of all, a Work explanatory of Catholic doctrine, and universally acknowledged authority in the Catholic Church.[1]
To the Pastor, upon whom devolves the duty of public instruction, the "Catechismus ad Parochos" presents peculiar advantages. In its pages he will discover a rich treasure of theological knowledge, admirably adapted to purposes of practical utility. The entire economy of religion he will there find developed to his view—the majesty of God, the nature of the divine essence—the attributes of the Deity, their transcendent operations—the creation of man, his unhappy fall—the promise of a Redeemer, the mysterious and merciful plan of redemption—the establishment of the Church, the marks by which it is to be known and distinguished—the awful sanction with which the Divine Law is fenced round, the rewards that await and animate the good, the punishments that threaten and awe the wicked—the nature, number and necessity of those supernatural aids instituted by the Divine goodness to support our weakness in the arduous conflict for salvation—the Law delivered in thunder on Sinai, embracing the various duties of man, under all the relations of his being—finally, the nature, necessity and conditions of that heavenly intercourse that should subsist between the soul and its Creator; the exposition of that admirable prayer composed by the Son of God—all this, comprehending as it does, the whole substance of doctrinal and practical religion, and at once instructive to Pastor and people, the reader will find in the "Catechismus ad Parochos," arranged in order, expounded with perspicuity, and sustained by convincing argument.
Besides a general index, one pointing out the adaptation of the several parts of the Catechism to the Gospel of the Sunday will, it is hoped, facilitate the duty of public instruction, and render this Catechism, what it was originally intended to be, the manual of Pastors.
Such are the nature and object of the present work: a brief sketch
- ↑ On this subject the following observations, from the pen of a Protestant Clergyman, are as candid as they are just:—"The religion of the Roman Catholics ought always, in strictness, to be considered apart from its professors, whether kings, popes, or inferior bishops; and its tenets, and its forms, should be treated of separately. To the acknowledged creeds, catechisms, and other formularies of the Catholic Church, we should resort for a faithful description of what Roman Catholics do really hold, as doctrines essential to salvation; and as such held by the faithful in all times, places, and countries. Though the Catholic forms in some points may vary in number and splendour, the Catholic doctrines cannot;—though opinions may differ, and change with circumstances, articles of faith remain the same. Without a due and constant consideration of these facts, no Protestant can come to a right understanding respecting the essential faith and worship of the Roman Catholics. It has been owing to a want of this discrimination, that so many absurd, and even wicked tenets, have been palmed upon our brethren of the Catholic Church: that which they deny, we have insisted they religiously hold; that which the best informed amongst them utterly abhor, we have held up to the detestation of mankind, as the guide of their faith, and the rule of their actions. This is not fair: it is not doing to others as we would have others to do unto us."—The Religions of all Nations, by the Rev. J. Nightingale, 7. 12.
