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The Catechism of the Catholic Church (Latin: Catechismus Catholicae Ecclesiae; commonly called the Catechism or the CCC) is a reference work that summarizes the Catholic Church's doctrine. It was promulgated by Pope John Paul II in 1992 as a reference for the development of local catechisms, directed primarily to those (in the church) responsible for catechesis and offered as "useful reading for all other Christian faithful".[2] It has been translated into and published in more than twenty languages worldwide.

The decision to publish an official catechism was taken at the Second Extraordinary General Assembly of the Synod of Bishops that was convened by Pope John Paul II on 25 January 1985, to evaluate the progress of implementing the Vatican II council's goals on the 20th anniversary of its closure. The assembly participants expressed the desire that "a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were, a point of reference for the catechisms or compendiums that are prepared in various regions. The presentation of doctrine must be biblical and liturgical. It must be sound doctrine suited to the present life of Christians".[3]

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In the apostolic constitution Fidei depositum, John Paul II declared that the Catechism of the Catholic Church is "a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith", and stressed that it "is not intended to replace the local catechisms duly approved by the ecclesiastical authorities, the diocesan Bishops and the Episcopal Conferences".[4]

11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries".

12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.

The Catechism is a source on which to base other Catholic catechisms (e.g., YOUCAT or the United States Catholic Catechism for Adults) and other expositions of Catholic doctrine. As stated in the apostolic constitution Fidei depositum, with which its publication was ordered, it was given so "that it may be a sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms".[19]

"Catholic ladder' is a general term given to pictorial catechisms that featured vertical sequences of pictures as pathways to Heaven. They transcended barriers of language and culture and closely followed the teaching styles of Saints Peter, Paul and Augustine by presenting Christian beliefs as concise and tangible glimpses of God in world history.

The development of related aids by 19th-century Native American, Protestant, and Orthodox authors underscored the effectiveness of Catholic ladders. In turn, these non-Catholic variations encouraged Catholic authors to upgrade their ladder catechisms. Kenekuk, a Kickapoo Indian prophet, introduced prayer sticks in Illinois, Indiana, and Kansas after 1812, which imitated ones created earlier by Jesuits and their native converts. Protestants in present-day Idaho, Oregon, and Washington created ladder catechisms in the 1840s. (The Oregon Historical Society website displays the only Protestant copy known to survive.) Archpriest Simeon Nishnyakov published an untitled Orthodox chart in Moscow in 1892, which was used in Alaska.

The use of ladder catechisms declined during the 20th century. As early as 1881, the bishops of Oregon and Washington banned their use in favor of the prevailing English language catechisms. Nonetheless, teachers who recognized the effectiveness of pictorial catechisms among Native American children sought to continue their use as in this 1941 catechism class in Washington state.

On that occasion the Synod Fathers stated: "Very many have expressed the desire that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were, a point of reference for the catechisms or compendiums that are prepared in various regions. The presentation of doctrine must be biblical and liturgical. It must be sound doctrine suited to the present life of Christians"4. After the Synod ended, I made this desire my own, considering it as "fully responding to a real need both of the universal Church and of the particular Churches".5 For this reason we thank the Lord wholeheartedly on this day when we can offer the entire Church this reference text entitled the Catechism of the Catholic Church, for a catechesis renewed at the living sources of the faith!

Following the renewal of the Liturgy and the new codification of the canon law of the Latin Church and that of the Oriental Catholic Churches, this catechism will make a very important contribution to that work of renewing the whole life of the Church, as desired and begun by the Second Vatican Council.

In 1986 I entrusted a commission of 12 Cardinals and Bishops, chaired by Cardinal Joseph Ratzinger, with the task of preparing a draft of the catechism requested by the Synod Fathers. An editorial committee of seven diocesan Bishops, experts in theology and catechesis, assisted the commission in its work.

The project was the object of extensive consultation among all Catholic Bishops, their Episcopal Conferences or Synods, and of theological and catechetical institutes. As a whole, it received a broadly favourable acceptance on the part of the Episcopate. It can be said that this catechism is the result of the collaboration of the whole Episcopate of the Catholic Church, who generously accepted my invitation to share responsibility for an enterprise which directly concerns the life of the Church. This response elicits in me a deep feeling of joy, because the harmony of so many voices truly expresses what could be called the symphony of the faith. The achievement of this catechism thus reflects the collegial nature of the Episcopate: it testifies to the Church's catholicity.

A catechism should faithfully and systematically present the teaching of Sacred Scripture, the living Tradition of the Church and the authentic Magisterium, as well as the spiritual heritage of the Fathers and the Church's saints, to allow for a better knowledge of the Christian mystery and for enlivening the faith of the People of God. It should take into account the doctrinal statements which down the centuries the Holy Spirit has intimated to his Church. It should also help illumine with the light of faith the new situations and problems which had not yet emerged in the past.

Therefore, I ask the Church's Pastors and the Christian faithful to receive this catechism in a spirit of communion and to use it assiduously in fulfilling their mission of proclaiming the faith and calling people to the Gospel life. This catechism is given to them that it may be a sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms. It is also offered to all the faithful who wish to deepen their knowledge of the unfathomable riches of salvation (cf. Jn 8:32). It is meant to support ecumenical efforts that are moved by the holy desire for the unity of all Christians, showing carefully the content and wondrous harmony of the Catholic faith. The Catechism of the Catholic Church, lastly, is offered to every individual who asks us to give an account of the hope that is in us (cf. 1 Pt 3:15) and who wants to know what the Catholic Church believes.

This catechism is not intended to replace the local catechisms duly approved by the ecclesiastical authorities, the diocesan Bishops and the Episcopal Conferences, especially if they have been approved by the Apostolic See. It is meant to encourage and assist in the writing of new local catechisms, which must take into account various situations and cultures, while carefully preserving the unity of faith and fidelity to Catholic doctrine.

Dear Reader: Thank you for your question. The Baltimore Catechism and the Catechism of the Catholic Church are not the same thing. The Baltimore Catechism was a Catechism of Christian Doctrine prepared as a result of Third Council of Baltimore. Following the Council of Trent, St. Robert Bellarmine, SJ, published a Small Catechism, which was translated into many languages. However, as early as 1829, the American bishops expressed a desire (not realized until 1885) for a catechism suited to the people of America. The Baltimore Catechism was the de facto text for Catholic instruction in the United States from 1885 until the late-1960s.

The Second Vatican Council (1962-1965) brought many changes to church life and to the approach to theology and catechesis. Following the Council, there was a great crisis in catechesis, which Blessed Pope John Paul II addressed in his Apostolic Exhortation Catechesi Tradendae (1979). Twenty years after the conclusion of the Council, Blessed John Paul II asked that a universal catechism be prepared incorporating the teachings of Vatican II within the living tradition of the church. This project was overseen largely by Joseph Cardinal Ratzinger (later Pope Benedict XVI) and Dominican Father Christoph von Schonborn (currently the Cardinal Archbishop of Vienna). The French edition of the Catechism of the Catholic Church was issued in 1992, and a second edition was published in 1997. Later the Compendium of the Catechism of the Catholic Church (2005) and YouCat (for young people) were issued in the familiar question and answer format similar to that of the Baltimore Catechism. 17dc91bb1f