Den latinske utgave av den katolske kirkes katekisme (først publisert på fransk, i 1992) er nå ferdig. Denne utgave er nå den normative for senere oversettelser. Den norske oversettelse, som er tilgjengelig på internet, er fra den franske tekst. Det er også foretatt endel endringer i teksten, og noen av endringene er av betydning.
Vi gjengir her meldingen fra Vatikanets informasjonstjeneste som presenterer de viktigste endringer av katekismen.
Nazareth Resource Library i USA har en analyse av de viktigste endringene.
CHANGES TO DEFINITIVE EDITION OF CATECHISM
VATICAN CITY, SEP 9, 1997 (VIS) - Made public today were the changes in content made to the definitive edition in Latin of the Catechism of the Catholic Church. These modifications have been made to the French language text, which was the first version of the Catechism published in 1992.
Following are selected paragraphs from the nearly one hundred that have been modified, according to the official English language version.
- 88, which says: "The Church's Magisterium exercises the authority it
holds from Christ to the fullest extent when it defines dogmas, that is, when
it proposes truths contained in divine Revelation or having a necessary
connection with them, in a form obliging the Christian people to an
irrevocable adherence of faith."
Last sentence should say: "... or also when it proposes in a definitive way truths having a necessary connection with them."
- 2265, which says: "Legitimate defense can be not only a right but a grave
duty for someone responsible for another's life, the common good of the
family or of the state."
Should say: "Legitimate defense can be not only a right but a grave duty for someone responsible for another's life. Preserving the common good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate authority have the right to repel by armed force aggressors against the civil community entrusted to their charge.
- 2266, which says: "Preserving the common good of society requires
rendering the aggressor unable to inflict harm. For this reason the
traditional teaching of the Church has acknowledged as well-founded the right
and duty of legitimate public authority to punish malefactors by means of
penalties commensurate with the gravity of the crime, not excluding, in cases
of extreme gravity, the death penalty. For analogous reasons those holding
authority have the right to repel by armed force aggressors against the
community in their charge.
"The primary effect of punishment is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment has the effect of preserving public order and the safety of persons. Finally punishment has a medicinal value; as far as possible it should contribute to the correction of the offender."
Should say: "The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Legitimate public authority has the right and duty to inflict penalties commensurate with the gravity of the crime. The primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender."
- 2267, which says: "If bloodless means are sufficient to defend human
lives against an aggressor and to protect public order and the safety of
persons, public authority should limit itself to such means, because they
better correspond to the concrete conditions of the common good and are more
in conformity to the dignity of the human person."
Should say: "The traditional teaching of the Church does not exclude, presupposing full ascertainment of the identity and responsibility of the offender, recourse to the death penalty, when this is the only practicable way to defend the lives of human beings effectively against the aggressor.
"If, instead, bloodless means are sufficient to defend against the aggressor and to protect the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person.
"Today, in fact, given the means at the State's disposal to effectively repress crime by rendering inoffensive the one who has committed it, without depriving him definitively of the possibility of redeeming himself, cases of absolute necessity for suppression of the offender 'today ... are very rare, if not practically non-existent.'"
- 2296, which says: "Organ transplants are not morally acceptable if the
donor or those who legitimately speak for him have not given their informed
consent. Organ transplants conform with the moral law and can be meritorious
if the physical and psychological dangers and risks incurred by the donor are
proportionate to the good sought for the recipient. It is morally
inadmissible directly to bring about the disabling mutilation or death of a
human being, even in order to delay the death of other persons."
Should say: "Organ transplants conformity with the moral law if the physical and psychological dangers and risks incurred by the donor are proportionate to the good sought for the recipient. Donation of organs after death is a noble and meritorious act and is to be encouraged as a manifestation of generous solidarity. it is not morally acceptable if the donor or those who legitimately speak for him have not given their explicit consent. It is furthermore morally inadmissible directly to bring about ... "
- 2297, which says: "Kidnapping and hostage taking bring on a reign of
terror; by means of threats they subject their victims to intolerable
pressures. They are morally wrong. Terrorism which threatens, wounds, and
kills indiscriminately is gravely against justice and charity. Torture which
uses physical or moral violence to extract confessions, punish the guilty,
frighten opponents, or satisfy hatred is contrary to respect for the person
and for human dignity. Except when performed for strictly therapeutic medical
reasons, directly intended amputations, mutilations and sterilizations
performed on innocent persons are against the moral law.
Should say: "Terrorism threatens, wounds, and kills indiscriminately; it is gravely against justice and charity.
- 2366, which says: "Fecundity is a gift, an end of marriage, for conjugal
love naturally tends to be fruitful. A child does not come from outside as
something added on to the mutual love of the spouses, but springs from the
very heart of that mutual giving, as its fruit and fulfillment. So the
Church, which 'is on the side of life' teaches that 'each and every marriage
act must remain open to the transmission of life.' 'This particular doctrine,
expounded on numerous occasions by the Magisterium, is based on the
inseparable connection, established by God, which man on his own initiative
may not break, between the unitive significance and the procreative
significance which are both inherent to the marriage act.'"
Should say: " ... must remain open 'per se' to the transmission ... "
- 2368, which says: "A particular aspect of this responsibility concerns
the regulation of births. For just reasons, spouses may wish to space the
births of their children. It is their duty to make certain that their desire
is not motivated by selfishness but is in conformity with the generosity
appropriate to responsible parenthood. Moreover, they should conform their
behavior to the objective criteria of morality ... "
Should say: substitute the words "regulation of births" with "regulation of procreation."
- 2372, which says: "The state has a responsibility for its citizens'
well-being. In this capacity it is legitimate for it to intervene to orient
the demography of the population. This can be done by means of objective and
respectful information, but certainly not by authoritarian, coercive
measures. The state may not legitimately usurp the initiative of spouses, who
have the primary responsibility for the procreation and education of their
children. It is not authorized to promote demographic regulation by means
contrary to the moral law."
The last sentence should say: "It is not authorized to intervene in this area with means contrary to the moral law."
- 2417, which says: "God entrusted animals to the stewardship of those whom
he created in his own image. Hence it is legitimate to use animals for food
and clothing. They may be domesticated to help man in his work and leisure.
Medical and scientific experimentation on animals, if it remains within
reasonable limits, is a morally acceptable practice since it contributes to
caring for or saving human lives."
Should say: "Medical and scientific experimentation on animals is a morally acceptable practice, if it remains within reasonable limits and contributes to caring for or saving human lives."
OP/CORRECTIONS:CATECHISM/... VIS 970909 (1370)