Brief Statement of Christian Doctrine.

 CCC = Catechism of the Catholic Church.

The term "Article of faith" (De fide.) is used to identify the chief truths, which Christians must hold. Articles of Faith are the fundamental principles, which the Catholic accepts as absolute truth, without discussion as being certain and sure by virtue of the authority of God.

"The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes, in a form obligiing the Christian people to an irrevocable adherence of faith, truths contained in divine revelation or also when it proposes, in a definitive way, truths having a necessary connection with these" (CCC §88).

Four Creeds are presently used in the Catholic Church, viz. the Apostles', the Nicene, the Anthanasian, and that of Pius IV.

The Apostles' Creed.

(De Fide.)

See CCC §194

The Apostles' Creed is a formula of belief, in twelve articles, containing the fundamental doctrines of Christianity, whose authorship (in substance if not in words) tradition ascribes to the Apostles.

I believe in God, the Father Almighty, Creator of heaven and earth.

I believe in Jesus Christ, his only son, our Lord.

He was conceived by the power of the Holy Spirit and born of the Virgin Mary.

He suffered under Pontius Pilate, was crucified, died and was buried.

He descended into hell.

On the third day he rose again.

He ascended into heaven and is seated at the right hand of the Father.

He will come again to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.  

The Nicene Creed.

(De Fide.)

See CCC §187

I believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen. I believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God,

Light from Light, true God from true God, begotten, not made, one in Being with the Father. 

Through him all things were made.

For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried.

On the third day he rose again in fulfillment of the Scriptures;

he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead, and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son.

With the Father and the Son he is worshipped and glorified.

He has spoken through the Prophets.

I believe in one Holy, Catholic and Apostolic Church.

I acknowledge one baptism for the forgiveness of sins.

I look for the resurrection of the dead, and the life of the world to come. Amen.

The Athanasian Creed.

(De Fide.)

See CCC §253-6

This Profession of faith dates from the late fourth century and attributed to St. Anthanasius (296-372). It differs from the other standard creeds in its extraordinary length and in embodying anathemas against those who would deny the doctrines it professes. Its openings word Quicumque is also the Latin title of the creed, whose first sentence declares:

The Creed of Pius IV.

Also called The Tridentine Creed of 1564

(De Fide.)

Council of Trent (Sess. 25, De Reform. cap.2)

The Professio fidei Tridentinae, also known as the Creed of Pope Pius IV, is one of the four authoritative Creeds of the Catholic church. As the name implies, it was composed by Pope Pius IV under the auspices of the Council of Trent. It was subsequently modified slightly after the First Vatican Council.

The major intent of the Creed was to clearly define the Catholic faith against Protestantism. At one time it was used by theologians as an oath of loyalty to the church and to reconcile converts to the church, but it is rarely used these days.

I, (Name), with a firm faith believe and profess each and everything which is contained in the Creed which the Holy Roman Church makes use of. To wit:

I believe in one God, The Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the Only-begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead and His kingdom will have no end. And in the Holy Spirit, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins and I await the resurrection of the dead and the life of the world to come. Amen.

I also admit the Holy Scripture according to that sense which our holy mother the Church hath held, and doth hold, to whom it belongs to judge of the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.

I also profess that there are truly and properly Seven Sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one; to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Holy Orders cannot be reiterated without sacrilege.

I also receive and admit the received and approved ceremonies of the Catholic Church in the solemn administration of the aforesaid sacraments.

I embrace and receive all and every one of the things which have been defined and declared in the holy Council of Trent concerning original sin and justification.

I profess, likewise, that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist there is truly, really, and substantially, the Body and Blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood, which conversion the Catholic Church calls Transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament.

I constantly hold that there is a Purgatory, and that the souls therein detained are helped by the suffrages of the faithful. Likewise, that the saints, reigning together with Christ, are to be honored and invoked, and that they offer prayers to God for us, and that their relics are to be venerated.

I most firmly assert that the images of Christ, of the Mother of God, ever virgin, and also of other Saints, ought to be had and retained, and that due honor and veneration is to be given them.

I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.

I acknowledge the Holy Catholic Apostolic Roman Church as the mother and mistress of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.

I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent, and by the ecumenical Council of the Vatican, particularly concerning the primacy of the Roman Pontiff and his infallible teaching. I condemn, reject, and anathematize all things contrary thereto, and all heresies which the Church hath condemned, rejected, and anathematized.

The Ten Commandments of God.

See CCC §2055, 2056

(De Fide.)

 Exodus 20:1-17.

    "What good deed must I do, to have eternal life?" "If you would enter into life, keep the Commandments" (Matthew 19:16-17).

    Christ - through the example of his own life and by his preaching - attested to the permanent validity of the Ten Commandments.

    The Decalogue contains a privileged expression of the natural law. It is made known to us by divine revelation and by human reason.

1. I AM the Lord thy God, who brought I thee out of the land of Egypt, and out of the house of bondage. You shall not have strange gods before me. You shall not make to thyself a graven thing, nor the likeness of any thing that is in heaven above) or in the earth beneath, nor of those things that are in the waters under the earth. You shall not adore them, nor serve them: I am the Lord thy God, mighty) jealous, visiting the iniquities of fathers upon their children, unto the third and fourth generation of those that hate me; and showing mercy unto thousands of those that love me, and keep my commandments.

2. You shall not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that shall take the Name of the Lord his God in vain.

3. Remember that thou keep Holy the Sabbath day. Six days shall thou labor, and shall do all thy works; but on the seventh day is the Sabbath of the Lord thy God: You shall do no work on it, thou, nor thy eon, nor thy daughter, nor thy man-servant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day; therefore the Lord blessed the seventh day, and sanctified it.

4. Honor thy father and thy mother,. that you may be long-lived upon the land which the Lord thy God will give thee.

5. You shall not kill.

6. You shall not commit adultery.

7. You shall not steal.

8. You shall not bear false witness against thy neighbor.

9. You shall not covet thy neighbor's wife.

Beatitudes

Matthew 5:3-12

    The Beatitudes respond to the natural desire for happiness. This desire is of divine origin: God has placed it in the human heart in order to draw us to the One who alone can fill it. They teach man the final end to which God calls us: The Kingdom, the vision of God, participation in the divine nature, eternal life, filiation, rest in God. They are in the heart of Jesus' preaching. They continue the promises made to the Chosen People from the time of Abraham to the time of Christ, fulfilling the promises by ordering them no longer merely to the possession of a territory, but also the Kingdom of heaven:

• Blessed are the poor in spirit, for theirs is the kingdom of heaven.

• Blessed are those who mourn, for they shall be comforted.

• Blessed are the meek, for they shall inherit the earth.

• Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

• Blessed are the merciful, for they shall obtain mercy.

• Blessed are the pure in heart, for they shall see God.

• Blessed are the peacemakers, for they shall be called sons of God.

• Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

• Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.

The Six Precepts of the Church.

 See CCC §2041

    The obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the faithful the indispensable minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbor.

1. "You shall attend Mass on Sundays, and all Holy days of obligation.

    This precept requires to participate in the Eucharistic celebration, when the Christian community gathers together on the day commemorating the resurrection of the Lord.

2. "You shall confess your sins at least once a year."

    This precept ensures preparation for the Eucharist by the reception of the sacrament of Reconciliation, which continues Baptism's work of conversion and forgiveness.

3. You shall humbly receive your Creator in holy communion at least during the Easter season."

    This precept guarantees as a minimum the reception of the Lord's body and blood in connection with the Paschal feasts, the origin and center of the Christian Liturgy.

4. "You shall keep holy the holy days of Obligation."

    This precept requires the completion of the Sunday observance by participation in the principal liturgical feasts that honor the mysteries of the Lord, the Virgin Mary, and the saints. It requires, also, abstinence from those labors and business concerns that impede the worship to be rendered to God, the joy that is proper to the Lord's day, or the proper relaxation of mind and body.

5. "You shall observe the prescribed days of fasting and abstinence."

    This precept ensures the times of ascesis (self-discipline) and penance that prepares us for the liturgical feasts; they help us acquire freedom of heart and mastery over our instincts.

6. "You shall provide for the material needs of the Church."

    This precept requires the faithful to contribute to the Church according to their own abilities.

Seven Sacraments.

(De Fide.)

See CCC §1210

    The seven sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.

Baptism - By which we are born into the new life in Christ.

    The fruits of this sacrament are:

• Remission of original sin.

• Birth into the new life by which man becomes an adoptive son of the Father, a member of Christ, and a temple of the Holy Spirit.

• Incorporation into the Church, the body of Christ, and participation in the priesthood of Christ.

• The imprinting, on the soul, of an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of this character, baptism cannot be repeated.

Confirmation - By which we are more perfectly bound to the Church and enriched with a special strength of the Holy Spirit.

    The fruits of this sacrament are:

• An increase and deepening of baptismal grace.

• A deepening of one's roots in the divine filiation, which makes one cry, "Abba Father!"

• A firming of one's unity with Christ.

• An increase in the gifts of the Holy Spirit.

• A strengthening of one's bond with the Church and closed association with her mission.

• Special strength of the Holy Spirit to spread and defend the faith by word and action as a true witness of Christ, to confess the name of Christ boldly, and to never be ashamed of the cross.

• The imprinting, as in Baptism, of a spiritual mark or indelible character on the Christian's soul. Because of this character, one can receive this sacrament only once in one's life.

The Holy Eucharist - By which Christ associates his Church and all her members with the sacrifice of the cross.

    The fruits of this sacrament are:

• An increase in the communicant's union with Christ.

• Forgiveness of venial sins.

• Preservation from grave sins.

• A strengthening of the bonds of charity between the communicant and Christ.

• A strengthening of the unity of the Church as the Mystical Body of Christ.

Reconciliation or Penance - By which sins after Baptism are forgiven.

    The fruits of this sacrament are:

• Reconciliation with God: the penitent recovers sanctifying grace.

• Reconciliation with the Church.

• Remission of the eternal punishment incurred by mortal sins.

• Remission, at least in part, of temporal punishments resulting from sin.

• Peace and serenity of conscience, and spiritual consolation.

• An increase of spiritual strength for the Christian battle.

    Click here for a Guide for a Good Confession

Anointing of the Sick - By which a special grace is conferred during grave illness or old age.

    The fruits of this sacrament are:

• Unity with the passion of Christ, for the sick person's own good and that of the whole Church.

• Strength, peace, and courage to endure as a Christian the sufferings of illness or old age.

• Forgiveness of sins, if the sick person was not able to obtain it through the sacrament od Penance.

• Restoration of health, if it is conducive to the salvation of the soul.

• Preparation for entering into eternal life.

Holy Orders - By which the task of serving in the name and in the person of Christ is conferred.

    The fruits of this sacrament are:

• The Mission and faculty ("the sacred power") to act in persona Christi.

• Configuration to Christ as Priest, Teacher, and Pastor.

• The imprinting, as in Baptism, of an indelible character that cannot be repeated or conferred temporarily.

Matrimony - By which a man and a woman form with each other an intimate communion of life and love.

    The fruits of this sacrament are:

• The grace to love each other with the love with which Christ has loved his Church.

• A perfecting of their human love.

• A strengthening of their indissoluble unity.

• Sanctification on their way to heaven.

• The grace to "help one another to attain holiness in their married life and in welcoming and educating their children."

• An integration into God's covenant with man: Authentic married love is caught up into divine love.

The Three Theological Virtues.

Faith - Hope - Charity.

See CCC §813

    The three theological virtues are manifested in the following manner: The effect produced by the virtue of Faith is to make us believe in the existence of God and in his divine perfections. The effect of the virtue of Hope is to make us look for eternal salvation from God, as well as the means that are necessary for its attainment. The virtue of Charity causes us to find satisfaction in God, and to seek to please Him by keeping His commandments.

    These virtues are fitly termed theological, because God Himself is their object, their motive, and their Author. God is the object of faith; that is to say, we believe what God has revealed, and all that has reference to God Himself, to His being', His attributes, His works and His will. God is the motive of faith, for we believe that which He has revealed because He is omniscient and the highest truth. God is the object of hope; for we hope for eternal happiness after death, to see God and enjoy Him forever. God is the motive of hope, for we hope for eternal felicity because He is almighty, most bountiful, and faithful to His promises. God is the object of charity, for all our love centers in Him. God is the motive of charity, since we love Him because He is supreme beauty and sovereign goodness. God is also the Author of the three theological virtues, as the following reasons demonstrate:

    We receive the three theological virtues to render us capable of performing good works simultaneously with sanctifying grace. When the Holy Spirit enters into the soul, He transforms the powers of the mind, so that it can rise to God with greater facility. When He comes and imparts to us sanctifying grace, a light shines in our heart that awakens faith and hope (2 Cor. 4:6), and a fire is ignited, that kindles a flame of charity (Rom. 5:5). This action of the Holy Ghost within the soul is called the infusion of the three theological virtues. The three theological virtues are infused into the soul (Council of Trent, 6, ch. 7). The infusion of these virtues has a similar effect as have the rays of the sun in imparting light and warmth to the atmosphere. God does not force these virtues upon us; the freedom of the will is in no wise interfered with. The power of exercising the three theological virtues is imparted in Baptism (CCC §1266), and if it be lost, it is given again in the Sacrament of Penance. As the seed lies dormant in the bosom of the earth, until, under the influence of sun and rain, it germinates and grows, so the three theological virtues at first lie dormant in the soul of the child until he attains the use of reason, and through the action of grace and religious instruction they are developed and come to sight (in works). The baptized child resembles one who is asleep, who possesses the power of sight, but sees nothing, until he awakens from sleep and makes use of that power. So the power to exercise faith, hope, and charity are latent in the soul of the child, until with the use of reason they are brought into play, and their existence is made apparent.

    We ought to make acts of the three theological virtues frequently in the course of our life, especially before approaching the sacraments and at the hour of death. The means of making acts of the three theological virtues is to place before the mind the object and the motive of these virtues. In doing so, it is well not to employ the usual formula, but to express one's self in one's own words. Every time we make the sign of the cross, utter a prayer, or do a good deed, we make implicitly at least, an act of one or more of these virtues." Rev. Francis Spirago, The Catechism Explained, Tan Books (1899) p. 442-43. Imprimatur, +Patrick J. Hayes, Archbishop of NY, Oct. 18, 1921.

 The Four Cardinal Virtues.

See CCC §1830

Isa. 11: 2-3.

    The gifts of the Holy Spirit belong in their fullness to Christ, the Son of David. They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.

Fear of the Lord, Piety, Knowledge, Fortitude,

Counsel, Understanding, Wisdom.

Recall the first coming of the Holy Spirit in the form of fiery tongues upon the apostles and disciples. For nine days they had been waiting and praying for this Spirit of truth and love, promised by Christ. They were fearful, uncertain, doubtful and weak. But, what a change came over them. With the Holy Spirit in their hearts they become strong and courageous, certain and zealous. They go forth from that upper room, guided by the Divine Dove, the Holy Spirit really taught the apostles all things.

To understand more clearly and fully what the Holy Spirit did on that first Pentecost, and what He does for us during the Sacrament of Confirmation, we want to consider His gifts and workings. Ages before the coming of Christ this work was foretold. After the Assyrians had attacked and almost annihilated Israel, God had mercy on His chosen people, and promised them assistance in the words of the prophet Isaiah, 11:1-3: "And there shall come forth a shoot of the stock of Jesse and a flower shall rise up out of his root. And the Spirit of the Lord shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and godliness. And He shall be filled with the spirit of the fear of the Lord." There we have the seven gifts of the Holy Spirit. What do they mean?

1. Wisdom is that gift by which we raise our minds above the fleeting things of earth and think of things eternal. It lights up the, mind, helping the intellect to look at revealed truth in the sublime sunshine of heaven. It helps us taste God, as it were and love God.

2. Understanding is that gift which throws a searching light upon the meaning of revealed truth. It helps us comprehend and know, as far as men can, the truths of. faith and the divine mysteries. It tell us exactly what this or that revealed truth really means.

3. Counsel is that gift which makes clear to us, amid the uncertainties of life, what makes for the glory of God, our own salvation, and the salvation of our neighbor. Counsel helps our practical minds to see what should be done in individual cases, and what are the best means to do it. Counsel points the path when the path is none too certain.

4. Fortitude is the gift, which helps us, with valor and courage, to observe faithfully the laws of God and His Church. It helps us overcome the dangers and difficulties on our Christian pathway to God.

5. Knowledge is the gift by which we judge correctly of created things, or creatures, and are taught to use them' correctly, and direct them to God, their final end. It shows us that the truths of faith are believable and acceptable, even from the standpoint of reason. Note the distinct difference between Christian and non-Christian knowledge. The former helps us put all things in their proper place and relation to their Maker. Mere knowledge, godless knowledge, is merely a piling up of facts and information, without any order or purpose. With this Christian knowledge St. Francis of Assisi was inspired to write his immortal "Canticle of the Sun," or Praise of all Creatures.

6. Piety is the gift by which we honor God as our Father. Piety is from an old Latin word which means devotion to one's parents. Christian piety is devotion to our heavenly Parent. It helps us take pleasure in prayer, spiritual reading and good works, because they please our Father. It helps us have at heart everything that will honor God.

7. Fear of the Lord is that gift which helps us revere and respect God and dread to offend His Divine Majesty. It is not a slavish, cringing feeling. It is the fear of loving children of a loving Father, who dread to offend Him because He is so good. It diverts us from evil and directs us to good.

How desperately we need these gifts every day. Without them we are sailors tossed about in a storm, not knowing the direction, or, knowing it, not being able to follow it.

The Gifts of the Holy Spirit are without question great gifts essential for our sanctification and salvation. Each baptized and confirmed Christian should implore the Holy Spirit to inflame in his soul these gifts. Our Holy Father, Pope John Paul II said, "With gifts and qualities such as these, we are equal to any task and capable of overcoming any difficulties."

The Twelve Fruits of the Holy Spirit.

See CCC §1832

    Living a spiritual life -- which we are all striving to do in  varying degrees -- bears witness to the fact that we belong to God as his beloved children.  This witness involves us completely; it involves every aspect of our lives as Paul the Apostle says in Romans 10:31: "Whatever you eat, then, or drink, and whatever else you do, do it all for the glory of God."  This is to truly live in communion with God's Spirit.  And if we truly live in communion with God's Spirit, then that Spirit will manifest itself through us in all that we do and say. We refer to this manifestation of God's Spirit within us as the fruit of God's Spirit. The way God's Spirit manifests itself most convincingly is through its fruit. St. Paul in Galatians names the fruits of God's Spirit: "love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, and self-control." The fruits of God's Spirit really speak for themselves. When we manifest them in  our lives, especially in the ways we relate to one another, they become the manifestation of God's presence in the world.

The Spiritual Works of Mercy.

See CCC §2447

    The works of mercy are charitable actions by which we come to the aid of our neighbors, spiritual and bodily necessities. Giving alms to the poor is one of the chief witnesses to fraternal charity; it is also a work of justice pleasing to God. 

    The traditional seven forms of Christian charity in favor of the soul or spirit of one's neighbor, in contrast to the corporal works of mercy that minister to people's bodily needs. They are:

To forgive offences,

To instruct the ignorant,

To bear wrongs patiently,

To admonish sinners,

To comfort the afflicted,

To pray for the living and the dead.

See CCC §2447

To give drink to the thirsty,

To clothe the naked,

To harbor the harborless, (Shelter the Homeless)

To visit the sick,

To visit the captive, and

Holy Days of Obligation.

Holy Days of Obligation are Feast days to be observed by attendance at Mass and rest, as far as possible, from unnecessary servile work. The number and dates of these vary among countries. In the United States there are six holy days:

January 1, the solemnity of Mary, Mother of God;

Thursday of the Sixth Week of Easter, the solemnity of the Ascension;

August 15, the solemnity of the Assumption of the Blessed Virgin Mary;

November 1, the solemnity of All Saints;

December 8, the solemnity of the Immaculate Conception;

December 25, the solemnity of the Nativity of Our Lord Jesus Christ.