)
They argue, "The very sharp strictures of Scripture on homosexual practices (Gen 19; Rom 1) must be read in their context. Their aim is not to pillory the fact that some people experience this perversion inculpably. They denounce a homosexuality which had become the prevalent fashion and had spread to many who were really quite capable of normal sexual sentiments." (Pg. 385)
Later, they add, "the characteristic of sexual love is that it is intrinsically connected with a particular and lofty form of fruitfulness---the origin of new human life... Obviously, this does not mean that sexual intercourse is only right when it is directly intended for the begetting of children. No one holds that. But it means that in the projected matrimony as a whole the child may not be expressly excluded." (Pg. 401-402)
This Catechism---even in its "New Authorized Edition"---was always somewhat controversial; and now, of course, it has been superseded by the Catechism of the Catholic Church. But (particularly for those of a more "progressive" bent) it is interesting to read in its own light.
In 1966, there had been no universal Catholic Catechism since the Council of Trent in the 16th century. [The Baltimore Catechism in this country was not "universal," of course.] Soon after Vatican II, the Catholic hierarchy of the Netherlands---led by Jesuit dogmatic theology professor Piet Schoonenberg---produced this work in 1966; which, it should be noted, received the "Imprimatur" (as did the 1967 English translation).
"However, it was questioned in a number of areas, and Pope Paul VI appointed a commission to review it; the commission ultimately ordered that corrections be made in more than ten areas... which were later printed---along with the original authors' comments on them---as a "Supplement," rather than being incorporated into the text; this was (controversially enough) identified as the "New Authorized Edition."
The Foreword states, "this book is an attempt to render faithfully the renewal which found expression in the Second Vatican Council. That is why it is called 'A New Catechism.' ... The whole message, the whole of the faith remains the same, but the approach, the light in which the faith is seen, is new... this new type of catechism tries to present the faith of our fathers in a form suitable to the present day." (Pg. v)
They further explain, "The aim of this catechism is to serve the reader by showing him the Christian message as a connected whole. But at the same time, it tries to answer a multitude of particular questions... It would be wrong to take any one statement and read it in isolation in a book which ... does not aim at hard and fast definitions but at an approximation to the unfathomable mystery." (Pg. vii-viii)
They state, "How did our life begin? Where does it come from?... There is something unique and unaccountable about each man, and it cannot be deduced from a microscopic examination of tissues or glands... the further back we delve into the past, the more primitive is the type of man we find... One thing only stands out clearer and clearer, the marvelous fact that a species of animal living in plains and forests mounts a long, slow line of evolution to reach---us. The life in my body comes from the beasts." (Pg. 9-10)
They accept modern biblical criticism; e.g., "deutero-Isaiah" (pg. 41) and the JEPD theory (pg. 46). Of the Apocrypha, they note, "Catholic tradition has retained them as part of the Bible... The question is not so important as it may appear. The fact that these books... are part of Scripture does not mean that they are as important as the rest. And they add no new message." (Pg. 47)
They state, "The Reformation has made men more alert, more individualized--but also more restless and sometimes more somber... Nonetheless, it would be ungrateful of us not to see a sign here... of the gifts of God's presence---love, joy, and peace. But it is impossible to estimate the immense amount of goodness and holiness which the Reformation, even in what is most peculiarly its own has to offer all Christianity. The Catholic Church cannot do without the Reformation." (Pg. 226)
Of the fate of unbaptized children, they suggest, "The first [truth] is that God wills that all men should attain eternal blessedness. This certainly includes children, who are seen in the gospels as the special objects of God's love. The second truth is that Christ was born and died FOR ALL. And finally, we know that no one is lost except for sins which he has personally committed. In view of these truths, there must be a way by which unbaptized infants are saved. We do not know exactly how. But we know that in any case they are in Christ." (Pg. 252)
They argue, "The very sharp strictures of Scripture on homosexual practices (Gen 19; Rom 1) must be read in their context. Their aim is not to pillory the fact that some people experience this perversion inculpably. They denounce a homosexuality which had become the prevalent fashion and had spread to many who were really quite capable of normal sexual sentiments." (Pg. 385)
Later, they add, "the characteristic of sexual love is that it is intrinsically connected with a particular and lofty form of fruitfulness---the origin of new human life... Obviously, this does not mean that sexual intercourse is only right when it is directly intended for the begetting of children. No one holds that. But it means that in the projected matrimony as a whole the child may not be expressly excluded." (Pg. 401-402)
This Catechism---even in its "New Authorized Edition"---was always somewhat controversial; and now, of course, it has been superseded by the Catechism of the Catholic Church. But (particularly for those of a more "progressive" bent) it is interesting to read in its own light.
March 22, 2013
1967
HERDER AND HERDER,NEW YORK
HERDER AND HERDER,NEW YORK
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