Who wrote the Catechism of the Catholic Church, and when (year) was it written.

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From the Office of the Catechism, (can be found at USCCB site) The Vatican:

The Catechism in The History of the Church

In front of the Catechism of the Catholic Church, there arise, here and there, among other things, the questions: what is, properly speaking, a "catechism"? Since when have "catechisms" existed in the Church?

Origin of the word

It derives from "catechesis ", a word which the ancient Greeks used in reference to the theatre and which means "to make resound like an echo"1. This word, which appears neither in the Old Testament nor in the Gospels, was taken up by the nascent Church to indicate the primordial duty to make disciples (cf. Acts of the Apostles and the Pauline Letters). The proclamation of salvation was to be consolidated2, the deeds and the work had to provoke an "echo" in the mind and in the heart of the listeners, to transform all their life. The "book" which, as time went by, became the normal aid for this duty was called Catechism.

What is a catechism

In a more common sense, a so-called text is that which contains the fundamental Christian truths, formulated in a clear way so that their understanding, apprehension and lively reception are made easier.

One should immediately clarify that this didactic-religious genre may assume very different concrete expressions according to their addressees: from bishops, parish priests or catechists who will make use of—among other things—such an instrument to catechize: catechismus maior; up to the child, the young person or the adult, in different levels and circumstances, who are catechized by means of this book: catechismus minor.

A book with various titles and sub-titles It is to be recalled that throughout the centuries various titles were used, together with or in place of that of catechism: for example, " Christian Doctrine", "Compendium of the Faith", "Cartilla", or, as it has already been said, the catechism texts were sub- titled "Major", "Minor", "Parvus", etc... These vary partially either in their structure or in their particular aspect which they underline, but, because of their contents and finality, enter in the general category of catechisms.

Were they always books?

Almost always, though in a reduced number of copies prior to the invention of printing. In ancient times and in the Middle Ages, to make good for the lack of manual copies, the system of "tablets" was used; on these " tablets " the truths of the faith and the prayers were inscribed and were put in a place in the house or Church where they could be easily seen, so that everybody could understand their content. In other times, they were "illustrated catechisms" which served not only the illiterate but also the whole community as didactic aids.

Since when do Catechisms exist?

In a wide sense, they are found since ancient times. Here several stages are to be pointed out in a historical trajectory which reaches the actual form. In this rapid overlook reference is made only to some salient examples, although it would be important to underline the multiple and varied composition—throughout all the centuries—of these means of catechesis.

Remote Antecedents

In the Old Testament the word "didaché"—teaching—is found.3 It is given the meaning of transmission of the Word of God as a teaching of life. Thus, in Deut 4:10 we read: "Gather the people to me, that I may let them hear my words so that they may learn to fear me all the days that they live upon the earth, and that they may teach their children so". And in Deut 11:19-20: "And you shell teach them to your children, talking of them... And you shall write them upon the doorposts of your house".

In the New Testament, the Gospels are the first great "Catechism" which was transmitted orally and then put to writing. Jesus "teaches" and "preaches" (Matt 9:35; Mark 1:21; Luke 21:37). The Sermon of the Mount (Matt 5:2) speaks of the "teaching to the disciples". This mission was handed over to Peter with the office of the "keys" which, in Hebrew mentality, meant, amongst others, the office of teaching. In the Acts and the Pauline Letters the word "to catechize" appears already as the instruction regarding the salvific action of God.

In Syria, at the end of the first century, the "Didaché" or "Doctrine of the Apostles" was compiled.4 It was a guide to instruct those who were preparing to be baptised as well as to dispose all the life of the community according to a scheme of the "two ways", that of "life" and that of "death".

In the beginning of the V Century, an exceptional author, St Augustine, on the request of a catechist, writes 27 chapters in which he tries to help deepen the faith of those Christians who, though educated in profane knowledge, were "rude" in the religious one. Thus he entitles his work De catechizandis rudibus.5 He begins with the history of salvation which culminates in the charity brought by Jesus Christ, who through his Resurrection gives joy to the catechist and the one being catechized. As all the works of St Augustine, even this one has remained of interest.

In the IX century, Alcuino, the great promoter of the cultural Renaissance during the time of Charles the Great, is attributed the redaction of Disputatio puerorum per interrogationes et responsiones6 (an exposition for children in questions and answers). It includes sacred history and the doctrine on the Sacraments, the Creed and the Our Father. The title indicates already its method and is a forerunner of modern catechisms. It was widely used until the XII century. The vernacular language was used for the catechesis of this period.

"More recent" antecedents

In the XII century we read in the Book of the Sentences of Peter Lombard7 that the book which contained the basic interrogation for baptism or for the subsequent formation was called "catechism"; but still the word did not enter current use.

Other works, such as the "Lucidari" and "Septenari"8, adopted different schemes but they aimed always at the same aim: catechizing. These latter works spread widely and made use of the original method of comparing or contrasting seven parts: the seven requests of the Our Father, in relation to the seven Beatitudes and to the seven Gifts of the Holy Spirit. Or else, the seven principal virtues contrasted to the seven capital vices.

In the middle of the XIII Century St Thomas Aquinas—widely known for this theological works—preached in a simple style and in a popular language. Thus short works with a scheme which will be proper of catechisms cropped up: that which one is to believe (Creed); that which one is to hope (Our Father); that which one is to do (the Commandments); grace for all the Christian life (the Sacraments)9.

Properly called Catechisms

In the XIV Century (1357), the Archbishop of York published the " Lay Folks Catechism10 which included the Creed, the Sacraments, the two precepts of charity, the seven capital sins and the seven fundamental virtues. For the first time the name Catechism was explicitly used. It was published in two languages, Latin and English, for popular use. Already several other times catechetical works were written in the vernacular language for those people who did not normally use Latin.

Later on, in 1368, the text of the First Canon of the Synod of Lavaur (Narbonne)11 is yet again a Catechismus Maior, for the clerics. Its catechistical aim appears clear through its contents and the need of its apprehension. It was used to teach the people on Sundays and on Feast days.

In the XV Century an important decree of the Council of Tortosa in 142912 prescribed the redaction of "a brief and useful summary of the Christian Doctrine ..." which was also called the "brief compendium". These titles appear here as synonyms of catechism.

The great century of Catechisms

In the midst of the XVI Century, as a mature result of the Council of Trent, we find the Catechism published in 156613. Its official name is Catechismus ex Decreto Concilii Tridentini ad Parochos, although it is better known as the Catechism of "St Pius V" or the Roman Catechism. This Catechismus Maior was redacted for the Parish Priests with the aim of helping them in their duty of teaching the faith to the people. It was then a difficult moment, when the need for a self-reform and the defence of the faith in front of the Protestant division was felt. The doctrinal and methodological features of this Roman Catechism were so dear that it became a model for both its time and beyond.

From the Roman Catechism onwards, did the catechisms become uniform?

First of all, we should distinguish between unity and uniformity. The latter suggests one single scheme while the former safeguards the essence, leaving space for creativity.

The Catechism of Trent brought about unity but without effacing the efficacy of those other texts which had already proved their validity.

In this regard we can quote the example of the Catechisms (Maior, Minimus and Minor) that St Peter Canisius, as from 1555, began to publish in Germany14. These texts were concrete and permeated with Sacred Scripture and the Fathers of the Church. Without entering into any controversy, they ascertained that which needed to be so from a Christian point of view in that moment and in that particular European region. They were so widely spread that the expression "to know Canisius" became synonymous with "to know the Catechism". Their reprintings were more than 400 and were translated into some 50 languages, so that the concrete circumstances which were at the origin of their redaction were completely overcome.

At the same time, it should be noted that the Roman Catechism encouraged also the redaction of new texts, which, though originating and referring to the Tridentine one, they presented, however, originality in their consideration of both their addressees and the particular circumstances. An obvious example of this can be found in Latin America in the Catecismo del Tercer Concilio de Lima. It is written in three languages (Castellan-Quechua-Aymara) and it is the result of the creativity proper to the best of catechists. In fact, as it is stated in the introduction, it follows in the footsteps of the General Council of Trent "in essence and order" while "in its mood and style" it adapts itself to the native people15. Hence, it incorporated methodologically the thematic proper to the autochthonous peoples both in its exposition of the "Doctrina Cristiana y Catecismo" and in its "Confesionario" and "Sermonario". Some of these texts were addressed to priests, while others were addressed to the indios, in a more developed or in a briefer version. The different books which formed this Catechism were printed in Peru, between 1584 and 1585.

Luther, Calvin as well as others availed themselves of the experience of Catechisms

Martin Luther, in 1529, using the material of his catechetical sermons wrote his Catechismus Maior, as a guide to the preachers of his reform. Later he wrote another one for "children and simple people", which he even called Enchiridion16. The reprintings were many and their influence was great in the spreading of Protestantism. Also other reformers, among whom Calvin, made use of this genre to teach people their new doctrines. The efficacy of this "book" had already been proved and thus all employed this indispensable aid for the religious formation at all levels.

Every century, every country, every diocese continued to produce catechisms

It would be too long to list all the catechisms that were published in every region since the Council of Trent up to our days. We recall only some authors (without excluding others): St Robert Bellarmine, Astete, Fleury, Casati, Migazzi, Deharbe, Dupanloup, 'St Pius X' ...

The request of the 1985 Synod marks a continuity

And the new catechism? Many speak about it; they believe that it would be the "only catechism"; however, it will be for the Catholic Church, the basis and the point of reference for the preparation of local catechisms. The whole Church, consulted through its Bishops, has participated in its progressive preparation. It will encourage the use of creativity in evangelization on the eve of the third millennium. It will continue on the best of the Catholic catechistical tradition.

-- A Catholic (anon@noemail.thankyou), August 05, 2004.