The new Catechism of the Catholic Church (1992)

The new Catechism of the Catholic Church (1992)


After the Latin Edition of the new Catechism of the Catholic Church, the first edition in French appeared in 1992, and then followed by more than thirty editions in other languages, including the Dutch-Flemish Edition in 1995. It is a publication of 733 pages. I have personally processed it to 376 pages by deleting of the notes and remarks. This voluminous edition will probably only be purchased by libraries and only read by academics. There is as yet no shortened version which would be usable by the ordinary person. The CCC is a textbook, written in an often difficult language. The wish is expressed that it will be a task for the those responsible for catechesis of all countries to make the contents of the book accessible to all in courses and publications. My impression is that this is not or only very little happening. This theological document because of its size and its hard-to-read texts is very far removed from the ordinary believer to whom it probably is intended. Despite the in many areas innovative Vatican II Council, very little or even nothing of it can be found in this document. It's as if nothing has changed in the past 50 years.

Therefore I quote below some texts from the CCC which I personally think are not complying with the post- modern way of Bible interpretation of the Bible and  of the teaching of Jesus, and are an indication that the writers, i.e. the Vatican, are still far away of the ideas I have tried to introduce in my book  Our Human World, and what is interpreted by the Protestant Evangelical Church on the Internet by calling it "more radical Romish than ever".


Par. 04: Quite early on, the name catechesis was given to the totality of the Church's efforts to make

disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his

name, and to educate and instruct them in this life, thus building up the body of Christ.

The deity of Jesus remains stressed  with the biblical terminology of son of God. "Son of God" comes forth thirty times in the Catechism.

Para. 67 Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history.

Exclusivity and superiority of Christianity!

Par. 74: "God desires all men to be saved and to come to the knowledge of the truth": that is, of Christ Jesus. Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth: God wants all people to be saved and to the knowledge of the truth of Jesus Christ," i.e. "come" (1 Tim 2,4). Christ should therefore be proclaimed to all Nations and all people and so the revelation the ends of the Earth.

Par. 75: Christ the Lord, in whom the entire Revelation of the most high God is summed up, commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets, and which he fulfilled in his own person and promulgated with his own lips.

Para. 389 The doctrine of original sin is, so to speak, the "reverse side" of the Good News that Jesus is the Saviour of all men, that all need salvation and that salvation is offered to all through Christ. the Church, which has the mind of Christ, knows very well that we cannot  tamper with the revelation of original sin without undermining the mystery of Christ.

Exlusiviteit of Christianity. See my opinion about the original sin later on.

Para. 390: the story of the fall (Gen. 3) uses a visual language, but it confirms a oergebeurtenis, a fact that took place at the beginning of the history of the man. The Revelation gives us the faith certainty that very human history signed by the slip that our ancestors, from free will, at the beginning.

Para. 397: Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of. All subsequent sin would be disobedience toward God and lack of trust in his goodness.

Para. 399: Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness. They become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives.

Para. 408: The consequences of original sin and of all men's personal sins put the world as a whole in the sinful condition aptly described in St. John's expression, "the  sin of the world". This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins.

Para. 417: Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin".

In these paragraphs about original sin there is no semblance even of a translation or a postmodern interpretation of original sin.

Para. 411: The Christian tradition sees in this passage an announcement of the "New Adam" who, because he "became obedient unto death, even death on a cross", makes amends superabundantly for the disobedience, of Adam.  Furthermore many Fathers and Doctors of the Church have seen the woman announced in the Protoevangelium as Mary, the mother of Christ, the "new Eve". Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life.

Excessive attention to Mary, the mother of Jesus. "Virgin Mary" comes 47 times in this CCC.

Who belongs to the Catholic Church?

836 "All men are called to this catholic unity of the People of God. . . . And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation."

Par. 1035: The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, "eternal fire." The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.

And this is still presented as the infallible teaching of the Church. It is incredible that this is written in the year 1992.

Par. 1261: As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them," allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

Par. 1263: By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.

A re-wording of the meaning of evil, of sin and of the State of grace here is also desired.

Obtaining indulgence from God through the Church

1478 An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity.

Par. 1479: Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted.

Despite the pernicious history of indulgences in earlier centuries and the renewed views on sin and evil exist, the indulgence remains valid as truth of faith!.

Par. 2113: Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon." Many martyrs died for not adoring "the Beast" refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God.

Incompatible with the renewed postmodern concepts about God and about non-Christian religions and traditions.



Lucien Cosijnss, Binnensteenweg 240/A26, 2530 Boechout, Belgium

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