Centennial of the Letter of Pope Saint Pius X on the promulgation of the Catechism of Christian Doctrine

LETTER FROM THE HOLY FATHER PIUS X

TO CARDINAL PIETRO RESPIGHI

VICAR OF ROME

BY WHICH THE APPROVAL

OF THE CATECHISM OF CHRISTIAN DOCTRINE

IS GIVEN FOR THE DIOCESIS AND ECCLESIATICAL PROVINCE

OF ROME

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Lord Cardinal,

Since the beginning of Our Pontificate We have dedicated the greatest care in the religious instruction of the Christian people, in particular of the children, convinced that many of the evils that afflict the Church are caused by ignorance of her doctrines and laws. The enemies of the Church condemn them, blaspheming that which they ignore, and many of Her children, knowing them badly, live as if they did not exist. For this reason, We often insisted on the absolute necessity of Catechism instruction, and We promoted it everywhere, in accordance with Our power, both through the Encyclical Letter Acerbo nimis, and with dispositions regarding catechisms in parishes, with the approval and encouragement of Catechistic Congresses and Religion schools, and with the introduction of the text of the Catechism here in Rome, which has been used for some time now in some large ecclesiastical provinces in Italy.

However, with the passing of the years and as a result of new difficulties interfering insidiously in the ordinary teaching of Christian Doctrine in the schools, where it was imparted for centuries, along with the provident anticipation of the First Communion for children, which We desired, as well as for other reasons expressed to Us, that is, a need for an adequate Catechism, one which was also shorter and more suitable for today’s necessities, We consented to reducing the Old Catechism into a new one, significantly condensed, which We, Ourselves examined and wished also to be examined by our brother Bishops in Italy, in order that they, according to their knowledge and experience, would express their opinion in general and indicate in particular the modifications to be introduced.

Having received an almost unanimous favourable appreciation from them, with more than a few precious observations, which we ordered to be held in due account, it seems to Us, for various reasons, that we must not delay any further in a substitution of the text, recognized as opportune, trusting that with the Lord’s benediction, it will be more convenient and as much as, if not more, profitable than the old one, since the volume of the book and the things to be learned having been quite reduced, it will not discourage the youth, already seriously overburdened by scholastic programmes, and will thus permit teachers and catechists to make them learn it all. Here they will find, despite its brevity, the truths better explained and accentuated, those that nowadays are the most hardly fought, misunderstood, or forgotten, and which result in immense harm done to souls and society.

In fact, we hope that even adults, those who wish, as at times they should, in order to live better and for the education of their family, to revive in their soul the fundamental knowledge on which the spiritual and moral life of a Christian is based, that they are to find this brief account useful and pleasing, very accurate even in its form, where they will encounter, set forth with great simplicity, the most important Divine truths and the most efficacious Christian reflections.

This Catechism, therefore, and the prime elements from it that We have set out to be used, without any altering of the text, is for the convenience of children. We, with the authority of this letter, approve and prescribe to the ecclesiastical Diocese and Province of Rome the use of this text, forbidding, henceforth, the use of other texts in the teaching of catechism. Regarding the other Italian dioceses, the pledge is enough for Us, that the same text, which We and many other Ordinaries have deemed adequate, be adopted as well, so that the deadly confusion and discomfort that today so many experience in the frequent changes of abode, cease, when finding in their new place of residence, formulas and texts notably different which they have difficulty in learning, whilst at the same time, because of disuse, they confuse and ultimately forget even that which they once knew. It is worse for children, since there is nothing so deadly in obtaining good results from teaching as continuing it with a different text other than the one to which the youngster is more or less already accustomed.

With the introduction of the present text, adults might encounter some difficulties, as some formulas have strayed from precedent ones, so it is for this reason, in order to remove these inconveniences, that We order that at all the main feast-day Masses, as also in all of the classes on Christian doctrine, that the initial prayers and the other principle formulas be recited, at the beginning, aloud, clearly, and in a composed manner. In that way, after a little while, without effort, everyone will have learned them. Thus, an excellent and amiable habit of common prayer and instruction will be introduced which has been in vigor in many Italian dioceses for some time now, with much edification and profit.

In the name of the Lord, We strongly exhort all catechists, now that the brevity itself of the text eases their work, to explain the Christian doctrine with even greater care and allow it to penetrate the souls of young people, as today there is a greater need for solid religious instruction because of the spreading of godlessness and immorality. That they remember always that the fruit of the Catechism depends almost entirely on their enthusiasm, intelligence, and ability in rendering the instruction easier and more pleasing to their students.

Let us pray to God that, as the enemies of the Faith who are currently constantly increasing in numbers and strength and who with every means go about propagating error, as many willing souls will rise up to assist parish priests, Christian teachers, and parents with great enthusiasm, in the much needed noble and fruitful teaching of the Catechism.

It is with this wish that We heartily impart Our apostolic blessing to you, your Lordship, and to all those who will be the collaborators in such a holy mission.

From the Vatican, October 18, 1912.

PIUS PP. X.

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“If there is no poverty that can be compared to that of the one who ignores the truth of the Faith, the instruction of the Catechism alone may bring order, peace, justice and charity among men.”

Saint Pius X , in a letter to Cardinal Ferrari of Milan (1910)

The definitive text of the Compendium of Christian Doctrine, widely known as "Catechism of Saint Pius X", was officially made public exactly 100 years ago, on October 18, 1912. Conceived by Pope Sarto in his permanent regard for the needs of each lay faithful, it was an important piece of his program of restoring all things in Christ - first, in the Ecclesiastical Province of Rome, then, by example, throughout the Church.

This is, as far as we are aware, the first full translation made available in English and online of the letter Fin dai primordi, by which the Holy Pope consigned the document to the Cardinal Vicar of Rome. We thank contributor Francesca Romana for this new translation.

Translation: Rorate caeli  for this new translation of the document - Creative Commons Attribution 3.0 Unported License. 

Saint Pius X: Feeding the flock only with the true doctrine that was handed down

"If you love . . . feed." These words which are a command of our Divine Redeemer to the Apostle Peter are the commencement of the Mass in honor of one or more Supreme Pontiffs. They show clearly the meaning of apostolic labor, its exalted virtue, and the reason for its merit.

Jesus Christ is the eternal High Priest and Shepherd of souls, Who taught, labored, and suffered greatly for our sakes. Pius X, Bishop of Rome, whom it has been Our great joy to enroll in the list of the Saints, following closely in the footsteps of his Divine Master, took that command from the lips of Christ and strenuously fulfilled it: he loved and fed. He loved Christ and fed His flock. He drew abundantly on the heavenly treasures which our merciful Redeemer brought to the earth, and distributed them bountifully to the flock: namely, the nourishment of truth. heavenly mysteries, the munificent grace of the Eucharistic sacrament and sacrifice, charity, earnestness in governing, fortitude in defense. He gave fully of himself and of those things which the Author and Giver of all good things had bestowed on him.

...

Care of all the Church, and the daily vigilance which Our supreme office demands of Us, compel Us to consider and weigh certain ideas, sentiments, and ways of acting. We draw your attention to them, and ask you to unite your vigilant care with Ours, in order thus to provide more quickly and effectively for the needs of Christ's flock. There are evident the symptoms and effects of a certain spiritual contagion, which require your pastoral care, in order that they may not spread, but may be remedied in time and extirpated.

Our purpose will be best effected by explaining the triple office and privilege, which by divine institution belongs to you, the successors of the Apostles, under the authority of the Roman Pontiff (cf. can. 329): namely, of teacher, priest, and ruler. But since time will not permit today, We will limit Ourselves to the first point, putting the others off to another occasion, if God so permits.

Christ Our Lord entrusted the truth which He had brought from heaven to the Apostles, and through them to their successors. He sent His Apostles, as He had been sent by the Father (Jn. 20:21), to teach all nations everything they had heard from Him (cf. Matt. 28:19 f.). The Apostles are, therefore, by divine right the true doctors and teachers in the Church. Besides the lawful successors of the Apostles, namely the Roman Pontiff for the universal Church and Bishops for the faithful entrusted to their care (cf. can. 1326), there are no other teachers divinely constituted in the Church of Christ. But both the Bishops and, first of all, the Supreme Teacher and Vicar of Christ on earth, may associate others with themselves in their work of teacher, and use their advice; they delegate to them the faculty to teach, either by special grant, or by conferring an office to which the faculty is attached (cf. can. 1328). Those who are so called teach not in their own name, nor by reason of their theological knowledge, but by reason of the mandate which they have received from the lawful Teaching Authority. Their faculty always remains subject to that Authority, nor is it ever exercised in its own right or independently. Bishops, for their part, by conferring this faculty are not deprived of the right to teach; they retain the very grave obligation of supervising the doctrine, which others propose, in order to help them, and of seeing to its integrity and security. Therefore the legitimate Teaching Authority of the Church is guilty of no injury or no offense to any of those to whom it has given a canonical mission, if it desires to ascertain what they, to whom it has entrusted the mission of teaching, are proposing and defending in their lectures, in books, notes and reviews intended for the use of their students, as well as in books and other publications intended for the general public. In order to accomplish this, We do not contemplate extending the prescriptions of canon law on previous censorship of books to include all these kinds of teaching; for there are many ways and means at hand for investigating and acquiring accurate information on what professors are teaching. And this care and prudence of the legitimate Teaching Authority does not at all imply distrust or suspicion—(nor does the profession of faith which the Church requires of professors and many others; cf. can. 1406, nn. 7 f.)—on the contrary, the fact that the office of teacher has been bestowed implies confidence, high regard, and honor shown the person to whom the office has been entrusted. Indeed the Holy See, whenever it inquires and wishes to be informed about what is being taught in various seminaries, colleges, universities, and institutions of higher learning, in those fields which pertain to its jurisdiction, is led by no other motive than the consciousness of Christ's mandate and the obligation by which She is bound before God to safeguard and preserve without corruption or adulteration sound doctrine. Moreover the exercise of this vigilance aims also at protecting and upholding your right and office of feeding with the genuine teaching of Christ and with His truth the flock entrusted to your pastoral care.

Not without serious reason, Venerable Brothers, have We wished to recall these things in your presence. For unfortunately it has happened that certain teachers care little for conformity with the living Teaching Authority of the Church, pay little heed to her commonly received doctrine clearly proposed in various ways; and at the same time they follow their own bent too much, and regard too highly the intellectual temper of more recent writers, and the standards of other branches of learning, which they declare and hold to be the only ones which conform to sound ideas and standards of scholarship. Of course the Church is very keen for and fosters the study of human branches of learning and their progress; she honors with special favor and regard learned men who spend their lives in the cultivation of learning. However matters of religion and morals, because they completely transcend truths of the senses and the plane of the material, pertain solely to the office and authority of the Church. In Our encyclical letter, Humani generis, We described the attitude of mind, the spirit, of those whom We have referred to above; We also recalled to mind that some of the aberrations from the truth which We repudiated in that Encyclical had their direct origin in a neglect of conformity with the living Teaching Authority of the Church. Time and again St. Pius X, in writings whose importance is known to all of you, urgently stressed the need for this union with the mind and teaching of the Church. His successor in the Supreme Pontificate, Benedict XV, did the same; in his first Encyclical, after solemnly repeating Pius' condemnation of Modernism, he thus describes the attitude of mind of followers of that doctrine: "He who is influenced by its principles disdainfully spurns whatever appears old, and eagerly pursues the new: in his manner of speaking of divine things, in performance of divine worship, in Catholic usages, even in private devotions" (AAS VI [1914], 578). And if there are any present-day teachers making every effort to produce and develop new ideas, but not to repeat "that which has been handed down," and if this is their whole aim, they should reflect calmly on those words which Benedict XV, in the Encyclical just referred to, proposes for their consideration: "We wish this maxim of our elders held in reverence: Nihil innovetur nisi quod traditum (Let nothing new be introduced but only what has been handed down); it must be held as an inviolable law in matters of faith, and should also control those points which allow of change, though in these latter for the most part the rule holds: non nova sed noviter (Not new things but in a new way)."

Pius XII 

Allocution Si Diligis to Cardinals, Archbishops and Bishops following the canonization of Saint Pius X 

May 31, 1954

100 years of the Catechism of Saint Pius X: I - The catechetical milk

Quasi modo geniti infantes, alleluia: rationabiles, sine dolo lac concupiscite, alleluia, alleluia alleluia. (Introit for Low Sunday, "As newborn babes, alleluia, desire the rational milk without guile, alleluia, alleluia, alleluia.")

On October 18, 1912, Pope Saint Pius X officially approved the "Catechism of Christian Doctrine" for his Diocese and Province of Rome in a letter sent to the Cardinal-Vicar of Rome, Pietro Respighi. This was one the last pieces of the great reforms pursued by the saintly Pope in his Pontificate: from the struggle against the enemies hiding within Mother Church to Sacred Music, from the Sacred Liturgy to Holy Communion, he intended to restore all things in Christ in every single moment of his blessed time as Successor of Saint Peter. 

The Catechism of Christian Doctrine (or Catechism of Saint Pius X), in its various formats, and under many different names, would become the staple of Catholic catechesis for decades, far beyond the Province of Rome - and remains so in most Traditional Catholic communities. It is hard to think of a more influential and widespread catechetical text, and the post-conciliar experiments have had a hard time creating a text that is as precise, direct and didactic, particularly for young minds, as the Sarto Catechism. 

In 1905, as he set out his great catechetical program (Acerbo nimis), he had made clear that catechesis is an utmost duty for Priests - and it is not enough to leave catechetical instruction to the Sunday homiletic experience. In this regard, he recalled the words of his first predecessor repeated by Catholics since time immemorial as the introit for this Sunday, as well as the admonishments of Pope Lambertini:

[T]he Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful. It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough. The Council provided for the instruction of youth by adding that the pastors, either personally or through others, must explain the truths of religion at least on Sundays and feast days to the children of the parish, and inculcate obedience to God and to their parents. When the Sacraments are to be administered, it enjoins upon pastors the duty to explain their efficacy in plain and simple language.

These prescriptions of the Council of Trent have been summarized and still more clearly defined by Our Predecessor, Benedict XIV, in his Constitution Esti minime. "Two chief obligations," he wrote, "have been imposed by the Council of Trent on those who have the care of souls: first, that of preaching the things of God to the people on the feast days; and second, that of teaching the rudiments of faith and of the divine law to the youth and others who need such instruction." Here the wise Pontiff rightly distinguishes between these two duties: one is what is commonly known as the explanation of the Gospel and the other is the teaching of Christian doctrine. Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.

The task of the catechist is to take up one or other of the truths of faith or of Christian morality and then explain it in all its parts; and since amendment of life is the chief aim of his instruction, the catechist must needs make a comparison between what God commands us to do and what is our actual conduct. After this, he will use examples appropriately taken from the Holy Scriptures, Church history, and the lives of the saints - thus moving his hearers and clearly pointing out to them how they are to regulate their own conduct. He should, in conclusion, earnestly exhort all present to dread and avoid vice and to practice virtue.

We are indeed aware that the work of teaching the Catechism is unpopular with many because as a rule it is deemed of little account and for the reason that it does not lend itself easily to the winning of public praise. But this in Our opinion is a judgment based on vanity and devoid of truth. We do not disapprove of those pulpit orators who, out of genuine zeal for the glory of God, devote themselves to defense of the faith and to its spread, or who eulogize the saints of God. But their labor presupposes labor of another kind, that of the catechist. And so if this be lacking, then the foundation is wanting; and they labor in vain who build the house. Too often it happens that ornate sermons which receive the applause of crowded congregations serve but to tickle the ears and fail utterly to touch the hearts of the hearers. Catechetical instruction, on the other hand, plain and simple though it be, is the word of which God Himself speaks through the lips of the prophet Isaias: "And as the rain and the snow come down from heaven, and return no more thither, but soak the earth and water it, and make it to spring and give seed to the sower and bread to the eater: so shall my word be, which shall go forth from my mouth. It shall not return to me void, but it shall do whatsoever I please and shall prosper in the things for which I sent it." We believe the same may be said of those priests who work hard to produce books which explain the truths of religion. They are surely to be commended for their zeal, but how many are there who read these works and take from them a fruit commensurate with the labor and intention of the writers? The teaching of the Catechism, on the other hand, when rightly done, never fails to profit those who listen to it.

May Saint Pius X pray for us, and for the unity of the Church he defended so vigorously.