Catechism part three: The Catechism and God comes to us

So far, I've been covering a lot of the background material of the catechism. Today, I may have three posts in order to catch my bloggers up with where my Sunday people are. I'm not promising anything. In this blog I'm going to summarize the contents of the Prologue and Part one Chapter one, paragraphs 1-49. I call this the Catechism and God comes to us. The catechism defines itself in paragraph 11 which states that "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" The important concept, as far as I'm concerned, to understand that catechism is the word organic. This is not really dealing with flowers or farmers. The catechism is organic in three ways. It is interconnected. In other words, not only does it build on itself but you cannot understand the sacraments outside of the context of faith. You cannot understand the part on morality without having faith and the sacraments. And prayer makes no sense outside of a life of justice and faith or without the context of the prayer of the church, the sacraments. But, the catechism is organic to the extent that it also speaks to people in our different stages of life. So, a theologian will get things out of the catechism that a steel worker might not. But the steel worker might be concerned about things that the theologian is willing to quickly bypass. It speaks to us where we are at and is able to do that. But, lastly, it doesn't just leave us where we are but invites us to continue in our growth. This three ways, point to the organic nature of the catechism that will connect that essential contents of the Catholic faith. This organic nature will help us "hand (the good news) on from generation to generation by professing the faith, by living it in fraternal sharing and by celebrating it in liturgy and prayer" as it says in paragraph three. This is the entire point of catechesis; to hand on the faith to other people.
But, before we hand on the faith, we have to first have the capacity to have faith ourselves. Paragraph 26 says, "We begin our profession of faith by saying: 'I believe' or 'We believe.' Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy, and lived in observance of God's commandments and in prayer, we must first ask what "to believe" means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life." The first Vatican Council, despite being interrupted by the Italian Revolt, did release a document called Dei Filius that said man can come to a certain knowledge of God in nature. Even before we come to know the specific revelation in the scriptures or the living tradition of the church, God has put into us the capacity to know him. St. Augustine said it best when he said, "You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure, and man, so small a part of your creation, wants to praise you; this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small part of your creation wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until is rests in you." Augustine is, basically, praising God for not only making us capable of realizing that God is present but for putting inside of us the desire to do so. Historically, according to the catechism, humanity has done this by attempting to prove the existence of God. It highlights two ways in particular; the world and the human person. The world says that, by discovering God as the origin and end of the world, we can come to know that God exists. The proof from the person one discerns a human soul that points to a divine soul. The human soul is, further, more perfect that animal souls. The problem is the human evil often intervenes to make it difficult to believe. More will be made of this in the upcoming sections since it tends to be a constant difficulty of believers. Why do bad things happen to good people? God has begun to answer this in his revelation, which I will talk about in part four.