Errata

The Marian Catechist Apostolate has compiled the following Errata for the resources that are commonly used by members of the Apostolate. We hope this list is helpful in clarifying common questions and concerns, and we invite you to send the International Office any additional misprints or concerns that you find in the course of your study, as it is our intention to update the following information periodically.

The following documents are not listed below and are available to Consecrated Marian Catechists by request only, since they contain answers to some of the course questions: Resource Book Errata (for use with the Revised Basic Catholic Catechism Course); Explanation Book Errata (for use with the Advanced Catholic Catechism Course); Supplemental Explanations (for use with the Advanced Catholic Catechism Course).

Retreat With The Lord Errata (Use for editions printed 2018 and earlier.)

Retreat With The Lord Errata last updated March 25, 2013.

Meditation days are given rather than page numbers because of different editions of the book.

Go to Day 5, Meditation 13, “Maxim of St. Ignatius”
Capitalize pronouns of God:  His Divine Majesty, “His greater service,” and His graces.”  Change “living” to “livery.” Note: livery refers to the uniform worn by a servant.

Should read:
“I am sure that, with the perfect grace and gentleness which His Divine Majesty has bestowed on your highness for His greater service and praise, your highness will take time to recognize Hisgraces and will be able to distinguish what is good from what is bad, to your own advantage. You will understand that, the more we desire to succeed, apart from offense on the part of our neighbor, in clothing ourselves with the livery of Christ Our Lord which is woven out of insult, false witness, and every other kind of injustice, the more we shall advance in spirit and earn those spiritual riches with which, if we are leading spiritual lives, our souls are sure to be adorned” (Letter to the King of Portugal, John III, March 15, 1545).

Go to Day 22, Meditation 66
There are five places to change the word “Caiaphas” to “Annas”.

  • The title should read: “JESUS BEFORE ANNAS.”
  • The first sentence under the title should read:

“St. John is the only evangelist who narrates the trial of Jesus before the high priest Annas.”

  • The fourth paragraph under the title “Jesus Before Annas” should read:

“Dialogue between Christ and Annas.  We are not told exactly what Annasasked Jesus except that he questioned Him about His disciples and His teaching.  Jesus would not give him a direct answer.  Instead he asked Annas‘Why do you question me? Question those who have heard what I said.’”

Revised Basic Catholic Catechism Course Errata (Use for edition printed in 2012.) Revised Basic Catholic Catechism Course Errata last updated September 10, 2018.

BASIC COURSE MANUAL

His Eminence Raymond Leo Cardinal Burke has submitted the following changes for the Revised Basic Course. Please make these changes in your Revised Basic Manual, Workbook and Answer Tablet. If you are Group Leader, make these changes in your answer book too.

Page 1, Manual
In the second paragraph under “Focus:”
Change “made for Adam and Eve” to “created for Adam and Eve..”
Change “made for Christ and Mary” to “created for communion with God.”
Delete the phrase, “for Whom the whole universe had been originally made.”
The paragraph should read:
Salvation history began remotely with the creation of the world, and proximately with the formation of Adam and Eve. In other words, the world was created for Adam and Eve and the family of man, while Adam and Eve and their progeny were created for communion with GodNo sooner had Adam and Eve sinned than God promised them and their descendants a Redeemer, His Incarnate Son.

Page 24, Manual
In the fourth paragraph, line 4, change “experimental knowledge” to “experiential knowledge.”
The sentence should read: “This is particularly the case with His experiential knowledge. Christ chose to have His human knowledge progress through the natural activity of the intellect.”

Page 36, Manual
In the 5th paragraph change the Scripture quote of John 4:5 to 1 Corinthians 4:5.

Page 39, Manual
In the section, “Praying for the Poor Souls in Purgatory,” add the following to the first sentence in the first paragraph, “except for the patient endurance of the suffering which is the temporal punishment due to their sins.”
Delete the sentence, “They are only able to endure.”
The sentence should read:
“Because it is only possible to gain merit during one’s lifetime on earth, the souls in Purgatory can no longer make satisfaction, or expiate, for their sins except for the patient endurance of the suffering which is the temporal punishment due to their sins. The suffering in Purgatory is limited to the repayment of the debt of sin. The Poor Souls in Purgatory, therefore, need our assistance.”

Page 48, Manual
Under heading “Collegiality”, in the second sentence, the word “know” should be “known.”
The sentence should read: “Each Bishop is a member of the episcopal college, also known as the “College of Bishops.”

Page 87, Manual
In the first paragraph, line 5, capitalize, “our Lord.” Should read: “where we find Our Lord telling His disciples.”

Page 91, Manual
In the second line from the top, capitalize the word, “Faith.” Should read: “the obligation to live fully the Faith we possess.”

Page 101, Manual
In the middle of the page, under the section titled, “Poverty of Spirit,” add the following phrase to the second sentence in the first paragraph, “also called evangelical poverty of precept.” Replace the words “the Church” with “Christ.”
The sentence should read:
“Although every Christian is called to share his goods with the needy and to exercise good stewardship over the material goods entrusted to his care, not every Christian is required to practice poverty of choice. However, a precept of Christ does call every Christian to practice poverty of spiritalso called evangelical poverty of precept. Indeed, Jesus establishes poverty of spirit as a condition for entrance into the Kingdom of God.”

Page 113, Manual
In the middle of the page, the Scripture references listed under, “Baptism” should be: Matthew 28:19, not 28:18Colossians 2:10-12, not 2:10-11.
The Scripture reference listed under “Confirmation” should be Acts 8:14-18, not Acts 8:16-20. Delete reference 8:17-18, which is already included in reference to Acts 8:14-18. In addition, delete Acts 19:38.

Page 115, Manual
Under the section titled, “The Minister of a Sacrament,” toward the end of the 2nd paragraph, add the following underlined words.
“All priests have the power to forgive sins, but conferral of this power does not bring with it authorization to exercise this power validly. Such authorization, or faculty, is normally granted in the Western Church to a priest in accord with the place of his incardination, either by the Bishop of his Diocese or by the Major Superior of the Institute of Consecrated Life in which the priest is incardinated. The faculty, once granted and not revoked or restricted, permits the priest to hear confessions throughout the world (cf. can. 969, §§ 1-2). All Bishops and only Bishops have the power to ordain Bishops, but they may not exercise this power unless expressly delegated to do so by the Holy Father or, in some Eastern Rites, by the Patriarch.”

Page 124, Manual
In the middle of the sixth paragraph, 3rd line, change the word, “comprehend” to “believe.”
The sentence should read:
“Any person over the age of reason who approaches the Catholic Church for Baptism must have the proper disposition. This means that he must have the intention and the desire to receive the Catholic Faith, he must have received instruction, and he must believe the basics of the Faith.”

Page 133, Manual
In the last sentence on the page, delete the word “prayer” from the phrase “praying prayer before and after.” The sentence should read, “We should also perform external acts which profess our Catholic Faith on a daily basis, for instance, praying before and after meals at and away from home.…”

Page 155, Manual
Under heading, “CATECHESIS”, in the first sentence,
replace the word “underestimate” with the word “overestimate.”
The sentence should read:
“It is impossible to overestimate the blessings of this Sacrament.”

Page 166, Manual, second paragraph
In the middle of the 2nd paragraph, add the phrase, “in very limited and specific circumstances.”
The sentence should read:
“With the penitent’s permission, in very limited and specific circumstances, the priest may speak of sacramental matters with the penitent himself, and with others, outside of Confession. Such permission can be given, for instance, so that the confessor may consult someone more experienced in a difficult case of conscience. When such permission is requested, the request must be made without the slightest coercion. In such a case, presumed permission is never sufficient.

Page 170, Manual
Under heading, “Plenary Indulgences,” number 1, change “eight” to “about twenty” days.
The sentence should read:
“Reception of sacramental Confession about twenty days before or after the prayer or practice is offered.”

Again, under heading, “Plenary Indulgences,” number 3, change “several” to “about twenty” days.
The sentence should read: “Reception of Holy Communion….but they may be also carried out about twenty days before or after the indulgenced act.”

Page 194, Manual
In the 4th paragraph under “V. Celibacy,” add this phrase to the first sentence, “(which are part of the Eastern Catholic Church).” The sentence should read:
“In the Oriental Rites (which are part of the Eastern Catholic Church), toward the end of the seventh century, the Council of Trullo in Constantinople modified this discipline somewhat.”

Pages 173 & 229, Manual
Under number 5, replace the words “to Trinity Sunday” with “to either Pentecost Sunday or Trinity Sunday”.
The sentence should read:
“5. To receive the Sacrament of Eucharist at least during the Easter season (Ash Wednesday to either Pentecost Sunday or Trinity Sunday, which is the Sunday after Pentecost).”

You may also want to include the following information:
According to the calendar of the ordinary form of the Sacred Liturgy, the Paschal Season runs from Ash Wednesday to Pentecost Sunday. According to the calendar of the extraordinary form, it runs from Ash Wednesday to Trinity Sunday. Until the Church resolves the question otherwise, given these two options (both legitimate for practicing Catholics in the Roman Rite), Catholics may fulfill their Easter duty within both time frames. To fulfill the Easter duty on Trinity Sunday one must attend a Mass in the extraordinary form.

Page 207, Manual
In the first paragraph, make “Virtue of Religion” lower case. Should read: “obliged by the virtueof religion.”

Page 217, Manual
Under “Act of Love (Charity)”, at the end of the first sentence,
add the word “my” before the word “love.”
The sentence should read:
“My God, I love Thee above all things with my whole heart and soul, because Thou art all good and worthy of all mylove.”

Page 205, Manual
In the fourth paragraph, first sentence, “Saint Gregory of Nazianz” should be: Saint Gregory of Nazianzus. Add “us” to “Nazianz” for the proper spelling of his name.

 

BASIC COURSE WORKBOOK, ANSWER TABLET (and Answer Book)

Page 7, Workbook, Answer table.
Lesson 3, Question 6: Christ is the Second Person of the TrinityWho became man. 
Insert a comma after Trinity.

Page 11, Workbook, Answer table.
Lesson 5, Question 25: The Church’s magisterium is Her teaching authority.  
Capitalize “Magisterium”

Page 11, Workbook, Answer table.
Lesson 5, Question 34:
 Replace the word “may” with the word “must” in selection #2) may not.
Original Question: All civil laws 1) must, 2) may not, 3) may …be obeyed.
Revised Question: All civil laws 1) must, 2must not, 3) may …be obeyed.

Page 13, Workbook, Answer table.
Lesson 6, Question 9
Move the phrase, “which God revealed to Moses” from the end of the question to the middle of the question.
Original Question: 6-9. The Ten Commandments are really the natural law which God revealed to Moses.
Revised Question: 6-9. The Ten Commandments which God revealed to Moses are really the natural law.

Page 13, Workbook, Answer table.
Lesson 6, Question 11
Replace the word “explanation” with the words “perfecting and deepening.”
Original Question: 6-11. The Sermon on the Mount is Christ’s explanation of the Ten Commandments.
Revised Question: 6-11. The Sermon on the Mount is Christ’s perfecting and deepening of the Ten Commandments.

Page 19, Workbook, Answer table.
Lesson 9, Question 26
Add the words “of precept” after “Evangelical poverty.”
Question should read:
9-26. Evangelical poverty of precept is identical with actual poverty of choice.

Page 19, Workbook, Answer table.
Lesson 9, Question 27: Poverty of sharing is prescribed in the Gospels
Delete the “s” on “Gospels”.  Question should be: Poverty of sharing is prescribed in the Gospel.

Page 21, Workbook, Answer tablet.
Lesson 9, Question 74: Replace the phrase, “our desires are not satisfied” with the words “we fail to do God’s will whether or not our desires are satisfied.”Original Question: 9-74. We are unhappy when our desires are not satisfied.
Revised Question: 9-74. We are unhappy when we fail to do God’s will whether or not our desires are satisfied.

Page 22, Workbook, Answer table.
Lesson 9, Question 91: capitalize “the” in “The Lord’s Prayer.

Page 34, Workbook, Answer table.
Lesson 13, Question 38:
Change “a week” to “20 days.” This change does not have an effect on the answer.
Question should read:
38. To gain a plenary indulgence, we must 1) receive Communion, 2) go to Confession and receive Communion, 3) go to Confession…within about 20 days before or after doing the prescribed indulgenced work.

February 8, 2013 – Update on Plenary Indulgences

His Eminence Raymond Leo Cardinal Burke has spoken with the official in charge of questions regarding indulgences at the Apostolic Penitentiary about the requisite time frame for the reception of sacramental Confession, Holy Communion, and prayers for the Holy Father for those who hope to gain plenary indulgences. The time frame is now “about 20 days” before or after the indulgenced act instead of “8” or “several days.” What follows is a summary of the new norm.

Clarification of Change
In addressing the matter of sacramental Confession, the official explained that the 1917 Code of Canon Law specified that the sacramental Confession had to take place within the 8 days immediately preceding the indulgenced act (CIC 1917, can. 931, § 1). The 1983 Code of Canon Law has no norm in the matter. The Enchiridion Indulgentiarum promulgated on 16 July 1999specified that the sacramental Confession should take place “several days before or after” the indulgenced act (no. 20, § 3), without specifying the meaning of “several days.” The Apostolic Penitentiary has now established that sacramental Confession should take place “about 20” days before or after the act.

This new norm was originally spelled out in No. 5 of The Gift of Indulgence, promulgated on 29 January 2000 by the Apostolic Penitentiary, by which a grant of indulgences was given for the Great Jubilee of the Year 2000: “It is appropriate, but not necessary, that the sacramental Confession and especially Holy Communion and the prayer for the Pope’s intentions take place on the same day that the indulgenced work is performed; but it is sufficient that these sacred rites and prayers be carried out within several days (about 20) before or after the indulgenced act.” The complete text of The Gift of Indulgence is available at the Vatican website.

As clarified by the official from the Apostolic Penitentiary, the norm now applies to all grants for plenary indulgences. Not many people are aware of the new norm of “about 20” days to satisfy the requirements for gaining a plenary indulgence. Even the 2011 edition of the Manual of Indulgences published by the United States Conference of Catholic Bishops does not include this change.

September 7, 2018 – Addition to the Revised Basic Course Manual, Lesson 5

By Raymond Leo Cardinal Burke
On page 46 of your Revised Basic Course Manual, insert the following explanation of the fullness of power of the Roman Pontiff after the third paragraph which begins, “The Church has, from Her earliest days, recognized the Bishop of Rome….”:

The Fullness of Power (Plenitudo Potestatis) of the Roman Pontiff

The term, “fullness of power” (plenitudo potestatis), to describe the power of the Roman Pontiff was first used by Pope Saint Leo the Great in 446. In his Letter 14, while he affirms that the Roman Pontiff and the Bishops have, in common, the solicitude for the good of the universal Church, he declares that only the Roman Pontiff exercises the fullness of power, in order that the unity of the universal Church may be efficaciously safeguarded and promoted. The term is found extensively in treatises on papal authority, especially in the classical works of Canon Law. Perhaps the most comprehensive treatment is found in the work of Cardinal Henry of Susa, called Hostiensis, an illustrious canonist of the 13th century. An excellent study of the matter is: J. A. Watt, “The Use of the Term ‘Plenitudo Potestatis’ by Hostiensis,” in Stephen Ryan Joseph Kuttner, ed. Proceedings of the Second International Congress of Medieval Canon Law, Boston College, 12-16 August 1963 (Città del Vaticano: S. Congregatio de Seminariis et Studiorum Universitatibus, 1965), pp. 161-187.

By the fullness of his office, the Roman Pontiff acts to safeguard and promote the constant teaching and discipline of the Church. By the fullness of power he dispenses from an existing law or supplies for a defect in the existing law – either because it is not being observed or because it is inadequate to actual circumstances – in order that the end of the Church, as established by Christ, be attained. It is a power to be used with great caution, in order to sustain and fortify the constitution of the Church and not, in any way, to undermine that constitution. It is not a form of absolute power, in the sense of the absolutism of a dictator or tyrant. It is absolute in the sense that it provides everything necessary for the Roman Pontiff to protect the teaching and discipline of the Church. It has nothing to do with revolution in the Church or with any form of arbitrary action on the part of the Roman Pontiff.

The Council of Trent, the First Vatican Council, and the Second Vatican Council have all taught about the power of the Roman Pontiff in the same sense. Thus, we read in no. 18 of the Dogmatic Constitution Lumen Gentium, “On the Church,” of the Second Vatican Council:

This sacred synod, following in the steps of the First Vatican Council, teaches and declares with it that Jesus Christ, the eternal pastor, set up the holy Church by entrusting the apostles with their mission as he himself had been sent by the Father (cf. Jn. 20:21). He willed that their successors, the bishops namely, should be the shepherds in his church until the end of the world. In order that the episcopate itself, however, might be one and undivided he put Peter at the head of the other apostles, and in him he set up a lasting and visible source and foundation of the unity both of faith and of communion.

It is clear that the fullness of power given by Christ Himself to the Roman Pontiff is not some human authority or constitutional power, and that, therefore, it is only exercised in obedience to Christ.

Since the Roman Pontiff remains a human being, he is subject to sin and heresy or to acts which foster sin and heresy. If he takes any action which is sinful or heretical or fosters sin and heresy, it does not enjoy the authority of his fullness of power and is to be corrected by the faithful, in general, and, in a particular way, by the Bishops. In the classical treatises, it is foreseen, even as history also attests, that the Roman Pontiff can fall into heresy or into the abandonment of his primary duty of safeguarding and promoting the unity of the faith, of worship and of discipline. Since the First See is not judged by anyone (cf. CIC, canon 1404), what is to be done in such a case?

The Gospel and canonical tradition teach a two-fold process: first, the correction of the presumed error or abandonment of duty should be made directly to the Roman Pontiff; and, second, if he continues to err or does not respond, the matter should be declared publicly for the sake of all the faithful. According to the natural law, right reason demands that individual be governed according to the rule of law (regula iuris) and, in the contrary case, provides that the individual can make recourse against actions which violate the state of law. Christ Himself teaches the way of fraternal correction, which applies to all of the members of His Mystical Body (cf. Matthew 18:15-17). His teaching is put into practice in the fraternal correction of Saint Peter, carried out by Saint Paul, when Saint Peter did not want to recognize the freedom of Christians from certain ritual laws of the Jewish faith (Galatians 2:11-21). Finally, canon 212 of the 1983 Code of Canon Law provides for the faithful the directive regarding the correction of pastors, including the Supreme Pastor.

September 7, 2018 – Addition to the Revised Basic Course Manual, Lesson 12

By Raymond Leo Cardinal Burke
On page 145 of your Revised Basic Course Manual, replace the fourth paragraph which begins, “In the institution narrative, the circumstances of the Last Supper…” with the following text. This addition assists with these questions: Basic Course 12-19, 12-47, 12-57, 12-74, 12-77; Advanced Course 20-21, 20-22, 20-49, 20-55. If you are a Group Leader, add this information to these questions in your answer books.

In the institution narrative, the circumstances of the Last Supper are briefly narrated, and then the words of institution (also called words of consecration) spoken by Jesus at the Last Supper are spoken by the ordained priest. First, he speaks the words of institution over the hosts to be consecrated, “This is My Body.” Transubstantiation of the hosts takes place at this moment. The priest then elevates a consecrated Host for adoration by the faithful. The elevation of the Host is followed by the second Consecration, the Consecration of the wine. The priest speaks the words of institution over the chalice, “This is My Blood.” Transubstantiation of the wine takes place at this moment. The priest then elevates the chalice which now contains the Precious Blood of Our Lord for adoration by the faithful.

By the power of God through these words of institution, two Consecrations take place and Christ makes Himself sacramentally present under the Species of bread and wine. Only the accidents of the bread and wine now remain upon the altar as the substance is now the Body, Blood, Soul and Divinity of the Risen Christ; the whole Christ is present in each and every drop or particle of the Sacred Species.

The separate Consecration of the bread and wine signify the separation of Christ’s Body and Blood on the Cross and His resulting death. The moment the priest pronounces the second Consecration, the Consecration over the wine, the sacramental re-presentation of Christ’s Death is renewed in an unbloody manner on the altar. The separate Consecrations re-enact Christ’s Death and signify that Christ is sacrificially offering Himself freely, with His human will, to the heavenly Father, just as He did on Calvary. Therefore, it is absolutely necessary to have both consecrations for the renewal of the Sacrifice of Calvary. Without this double Consecration there is no Mass.

As previously discussed, the sacramental re-presentation of the Sacrifice of Calvary is the single most effective means by which Christ applies the merits He gained and the graces He won for us by His Sacrifice on the Cross. Through this Sacrifice, a plenitude of graces and blessings flow from the Risen Christ on the altar, not only to those assisting at Mass, but also to the whole world. The completion of the Mass occurs when the celebrating priest consumes the Sacred Body and Precious Blood. He must consume both Species for the Mass to be licit but, even if he does not communicate, as long he was validly ordained, had the proper intention and matter, and correctly performed the double Consecration, Mass is valid—meaning the grace was conferred.

Christ teaches us that through His Church, every time the double Consecration, that is, a separate Consecration of bread first and then of wine, is enacted, He is making an act of His human will and is offering the sacrifice of His life for us, just as He did for us on Calvary. He can no longer die, which is the essence of His sacrifice but He can continue to offer the fruit of His sacrifice in virtue of His Resurrection and Ascension. The essence of sacrifice is in the human will that is unreservedly prepared to die. With His human will, Christ offers His human life to His heavenly Father, not to merit the graces for our redemption, as He did that already on Calvary, but to transmit those graces to us through the Mass. The double Consecration is the Sacrifice or sacrificial part of the Mass and, therefore, the essence of the Mass. The double Consecration is also the Sacrament or sacramental part of the Mass, as it is the outward sacramental sign instituted by Christ that confers the graces of Calvary.

The grace conferred by the Holy Eucharist is the grace of supernatural charity which includes, for those who participate in the Eucharistic Sacrifice, even if they do not receive Holy Communion, the special grace to love God with the generosity of self-surrender, that is, to surrender our wills completely to the will of God. For those who receive Holy Communion during or outside of the Eucharistic Sacrifice it includes the distinctive grace of selfless love of God and neighbor. For those who worship the Blessed Sacrament exposed in the monstrance or reposed in the tabernacle it includes the distinctive grace of a sense of intimacy with Christ—a growing awareness of His presence in our midst.

Advanced Catholic Catechism Course Errata (Use for editions printed before 2018.)

Advanced Catholic Catechism Course Errata last updated September 10, 2018. 

His Eminence Raymond Leo Cardinal Burke has completed a partial review of the test questions for the Advanced Catholic Catechism Course and has made some adjustments to them. Please make the following changes in your Advanced Catholic Catechism Course Manual, Workbook andAnswer Tablet. If you are a Group Leader, make these changes in your answer book too.

Please excuse the length of the Advanced Course errata. It is long because a large number of courses were printed in 2005 and these must be used before a new version can be printed. Large numbers save printing costs but delay corrections. As you can understand, small apostolates must be frugal.

ADVANCED COURSE MANUAL

p. 2, paragraph 5: change “Catholic Catechism” to “Advanced Catholic Catechism Course”.

p. 4, paragraph 4: change “Workbook for the Catholic Catechism Course” to “Workbook for theAdvanced Catholic Catechism Course”.

p. 4, paragraph 5: change “Catechist’s” to “Advanced Catholic Catechism”.

p. 9, paragraph 6: change “teach (catechize)” to “make disciples of,” in the Scripture verse,
“Go therefore and teach (catechize) all nations, baptizing them in the name of the Father and …..
If necessary, change the Scripture citation from Matthew 28:19 to Matthew 28:19-20.

The Scripture verse should read:
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20).

p. 16, paragraph 3 (and possibly elsewhere): replace Catechisi Tradendae with CatechesiTradendae

p. 67, paragraph 2: The book of the Bible should be “Ecclesiasticus” (a.k.a. “Sirach”), not “Ecclesiastics.”

p. 76, 1st complete paragraph: replace Pope Leo XII with Pope Leo XIII.

p. 111, paragraph 3, line 18: delete “sponsors or

p. 111, paragraph 3, line 19: replace “Sponsors” with “Godparents

ADVANCED COURSE WORKBOOK, ANSWER TABLET (and Answer Book)

Table of Contents, p. 1: “XII. The Holy Spirit.” In some editions, the number “95” immediately follows the lesson’s heading. If it has been inserted, delete it.

Lesson 1, Question 2
Change the words “religious education” to “evangelization and catechesis” and add “the four Gospel writers and” before “St. Paul.”
Original Question:
We may say that Catholic religious education by correspondence began with St. Paul.
Revised Question:
We may say that Catholic evangelization and catechesis by correspondence began with the four Gospel writers and St. Paul.

Lesson 1, Question 5
Add the word “academic” before “study” if it is not there.
Question should read, “For most people, the best way to learn their Catholic faith is through academic study.”

Lesson 1, Question 7 
If the phrase “not to practice it” has been added to the end of this question, delete it.
Question should read, “Our basic duty as Catholics is understanding what we believe.”

Lesson 1, Question 10
Change the word “faith” to the words, “the Creed.”
Original Question: There are four basic parts to the Catholic religion, namely faith, the Sacraments, the Commandments and prayer.
Revised Question: There are four basic parts to the Catholic religion, namely the Creed, the Sacraments, the Commandments and prayer.

Lesson 1, Question 11
Change the word “replaces” to the words, “functions as.”
Original Question: In home study, the manual replaces the textbook.
Revised Question: In home study, the manual functions as the textbook.

Lesson 1, Question 22
Add the word “alone” after “parents” if it is not there.
Question should read, “The duty to instruct children in their faith belongs to the parents alone and not to the Bishops.”

Lesson 1, Question 35 (left-hand column) 
Change the word “Sponsors” to “Godparents.”
Original Question: Sponsors at Baptism matches ….
Revised Question: Godparents at Baptism matches ….

Lesson 2, Question 4 
Change the word “teach” to the word “catechize,” if necessary.
Original Question: Christ told the Apostles to teach all nations.
Revised Question: Christ told the Apostles to catechize all nations.

Lesson 2, Question 40
Change the words “we will have in believing” to the phrase, “God will allow which test our belief.”
Original Question: The deeper our faith, the fewer difficulties we will have in believing.
Revised Question: The deeper our faith, the fewer difficulties God will allow which test our belief.

Lesson 3, Question 23
Delete the word “humanly” if it has been inserted in the question.
Question should read, “We can believe without the help of God’s grace.”

Lesson 3, Question 41
Add the following phrase, “can be deepened
Original Question: Faith
Revised Question: Faith can be deepened

Lesson 3, Question 50
Replace the entire question with the phrase, “Believing in God (the believer).” Put parenthesis around “(the believer)”.
Original Question: Belief in God
Revised Question: Believing in God (the believer)

Lesson 3, Question 52
Add the following phrase in parenthesis, “(the believer)
Original Question: Believing God
Revised Question: Believing God (the believer)

Lesson 3, Question 58
Replace the question with the following phrase, “Miracles performed by God in the Church after the Apostolic Age”
Original Question: Lourdes
Revised Question: Miracles performed by God in the Church after the Apostolic Age

Lesson 3, Question 59
Add a “dash” and then the following phrase to the end, “-Sacred Scripture and Sacred Tradition”
Original Question: Divine Revelation
Revised Question: Divine Revelation-Sacred Scripture and Sacred Tradition

Lesson 3, Question 60
Replace the question with the following phrase, “Miracles described in the Old and New Testaments”
Original Question: Miracles of Christ
Revised Question: Miracles described in the Old and New Testaments

Lesson 3, Question 44 in the right-hand column
Replace the question with the following phrase, “Theological virtue that enables one to have the confidence of receiving the grace necessary to reach Heaven”
Original Question: Virtue of the will
Revised Question: Theological virtue that enables one to have the confidence of receiving the grace necessary to reach Heaven

Lesson 3, Question 45 in the right-hand column
Replace the question with the following phrase, “Theological virtue that enables one to believe that what God has revealed is true”
Original Question: Virtue of the intellect
Revised Question: Theological virtue that enables one to believe that what God has revealed is true

Lesson 3, Question 46 in the right-hand column
Add the words, “Having” and “and having personal adherence to Him”.
Original Question: Faith that God exists
Revised Question: Having faith that God exists and having personal adherence to Him

Lesson 3, Question 47 in the right-hand column
Replace the entire question with the words, “Giving free assent to all that God has revealed.”
Original Question: Faith that whatever God revealed is true
Revised Question: Giving free assent to all that God has revealed

Lesson 3, Question 48 in the right-hand column
Replace “Gospel” with the word, “Biblical”
Original Question: Gospel miracles
Revised Question: Biblical miracles

Lesson 3, Question 49 in the right-hand column
Replace the entire question with the words, “Recognition of our total dependence on God
Original Question: Necessary to believe
Revised Question: Recognition of our total dependence on God

Lesson 3, Question 50 in the right-hand column
Replace the entire question with the words, “Assent of the mind to what God has revealed to us
Original Question: Belief in God’s revealed word
Revised Question: Assent of the mind to what God has revealed to us

Lesson 3, Question 58 in the right-hand column
Replace the question with the following phrase, “By prayer, study and the practice of what we believe”
Original Question: Belief
Revised Question: By prayer, study and the practice of what we believe

How Lesson 3 looks with the above changes:

____41.  Faith can be deepened                                               41. Because He is all Wise
____42.  Humility                                                                         42. Confidence in someone
____43.  Credibility                                                                     43. Belief in human beings
____44.  Strict mystery                                                              44. Theological virtue that enables one to have the confidence of receiving the grace necessary to reach Heaven
____45. Trust                                                                                45. Theological virtue that enables one to believe that what God has revealed is true.
____46.  God cannot deceive                                                    46. Having faith that God exists and having personal adherence to Him
____47.  Credulity                                                                       47. Giving free assent to all that God has revealed
____48.  Virtue of hope                                                              48. Biblical miracles
____49.  Divine faith                                                                   49. Recognition of our total dependence on God
____50.  Believing in God (the believer)                               50. Assent of the mind to what God has revealed to us
____51.  God cannot be deceived                                            51. Unreasonable faith
____52.  Believing God (the believer)                                    52. Incomprehensible to the created mind
____53.  Human faith                                                                 53. Crowning miracle of the Christian faith
____54.  Miracles                                                                         54. Ecclesiastical miracles
____55.  Without faith                                                                55. Because He is all good
____56.  Christ’s resurrection                                                 56. God speaking to us
____57.  Virtue of faith                                                              57. Final basis of the credibility of Christian faith
____58.  Miracles performed by God in the Church after the Apostolic Age                       58. By prayer, study and the practice of what we believe
____59.  Divine RevelationSacred Scripture and Sacred Tradition             59. Rational ground for belief
____60.  Miracles described in the Old and New Testament              60. There cannot be hope

Lesson 4, Questions 32 (left-hand column) and 34 (right-hand column) 
If the phrase “of the Christian faith” has been added to #34 in the right-hand column, delete it, and add it to the end of #32 in the left-hand column.
Question #32 (left-hand column) should read, “The most common profession of the Christian faith”
Question #34 (right-hand column) should read, “Endurance of the Apostles’ Creed

Lesson 5, Question 24
Change the words “had to reveal” to the word “revealed.”
Original Question: God had to reveal creation so that everyone could know how the world was made.
Revised Question: God revealed creation so that everyone could know how the world was made.

Lesson 5, Question 32 
Remove the word “creatures” at the end of choice #3.
Original Question: Creatures are changeable because they 1) are creatures, 2) can change, 3) are finite creatures.
Revised Question: Creatures are changeable because they 1) are creatures, 2) can change, 3) are finite.

Lesson 5, Question 83
If the words “her soul” have been omitted from the end of this statement, add them to the statement. (Note that, in some editions, the numbers are out of order.)
Question should read, “The Blessed Virgin did not inherit Original Sin. She was conceived with no sin on her soul.”

Lesson 5, Questions 87 and 88 
In some editions of the Workbook, the second sentence in statement #87 has been deleted (“They come from sin and lead us to sin”). In these versions, #88 reads, “They come from sin and lead us to sin.” In addition, the correct #88 (see below) has, in some cases, been inserted between #82 and #83 as follows:
82. Baptism removes both the guilt and all the effects of Original Sin.
88. We are certain that all of us inherited Original Sin from Adam. Delete, if necessary.
83. The Blessed Virgin did not inherit Original Sin. She was conceived with no sin on her soul.
84. … ok as is
85. … ok as is
86. … ok as is
87. Our unruly drives, or concupiscence, are not really sins. They come from sin and lead us to sin.
88. They come from sin and lead us to sin. Delete, if necessary, and add to statement #87.
88. We are certain that all of us inherited Original Sin from Adam.
Question #87 should read, “Our unruly drives, or concupiscence, are not really sins. They come from sin and lead us to sin.”
Question #88 should read, “We are certain that all of us inherited Original Sin from Adam.”

Lesson 6, Question 26
Change the words “human being” to “man.”
Original Question: As a human being, Christ had to learn whatever He knew.
Revised Question: As a man, Christ had to learn whatever He knew.

Lesson 6, Question 62
Add the word “Christ’s” to the beginning of the statement.
Original Question: Human nature matches ….
Revised Question: Christ’s human nature matches ….

Lesson 6, Question 63
Add the word “Christ’s” to the beginning of the statement.
Original Question: Divine nature matches ….
Revised Question: Christ’s divine nature matches ….

Lesson 6, Question 83 (right-hand column) 
Revise the question as given below.
Original Question #83 (right-hand column) reads “Gospel of St. Luke.”
Revised Question: #83 should read, “as your heavenly Father is perfect

Lesson 6, Questions 88 (left-hand column)
Revise the question as given below.
Original Question: #88(left-hand column) reads “Every one shall be perfect if he be like his Master.”
Revised Question: #88 should read, “You, therefore, must be perfect.”

Lesson 7, Numbers 51 and 52 (right-hand column) 
In some editions, #51 and #52 in the right-hand column both read: “Source of Divine Revelation.”
Question #51 should read, “Adoration due only to God.”
Question #52 should read, “Source of Divine Revelation.”

Lesson 7, Question 54 (left-hand column) and Number 55 (right-hand column)
In some versions, the phrase “due to God” follows “55) January 1” in the right-hand column. The phrase is supposed to be at the end of #54 in the left-hand column. Delete “due to God” where it has been attached to “January 1” in the right-hand column, and add it to “Does not detract from glory” in the left-hand column.
Question #55 (right-hand column) should read, “January 1.”
Question #54 (left-hand column) should read, “Does not detract from glory due to God.”

Lesson 7, Question 68
Change the words in #2 “did not die” to the word, “died.”
Original Question: The Blessed Virgin 1) did not die, 2) most probably did not die, 3) died.
Revised Question: The Blessed Virgin 1) did not die, 2) most probably died, 3) died.

Lesson 8, Question 41(right-hand column)
Add the words “Eternity of” to #41 in the right-hand column.
Original Question #41 (right-hand column) reads “Hell.”
Revised Question: #41 should read, “Eternity of Hell”

Lesson 9, Question 1
Add the phrase, “His Death by” before the word “Crucifixion.”
Original Question: The soul of Christ lived separate from His body between the Crucifixion and the Resurrection.
Revised Question:  The soul of Christ lived separate from His body between His Death byCrucifixion and the Resurrection.

Lesson 9, Question 10
In some editions, the phrase “predicted by the Old Testament prophets” has been replaced with “to take the souls of the just to Heaven.” If necessary, replace “to take the souls of the just to Heaven” with “predicted by the Old Testament prophets.”
Question #10 should read, “Christ’s ‘descent into Hell’ was predicted by the Old Testament prophets.”

Lesson 9, Heading for Section III. Match the terms in the following columns (Jerusalem Bible).
In the heading for Section III, delete the words in parentheses, “Jerusalem Bible.”
Should read:  III. Match the terms in the following columns.

Lesson 9, Question 43
Add the phrase “in His human nature,” before the phrase “is present everywhere.”
Original Question: Since Christ is God, and God is everywhere, Christ is present everywhere and not only in the Eucharist.
Revised Question: Since Christ is God, and God is everywhere, Christ in His human nature, is present everywhere and not only in the Eucharist.

Lesson 14, Question 7
Change the words “Forgiveness means remission of” to “The Church has the power to forgive.”
Original Question: Forgiveness means remission of the penalty due for sins committed.
Revised Question: The Church has the power to forgive the penalty due for sins committed.

Lesson 18, Question 2
Add “We know that” to the beginning of the statement.
Original Question: Baptism was instituted after Christ’s Resurrection.
Revised Question: We know that Baptism was instituted after Christ’s Resurrection.

Lesson 18, Question 14
Change the word “baptize” to “confer the Sacrament of Baptism on the same person.”
Original Question: Several persons cannot baptize at the same time.
Revised Question: Several persons cannot confer the Sacrament of Baptism on the same person at the same time.

Lesson 18, Question 15
Change the word “Sponsors” to the word “Godparents.”
Original Question: Sponsors at Baptism are gravely obliged to insure the Catholic upbringing of their Godchildren.
Revised Question: Godparents at Baptism are gravely obliged to insure the Catholic upbringing of their Godchildren.

Lesson 18, Question 38 
Add the word “children” after the word “Unbaptized.”
Original Question: Unbaptized matches ….
Revised Question: Unbaptized children matches ….

Lesson 18, Question 42 
Change the word “adults” to “children,” and delete the words “as children” from the end of the statement.
Original Question: Mentally retarded adults should be baptized as children.
Revised Question: Mentally retarded children should be baptized.
2016 revision: Change the phrase “Mentally retarded children” to “Children with special needs
2016 Revised Question: 
Children with special needs should be baptized.

Lesson 18, Question 55
Change the word “sponsor” to the word “Godparent.”
Original Question: The father or mother of a person may be the sponsor at Baptism.
Revised Question: The father or mother of a person may be the Godparent at Baptism.

Lesson 18, Question 56 
Change the word “sponsor” to the word “Godparent.”
Original Question: A sponsor at Baptism should 1) be in his sixteenth year, 2) have completed his sixteenth year, 3) have completed his fourteenth year.
Revised Question: A Godparent at Baptism should 1) be in his sixteenth year, 2) have completed his sixteenth year, 3) have completed his fourteenth year.

Lesson 18, Question 57
Change the word “sponsor” to the word “Godparent.”
Original Question: A sponsor must be 1) a practicing Catholic, 2) at least a baptized person, 3) at least a nominal Catholic.
Revised Question: A Godparent must be 1) a practicing Catholic, 2) at least a baptized person, 3) at least a nominal Catholic.

Lesson 18, Question 58
Add the words, “apart from an emergency Baptism,” after the words, “For every Baptism.” In two places, change “sponsor” to “Godparent.”
Original Question: For every Baptism there must be a 1) sponsor, 2) a witness, 3) a witness and sponsor.
Revised Question: For every Baptism, apart from an emergency Baptism, there must be a 1) Godparent, 2) a witness, 3) a witness and Godparent.

Lesson 19, Question 5 
Delete the word “Only,” and change the words “allowed for licit” to “necessary for the valid.”
Original Question: Only chrism is allowed for licit conferral of Confirmation.
Revised Question: Chrism is necessary for the valid conferral of Confirmation.

Lesson 19, Question 12
Change the second use of the word “sponsors” to the word “Godparents.”
Original Question: It is desirable that sponsors at Confirmation should be the sponsors at Baptism.
Revised Question: It is desirable that sponsors at Confirmation should be the Godparents at Baptism.

Lesson 19, Question 37
Add the words “upon a member of the Catholic Church, unless that person is in danger of death” to the end of the statement.
Original Question: A priest, without appropriate faculties, cannot validly confer the Sacrament of Confirmation.
Revised Question: A priest, without appropriate faculties, cannot validly confer the Sacrament of Confirmation upon a member of the Catholic Church, unless that person is in danger of death.

Lesson 19, Question 38
Add the words “When someone is” to the beginning of the statement and add “him or her” to the end.
Original Question: In danger of death, any priest can validly confirm.
Revised Question: When someone is in danger of death, any priest can validly confirm him or her.

Lesson 19, Question 46
In choice #2, change the words “an indelible” to the words “a temporary.”
Original Question: Confirmation impresses 1) a character, 2) an indelible character, 3) a permanent character—which binds a person more perfectly to the Church.
Revised Question: Confirmation impresses 1) a character, 2) a temporary character, 3) a permanent character—which binds a person more perfectly to the Church.

Lesson 20, Question 7
Change the word “mortal” to the word “any.”
Original Question: The Eucharist never removes the guilt of mortal sin.
Revised Question: The Eucharist never removes the guilt of any sin.

Lesson 20, Question 13
Add the words “together with the concelebrants” to the end of the question.
Original Question: A concelebrated Mass is really only one Mass offered by the principal celebrant.
Revised Question: A concelebrated Mass is really only one Mass offered by the principal celebrant, together with the concelebrants.

Lesson 20, Question 22 in the left-hand column
Add the following underlined words to the question.
Original Question: Essence of Sacrifice of Mass
Revised Question: The essence of the Sacrifice of the Mass signified by the double Consecration

Lesson 20, Question 22 in the right-hand column
Replace the entire question with the words, “The Mystery of Faith, the source and summit of the Christian Life
Original Question: Synthesis of all the mysteries of faith
Revised Question: The Mystery of Faith, the source and summit of the Christian life

Lesson 20, Question 27 in the right-hand column
Replace the entire question with the words, “Offered on the Cross for our salvation
Original Question: Channel of grace from Christ to the world
Revised Question: Offered on the Cross for our salvation

Lesson 20, Question 71
Add the word “merely” after “Law.”
Original Question: Canon Law allows Mass to be said in the Latin language.
Revised Question: Canon Law merely allows Mass to be said in the Latin language.

Lesson 20, Question 95 
Add the word “only” after “is.”
Original Question: The tabernacle lamp is to be kept burning whenever people are in church.
Revised Question: The tabernacle lamp is only to be kept burning whenever people are in church.

Lesson 21, Number 56 (right-hand column)
Some versions read, “Claims not all grave sins” or “Claims not all grave sins committed.”
Add the words “committed with full knowledge and deliberate consent are mortal” to the end of the statement, and add “that” after “Claims.”
Original Question: Claims not all grave sins committed.
Revised Question: Claims that not all grave sins committed with full knowledge and deliberate consent are mortal.

Lesson 21, Number 58 (right-hand column) 
Change the word “to” to the word “of.”
Original Question: Expiation due for penalty to sin.
Revised Question: Expiation due for penalty of sin.

Lesson 21, Question 68
Change the word “each” to “the,” and change the word “the” to “each.”
Original Question: Priests must receive faculties from each Bishop of the Diocese in which they hear confessions.
Revised Question: Priests must receive faculties from the Bishop of each Diocese in which they hear confessions.

Lesson 21, Question 69 
Change the word “therefore” to the word “necessarily.”
Original Question: When a priest’s faculties for hearing confessions are removed, he thereforeloses the faculties to hear confessions everywhere.
Revised Question: When a priest’s faculties for hearing confessions are removed, he necessarilyloses the faculties to hear confessions everywhere.

Lesson 22, Question 17
Change the word “vegetable” to the word “plant.”
Original Question:  Only vegetable oil may be used for anointing.
Revised Question: Only plant oil may be used for anointing.

Lesson 22, Question 33
Add the following phrase to the end of the question, “because they may not be in full possession of their faculties.”
Original Question: People obstinately unrepentant should be anointed.
Revised Question: People obstinately unrepentant should be anointed because they may not be in full possession of their faculties.

Lesson 22, Question 35 in the right-hand column
Add the following phrase to the end of the question, “except when there is any reasonable doubt about their obstinateness.”
Original Question: Not to be anointed if obstinate.
Revised Question: Not to be anointed if obstinate except when there is any reasonable doubt about their obstinateness.

Lesson 23, Question 5
Change the phrase “shared Sacrament” to the phrase “Sacrament shared by all the faithful.”
Original Question: Holy Orders is a shared Sacrament.
Revised Question: Holy Orders is a Sacrament shared by all the faithful.

Lesson 23, Question 18
Add the words “Some” and “Churches” to the following question.
Original Question: Eastern Orthodox reordain priests.
Revised Question: Some Eastern Orthodox Churches reordain priests.

Lesson 23, Question 31 (right-hand column) 
Replace the words “31. Terminated after Vatican II” with “31. Renamed ministries and reduced in number to 2
Original Question: 31. Terminated after Vatican II
Revised Question: 31. Renamed ministries and reduced in number to 2

Lesson 24, Question 63
Insert the phrase “in person” after the word “given.”
Original Question: It is not essential for the marriage consent to be given by the marrying partners.
Revised Question: It is not essential for the marriage consent to be given in person by the marrying partners.

Lesson 24, Question 70
Replace the phrase “It is a grave obligation for” with “The Church urges,” and replace the words “that they” with the word “to.”
Original Question: It is a grave obligation for those about to marry that they receive the Sacraments of Penance and the Holy Eucharist.
Revised Question: The Church urges those about to marry to receive the Sacraments of Penance and the Holy Eucharist.

Lesson 24, Question 73 
Delete the word “Very” and replace the phrase “country, are to be discouraged from entering marriage” with the phrase “society who, though eligible canonically to marry, should nonetheless be forbidden to marrying” 
Original Question: Very young persons, in every country, are to be discouraged from entering marriage.
Revised Question: Young persons in every society who, though eligible canonically to marry, should nonetheless be forbidden to marry.

Lesson 24, Question 76
Delete the words “be in” and “in”. Replace “be in” with “have completed.”
Original Question: In order to marry validly, the man must be in his sixteenth year, and the woman in her fourteenth year.
Revised Question: In order to marry validly, the man must have completed his sixteenth year, and the woman her fourteenth year.

Lesson 25, Question 1 
Replace the words “Mosaic Law” with the word “Decalogue.”
Original Question: The Mosaic Law was intended for the whole human race.
Revised Question: The Decalogue was intended for the whole human race.

Lesson 25, Question 2
Replace the words “Mosaic Law” with the word “Decalogue.”
Original Question: The Mosaic Law was mainly intended for the chosen people of the Old Testament.
Revised Question: The Decalogue was mainly intended for the chosen people of the Old Testament.

Lesson 26, Question 21
Add the words “even if unknowingly wrong, provided we have done our best to form it correctly” to the end of the statement.
Original Question: We must always follow our conscience.
Revised Question: We must always follow our conscience, even if unknowingly wrong, provided we have done our best to form it correctly.

Lesson 26, Question 86
Add the phrase “Since the Fall of our First Parents” to the beginning of the statement, and replace the words “is an indispensable” with the words “has been.”
Original Question: Mourning is an indispensable part of human existence.
Revised Question: Since the Fall of our First Parents, mourning has been part of human existence.

Lesson 26, Question 108(right-hand column)
Add the words “Eternity of” to #108 in the right-hand column.
Original Question #108 (right-hand column) reads “Hell.”
Revised Question: #108 should read, “Eternity of Hell”

Lesson 27, Question 19
Replace the words “is always” with the words “can have.”
Original Question: Superstition is always a tendency to magic.
Revised Question: Superstition can have a tendency to magic.

Lesson 28, Question 30
Replace the words “talk to,” with the words “converse with.”
Original Question: We should never talk to the evil spirit.
Revised Question: We should never converse with the evil spirit.

Lesson 30, Number 45 (right-hand column)
Add the phrase “Selfless charity among” to the beginning of the statement.
Original Question: A community of persons
Revised Question: Selfless charity among a community of persons

Lesson 31, Question 2 
Delete the original statement; replace it with the revised statement found below.
Original Question: It is permissible to shorten one’s life for a proportionally good reason.
Revised Question: One may choose to perform some good work involving a risk of shortening one’s life for a proportionately grave reason.

Lesson 31, Question 3
Replace the entire question.
Original Question: A vital organ necessary to life may be transplanted while the donor of the organ is still alive.
Revised Question: Biological signs to be observed for a declaration of death must include irreversible cardio-pulmonary arrest, cessation of all vital functions, and disintegration and corruption of the circulatory, respiratory and neurological systems.

Lesson 31, Question 12
Replace the words “physical action” with the words “murderous act.”
Original Question: Infanticide is the same physical action as abortion.
Revised Question: Infanticide is the same murderous act as abortion.

Lesson 31, Question 31
Delete question and replace it with revised question.
Original Question: Only God has the final right to determine how long a person is to live.
Revised Question: God alone has absolute dominium over human life.

Lesson 31, Question 56
Replace the words “Drug addiction” with “Deliberate abuse of drugs (legal or illegal).”
Original Question: Drug addiction is against the Fifth Commandment.
Revised Question: Deliberate abuse of drugs (legal or illegal) is against the Fifth Commandment.

Lesson 32, Question 25 
Insert the word “only,” after “is.”
Original Question: The practice of contraception is forbidden as an end in itself.
Revised Question: The practice of contraception is only forbidden as an end in itself.

Lesson 33, Question 11
Change the word “not” to “never.”
Original Question: If the owner is willing to give it up, it is not wrong to take another person’s possessions.
Revised Question: If the owner is willing to give it up, it is never wrong to take another person’s possessions.

Lesson 35, Question 24 
Change the words “the love of” to “sacrifice out of love for.”
Original Question: The highest form of adoration is the love of God.
Revised Question: The highest form of adoration is sacrifice out of love for God.

Lesson 35, Number 27 (right-hand column)
In some versions, there is a typographical error in the right-hand column. If #27 in the right-hand column reads, “Are come to adore Him,” change it to “And have come to adore Him.”
Question #27 (right-hand column) should read “And have come to adore Him.”

Lesson 35, Number 30 (right-hand column) 
Change “St. Matthew” to “John 11:27.”
Original Question: St. Matthew
Revised Question #30 (right-hand column) should read: John 11:27

Lesson 36, Question 29
Change the word “is” to “should be.”
Original Question: The Lord’s Prayer is said by all Christians.
Revised Question:The Lord’s Prayer should be said by all Christians.

Lesson 36, Question 34
Insert the words, “in some way” before the word,“present”.
Original Question: Wherever God is, there we may say God is present.
Revised Question: Wherever God is, there we may say God is in some way present.

Masters of the Spiritual Life Course Errata (Use for edition printed before 2017.)

Masters of the Spiritual Life Course Errata last updated March 25, 2015.

Questions for St. Augustine, Number 43 
Change “severe” to “serene” in choice C.
Original Question:  43. Continence has an A) austere beauty, B) attractive beauty, C) austere, severe and joyous beauty.
Revised Question:  43. Continence has an A) austere beauty, B) attractive beauty, C) austere, serene and joyous beauty.

Questions for St. Augustine, Number 63 (right-hand column)
Change “him to you” to “You to him.”
Original Question:  63. Preaching him to you by her character
Revised Question:  63. Preaching You to him by her character

Questions for St. Francis of Assisi, Question 64
Change “Innocence” to “Wisdom.”
Change “Wisdom and Fear” to “neither Fear nor Ignorance.”
Original Question: Where there is Love and Innocence, there is Wisdom and Fear.
Revised Question: Where there is Love and Wisdom, there is neither Fear nor Ignorance.

Modern Catholic Dictionary Errata (Use for editions printed before 2008. KY: Eternal Life Publisher.)

Modern Catholic Dictionary Errata last updated December 30, 2017.

Altar Boy, p. 20: Delete the last sentence, “Also called an acolyte” from the definition, since the two are not synonymous. The ministry of Acolyte, unlike that of altar server, is an installed ministry reserved to men alone.

Baptismal Vows, p. 54: In the first sentence, replace “sponsor” with “godparent.”

Blessed Virgin Mary, p. 69: In third paragraph, change the Scripture reference from Kings to Samuel. Sentence should read:
“On her visit to Elizabeth, Mary sang the Magnificat, “My soul magnifies the Lord,” which recalls the canticle of Anna, mother of Samuel the prophet (1 Samuel 2:1-10).”

Add the following paragraph to the end of the definition:
The common position of a majority of theologians and with the weight of Sacred Tradition, are in favor of the position that Mary died, but as yet the Magisterium of the Church has not taken a stand on this question. Munificentissimus Deus, in defining the dogma of the Assumption, makes it clear that both opinions may still be held on the death of Mary. In as much as the Magisterium has so far made no decision on this question, did Mary die or did she end her terrestrial existence without dying, hence, it is permissible to hold the one or the other position on how Mary ended her life on earth.  But whether one holds the majority opinion that she died or the minority opinion that she did not die, it must be understood that the opinion is held under the condition that should the Magisterium at some point define the contrary, all will accept the Magisterium’s decision. (The opinion that Mary did not die is a relatively new one, it began in the 18th century.)

Epiklesisp. 190:  Also spelled Epiclesis. In the first sentence, replace the word “after” with the words “before and after.” Sentence should read: “An invocation of the Holy Spirit said by the celebrant of the Mass before and after the words of Consecration.”
You may also want to include the following information:
There have always been two epiklesis in the Canon: one before and one after the Consecration. The first epiklesis occurs when the celebrant extends his hands over the offerings just before they are consecrated and become the Body and Blood of Jesus; the second is found implicitly in the three prayers following the Consecration. As to names, firstor major epiklesis and second or minor epiklesis are in use, but not universally.

Godparents, p. 233: In the body of the definition, replace the word “sponsors” with “Godparents.” Note that the terms Godparents and sponsors are NOT synonymous. Godparents contract a spiritual relationship with the person baptized. This relationship is recognized in ecclesiastical law. The Godparent assumes an obligation to instruct the child in the event of the parents’ death or neglect in order to fulfill the baptismal promises. A Confirmation sponsor, on the other hand, serves as a type of mentor but does not contract a spiritual relationship that is recognized in Church law. A sponsor has a moral obligation to the confirmand, while the Godparent has both a moral obligation and an ecclesiastical duty based in the law of the Church.

Joseph, p. 296, first entry: “The youngest of Jacob’s twelve sons” should read “The second youngest of Jacob’s twelve sons.” Benjamin was Jacob’s youngest son (cf. Genesis 35:22-26).

Lector, p. 314: In the first sentence, delete “otherwise known as reader.” A lector, unlike a reader, must be formally installed as such. In addition, the ministry of lector is reserved to men alone.

Major Orders, p. 329: In the first sentence, add “subdiaconate.” The first sentence should read: “MAJOR ORDERS. The subdiaconate, diaconate, priesthood and episcopate.”

Delete the second sentence: “Until the Second Vatican Council and the…major order.” Replace with, “The subdiaconate was, and still is, one of the major orders in the Latin Church; however, it is not a Sacrament.”

Mary’s Death, p. 336:  Add the following paragraph to the end of the definition.
The common position of a majority of theologians and with the weight of Sacred Tradition, are in favor of the position that Mary died, but as yet the Magisterium of the Church has not taken a stand on this question.  Munificentissimus Deus, in defining the dogma of the Assumption, makes it clear that both opinions may still be held on the death of Mary. In as much as the Magisterium has so far made no decision on this question, did Mary die or did she end her terrestrial existence without dying, hence, it is permissible to hold the one or the other position on how Mary ended her life on earth.  But whether one holds the majority opinion that she died or the minority opinion that she did not die, it must be understood that the opinion is held under the condition that should the Magisterium at some point define the contrary, all will accept the Magisterium’s decision. (The opinion that Mary did not die is a relatively new one, it began in the 18th century.)

Minor Orders, p. 352: In the first sentence, delete “reader or.”
Sentence should read: “The present ministries of acolyte and lector which for centuries had been called minor orders.”

Nullity, p. 381: Delete the second sentence: “Even when entered in good faith, an invalid marriage requires that it be dissolved or regulated by revalidation.”
Also delete the last sentence: “Since the Second Vatican Council, local bishops have been given jurisdiction over many nullity cases previously reserved to the Holy See.”

The word “nullity” can be used in various cases, but in this definition, it is applied to marriage. You may also want to include the following information:

Natural and sacramental marriages are considered valid until a declaration is issued by a competent tribunal or authority after the proper procedures are followed.  A declaration of nullity is never required unless a legitimate party petitions the tribunal to investigate the validity of the marriage and it is found to lack a constitutive element or the canonical form necessary for validity.  Thus, even when entered in good faith, an invalid marriage can be declared null. Marriages that are invalid due to lack of canonical form or invalid due to the existence of an impediment (as listed in canons 1083-1094) that has ceased must be convalidated in order to be valid.

Poverty, Evangelical, p. 429: Add the following underlined sentences.
Evangelical Poverty is a general term used for the poverty practiced and taught by Christ in the Gospels. This term includes the evangelical counsel of poverty (a Christian counsel by which a person voluntarily renounces all or part of his right to the ownership of material thingsand the evangelical poverty of precept, which is mandatory for all Christians to practice. Evangelical poverty can also include poverty of sharing and poverty of dispossession.

Preventing Grace, p. 437: This should read Prevenient Grace. Also make this change in the body of the definition. 

Purgatory, p. 452: In the last two sentences move “Purgatory will not continue after the General Judgment” to the end.
Delete “but its” and replace it with “The.”
Add the following underlined words.

Original last 2 sentences: Purgatory will not continue after the general judgmentbut its duration for any particular soul continues until it is free from all guilt and punishment. Immediately on purification the soul is assumed into Heaven. (Etym. Latin purgatio, cleansing, purifying.)

The last three sentences should read:
The duration for any particular soul in Purgatory continues until the soul is free from all guilt and temporal punishment due to sin. Immediately on purification the soul is assumed into Heaven. Purgatory will not continue after the General Judgment.” (Etym. Latin purgatio, cleansing, purifying.)

Reader, p. 456: The definition given for “Reader” more correctly defines a lector.
Delete “The ministry of reader is reserved to men.”
Add “Readers may be men or women. Ideally, they receive formal training before assisting at the Liturgy, but they are not formally installed by the Bishop, as are lectors.

Sacramental Character, p. 477: In the first sentence, replace “the priesthood” with “Holy Orders.”  The word “priesthood” should be replaced with “Holy Orders,” since permanent and transitional deacons also receive the sacramental character at their ordination. This replacement should also be made in other definitions in which “priesthood” is used instead of the more appropriate, “Holy Orders.”
Sentence should read: “The indelible sign imprinted on the soul when the Sacraments of Baptism, Confirmation, and Holy Orders are received.”

Seal of Confession, p. 494: Add the phrase “in very limited and specific circumstances” to the last sentence of the definition.  The last sentence should read:
“Under no circumstances may any of this information be revealed unless the penitent freely gives permission in very limited and specific circumstances.”

Slander, p. 508: Delete the first word, “Detraction” and replace it with “Calumny.” Delete the phrase, “although it may be either spoken or written.”

Sponsor, p. 517: Delete the current definition for “Sponsor.” As currently stated, the text of the definition correctly defines a Godparent, not a sponsor. Replace it with:

A Confirmation sponsor is one who undertakes a spiritual responsibility for the confirmand. He is to “take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament” (CIC, canon 892). There is only one sponsor for the Sacrament of Confirmation. Because of the unity of the Sacraments of Initiation, it is entirely appropriate that one of the confirmand’s Godparents also be his or her sponsor. He or she should be a practicing Catholic who has received the Holy Eucharist and been confirmed, who is at least sixteen years of age, and is not the parent of the confirmand. It is preferred, but not necessary, that the sponsor be of the same sex.

The Latin word patrini, meaning Godparents, is often incorrectly translated as sponsor. Sponsors and Godparents are not the same. Being a Godparent creates a spiritual relationship with the person baptized, so that Godparents have both a moral obligation and an ecclesiastical duty based in and recognized by ecclesiastical (Church) law. This is not the case with sponsors.

Subdiaconate, p. 522: In the first sentence, delete “Formerly”.
Sentence should read: “One of the major orders, although not considered a sacrament.”
Delete the last sentence, “The subdiaconate was suppressed by Pope Paul VI for the Latin Church in 1973.
Replace with: “The major orders include the subdiaconate, diaconate, priesthood and episcopate. Still today, the subdiaconate, which was never considered a Sacrament, may be received in the Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, and in those which use the liturgical books of the forma extraordinaria.”

Universalism, Doctrinal, p. 553 Add the following to the end of the definition. It is a summary of the various forms that “Universalism” has taken in more recent times.

Since the Church’s condemnation of an ancient form of universalism in 543, many other forms have appeared across the history of the Church. All of them have one thing in common: everyone is saved and no one condemned. An initial sentimental appeal to Divine Mercy in the promotion of universalism often moves people with little theological training to make this gross error their own. Others subscribe to it in an attempt to combine religious feeling with a very secular and worldly outlook on life. The promotion of universalism almost always embraces a pantheistic and radically impersonal view of Creator and creation, with a denial of the genuine personal character in God, and of freedom and moral responsibility in created persons subject to final judgment by the Creator-Savior.

As a group in the English speaking world, Unitarians and Universalists often represent respectively the theoretical and practical side of what is a radical denial of the Incarnate Savior and of the supernatural order of saving grace proclaimed by Him and requiring on our part a personal act of faith and Baptism. In this way, universalist theory effectively denies the need to be in the state of grace at death in order to be saved and to avoid condemnation to Hell. Rather than a particular Christian heresy, universalism is a complete rejection of Christianity. Attempts at the theological justification of universalism frequently depend on a defense of heresies long since condemned: a promotion of Pelagianism and Unitarianism in particular. (8-20-2014)

Yahweh. The use of Yahweh in the text of various definitions throughout the Dictionary should be changed to “God.”  The Congregation of the Doctrine of the Faith has asked that Yahweh no longer be employed in liturgical texts, Biblical translations, etc., out of respect for the fact that it is the name of God, spoken to Moses at the Burning Bush. The Jewish people never pronounce the name, out of respect; neither does Our Lord pronounce the name in the Gospel. After the Second Vatican Council, there developed, for the first time, the practice of using the name in liturgical and other texts.

Pocket Catholic Catechism Errata (Use for NY: Doubleday editions printed 1989 and forward.)

Pocket Catholic Catechism Errata last updated May 14, 2016.

Page 135, 2nd paragraph
Add the following clarification to the end of the 2nd paragraph, it should follow this sentence, “Previously Canon Law offered a third option, by sprinkling (Canon 854).”

ADD: “Sprinkling, also called aspersion, is valid but not licit, provided the drops of water flow a bit once they touch the person being baptized. Sometimes it is not certain that the water flows; hence, to avoid all possibility of doubt about validity, the Church now holds aspersion to be valid, but illicit, and to be used only in rare emergencies.”

Page 156, last paragraph
Change the Scripture citation to “(cf. John 6:54).”

The first sentence should read:
“On Christ’s own promise, Holy Communion is a pledge of heavenly glory and of our bodily resurrection from the dead (cf. John 6:55).”

Page 189, top sentence
Delete “Since the subdiaconate was not a sacrament, Paul VI suppressed the subdiaconate in the Latin Rite of the Catholic Church.”

Replace with: “Today, the subdiaconate, which was never considered a Sacrament, may be received in the Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, and in those which use the liturgical books of the forma extraordinaria.”

Page 193, 2nd paragraph
Change the words, “The only” to the word “One.”
Original text:  “The only condition, therefore, for a marriage to be a sacrament is…..”
Sentence should read:
One condition, therefore, for a marriage to be a sacrament is that both husband and wife are baptized at the time they marry.”

Page 285, first and second bullets
The definitions for theft and stealing are reversed.
In the first bullet: change the first word, “Theft,” to the word “Stealing.”
In the second bullet: change the first word, “Stealing,” to the word “Theft.” And change the third word, “theft,” to the word “stealing.”
Bullets should read:

  • Stealing” is the most general term for taking what belongs to someone else, without the owner’s consent.
  • Theft” is stealing but implies that something is taken secretly and not only without the owner’s permission, but without his knowledge.