Pope Pius V

In its introduction, the catechism issued under his authority places the whole of Christian doctrine in one Word of God that reaches the faithful by two routes, Scripture and tradition. It ties that Word to the Church's teaching office: Christ invested the ministry of the Church with his own authority ("He that hears you, hears me"), and in Article IX the Church "cannot err in faith or morals, since it is guided by the Holy Ghost." The catechism is a commission's work published by his order, so this is the teaching he promulgated rather than a treatise of his own.

Now all the doctrines in which the faithful are to be instructed are contained in the Word of God, which is found in Scripture and tradition.Roman Catechism (1566), Introductory, "Study of the Word of God" (McHugh & Callan trans., 1923)

No canon list was found in the sections of the catechism read. It works inside the canon the Council of Trent had fixed in 1546, which included the deuterocanonical books, and it quotes Ecclesiasticus as an authority for its teaching ("Hence we read in Ecclesiasticus", Article VII). That shows the wider canon in use, not a ruling on it, so the cell is `established` and not quoted. The Breviary (1568) and Missal (1570) he issued also read from these books, but neither was read in this pass.

No listed stance fits. The quotation is about "human wisdom", set against faith. The catechism grants what Romans 1:20 says, that God's invisible things are "clearly seen" from creation, and that unaided reason can at length reach a First Cause. But it frames the limit as one of difficulty rather than suppression: reason "advances slowly", reaches God only "after long and laborious investigation", and could never have known most of what leads to salvation, so revelation is needed even for truths reason can reach. That is neither `clear-suppressed`, which places the failure in the will, nor `denied`, nor `inclusivist`.

The latter, guided solely by the light of nature, advances slowly by reasoning on sensible objects and effects, and only after long and laborious investigation is it able at length to contemplate with difficulty the invisible things of God, to discover and understand a First Cause and Author of all things.Roman Catechism (1566), Part I, Article I, "Knowledge of God More Easily Obtained Through Faith than Through Reason" (McHugh & Callan trans., 1923)

One substance, three persons, in the creed's own vocabulary. Under Article I the Father is the first Person who with the Son and the Holy Ghost is "one God and one Lord"; the same section names the Father unbegotten, the Son begotten before all ages, and the Spirit proceeding from Father and Son from all eternity, and Article VIII is built around the Holy Ghost being equal to, and distinct from, the Father and the Son.

In the one Substance of the Divinity the Father is the First Person, who with His Only-begotten Son, and the Holy Ghost, is one God and one Lord, not in the singularity of one Person, but in the trinity of one Substance.Roman Catechism (1566), Part I, Article I, "The Doctrine of the Trinity" (McHugh & Callan trans., 1923)

One person in two natures. Article II confesses a twofold nativity and refuses to let it make two sons: the natures "meet in one Person." The same section quotes John 1:1 for his deity.

While we thus acknowledge His twofold Nativity; we believe Him to be one Son, because His divine and human natures meet in one Person.Roman Catechism (1566), Part I, Article II, "His Only Son" (McHugh & Callan trans., 1923)

Nothing found. The question of what the other elohim of the Hebrew Bible are is not raised in the sections of the catechism read; its unseen world is angels and the devil with his evil spirits. The First Commandment section, where any treatment of the gods of the nations would sit, was not read for this question.

The fall cost the supernatural gift of original justice and wounded, but did not destroy, the nature beneath it: the inclination toward virtue was "obscured", and without grace no one can do what is acceptable to God. The sharper claim that the unaided will can only sin is one he condemned. "Free will, without the help of God's grace, has only power for sin" is the 27th of the propositions of Michael Baius censured in Ex omnibus afflictionibus (1567, Denzinger 1027). The bull's censure allows that some propositions "could be maintained in some way" while condemning them in the sense their authors intended, so it rules out Baius's reading rather than every strong Augustinian sentence.

unhappy man went astray, and lost not only original justice, with which he had been supernaturally gifted and adorned by God, but also obscured that singular inclination toward virtue which had been implanted in his soul.Roman Catechism (1566), Part IV, The Third Petition, "Man's Proneness to Act Against God's Will" (McHugh & Callan trans., 1923)

Nothing found. The sections of the catechism read do not treat predestination or the ground of election. The nearest passage, in Article IX, says only that the Lord knows who are his and that who belongs among the good "we can by no means pronounce with certainty." Ex omnibus afflictionibus, the other text read, is about nature, grace and merit, not the basis of God's choosing. He was a Dominican and a Thomist, but this cell is not inferred from that.

Faith is first assent: Article I defines it as the faith "by which we yield our entire assent to whatever has been divinely revealed." What makes it living is charity, given with it in baptism and fed by good works; the baptismal candle signifies exactly that, and the same section warns that baptism is "received in vain" by one who means to live according to the flesh. No passage read says in so many words that faith without charity does not save, so the cell leans rather than affirms.

A lighted taper is then put into the hand of the baptised to signify that faith, inflamed by charity, which is received in Baptism, is to be fed and augmented by the exercise of good works.Roman Catechism (1566), Part II, Baptism, Ceremonies of Baptism, "The Lighted Candle" (McHugh & Callan trans., 1923)

Justification is the infusion of grace through the sacraments, baptism first. The baptismal section calls grace "a divine quality inherent in the soul", accompanied by virtues "divinely infused into the soul along with grace", and the section on the sacraments in general says that in the font "His grace is infused into our souls." The just are made just, not only declared so.

Our souls are replenished with divine grace, by which we are rendered just and children of God and are made heirs to eternal salvation.Roman Catechism (1566), Part II, Baptism, Effects of Baptism, "Third Effect of Baptism: Grace of Regeneration" (McHugh & Callan trans., 1923)

Sufficient for all, efficacious for many. Explaining why the words over the chalice say "for many" and not "for all", the catechism distinguishes the blood's value, which reaches every human being, from its fruit, which does not. Article IV says the same from the other side: in his Passion the Son "intended to atone for and blot out the sins of all ages." The distinction answers a question about the words of consecration, not the later argument over the extent of the atonement, but it is the sufficient-efficient formula in substance.

For if we look to its value, we must confess that the Redeemer shed His blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race.Roman Catechism (1566), Part II, The Eucharist, "Explanation of the Form Used in the Consecration of the Wine" (McHugh & Callan trans., 1923)

Yes. Baptismal grace can be lost by grave sin, and one who loses it and does not repent loses salvation. The catechism uses Jerome's image of Penance as the second plank after a shipwreck, and quotes Trent: for those who fall into sin after baptism, Penance "is as necessary to salvation as is Baptism" for the unbaptised. The language of perseverance as a distinct gift, which Trent also uses, was not found in the sections read, so `persev-gift` was not assigned.

As he who suffers shipwreck has no hope of safety, unless, perchance, he seize on some plank from the wreck, so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving plank of Penance, has doubtless lost all hope of salvation.Roman Catechism (1566), Part II, Penance, "Importance of Instruction on this Sacrament" (McHugh & Callan trans., 1923)

Through baptism. The catechism reads Christ's own baptism, where the heavens opened and the Spirit came as a dove, as a sign of what every baptism gives, and says each of the baptised receives "by the interior operation of the Holy Ghost" the gifts shown there. Article VIII calls the grace of justification the grace that "signs us with the Holy Spirit of promise." The quoted sentence speaks of the Spirit's gifts rather than his indwelling in so many words, which is why the cell leans.

By this we are given to understand that to those who are baptised are imparted the gifts of the Holy Spirit, that to them are opened the gates of heaven.Roman Catechism (1566), Part II, Baptism, "Effects of Baptism Foreshadowed in the Baptism of Christ" (McHugh & Callan trans., 1923)

Both, and the second is an office of the Church. The Sixth Petition gives the ordinary means: Satan is overcome "by prayer, labor, watching, fasting, continence and chastity," and "the devil flees from those who resist him." But exorcism is built into the sacraments: the baptismal rite includes an exorcism "used to expel the devil", and exorcist is the third of the minor orders, ordained with a book of exorcisms and the power to lay hands on the possessed, "whether baptised or catechumen."

The third order is that of exorcists, to whom is given the power to invoke the name of the Lord over those who are possessed by unclean spirits.Roman Catechism (1566), Part II, Holy Orders, "Exorcist" (McHugh & Callan trans., 1923)

Infants are to be baptised, and baptism regenerates them. The catechism argues from Adam and Christ: if children inherit sin from the one, still more can they receive grace from the other. It calls the remission of all sin, original and actual, "the peculiar effect of Baptism", and since infants "have no other means of salvation", it tells pastors to press parents not to delay.

If then, through the transgression of Adam, children inherit original sin, with still stronger reason can they attain through Christ our Lord grace and justice that they may reign in life.Roman Catechism (1566), Part II, Baptism, Necessity of Baptism, "Infant Baptism: Its Necessity" (McHugh & Callan trans., 1923)

The whole substance of bread and wine is changed into Christ's body and blood, and the Church "most appropriately" calls this transubstantiation. The catechism keeps the reception distinct from the change: some receive the sacrament only sacramentally, some only in spirit, and those who receive it both ways, having first proved themselves, "derive from the Eucharist those most abundant fruits."

This conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself.Roman Catechism (1566), Part II, The Eucharist, "Transubstantiation a Total Conversion" (McHugh & Callan trans., 1923)

Nothing found. The sections read do not ask whether tongues, prophecy or healing continue. The "seven gifts" of Article VIII are the gifts of Isaiah 11, wisdom, understanding and the rest, not the miraculous gifts, and the bodily healing Extreme Unction may give ("if indeed advantageous") is a sacrament's effect, not a charism. Neither is a stance on this question.

Eternal conscious punishment. Article VII divides the sentence "Depart from me, ye cursed, into everlasting fire" into the pain of loss, deprivation "forever of the light of the vision of God", and the pain of sense, felt through the senses, and insists the torment is eternal.

When, moreover, we reflect that this torment is to be eternal, we can see at once that the punishment of the damned includes every kind of suffering.Roman Catechism (1566), Part I, Article VII, "The Sentence of the Wicked" (McHugh & Callan trans., 1923)

Nothing found. Article VII speaks of two comings of Christ, the second "at the end of the world to judge all mankind", and of a general judgment on one day; it never mentions a thousand years or reads Revelation 20. That is compatible with more than one view and is not taken here as amillennialism.