What is Catechism?
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- by Zacharias Ursinus (1534-1583)
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- Zacharias Ursinus was one of the primary authors of the Heidelberg
catechism. This article is found at the beginning of his commentary on this
Reformed catechism under the heading, "Special prolegomena with reference to
the catechism". The electronic edition of this preface was scanned and edited
by Shane Rosenthal. It is in the public domain and may be freely copied and
distributed.
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I. What is catechising, or the system of
catechisation?
- II. Has it always been
practiced in the church, or what is its origin?
- III. What are the
principal parts thereof?
- IV. Why is it necessary?
- V. What is its
design?
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- I. WHAT IS CATECHISATION?
- The Greek words from which "catechism" is derived, according
to their common signification, mean to sound, to resound, to instruct by word
of mouth, and to repeat the sayings of another. More properly, however,
[greek characters omitted] means to
teach the first principles and rudiments of some particular doctrine. As
applied to the doctrine of the church and as understood when thus used, it
means to teach the first principles of the Christian religion, in which sense
it occurs in Luke 1. 4, Acts 18. 25, Gal. 6. 6, etc. Hence, catechisation in
its most general and comprehensive sense, means the first brief and elementary
instruction which is given by word of mouth in relation to the rudiments of
any particular doctrine; but, as used by the church, it signifies a system of
instruction relating to the first principles of the Christian religion,
designed for the ignorant and unlearned.
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- The system of catechising, therefore, includes a short,
simple, and plain exposition and rehearsal of the Christian doctrine, deduced
from the writings of the prophets and apostles, and arranged in the form of
questions and answers, adapted to the capacity and comprehension of the
ignorant and unlearned; or it is a brief summary of the doctrine of the
prophets and apostles, communicated orally to such as are unlearned, which
they again are required to repeat.
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- In the primitive church, those who learned the catechism
were called Catechumens; by which it was meant that they were already in the
church, and were instructed in the first principles of the Christian religion.
There were two classes of these Catechumens. The first were those of adult
age, who were converts to Christianity from the Jews and Gentiles, but were
not as yet baptized. Persons of this description were first instructed in the
catechism, after which they were baptized and admitted to the Lord's Supper.
Such a catechumen was Augustin after his conversion to Christianity from
Manicheism, and wrote many books while he was a Catechumen, and before he was
baptized by Ambrose. Ambrose was also a Catechumen of this sort when he was
chosen Bishop, the urgent necessity of which arose from the peculiar state and
condition of the church of Milan, upon which the Arians were making inroads.
Under other and ordinary circumstances the apostle Paul forbids a novice or
Catechumen to be chosen to the office of a Bishop. (1 Tim. 3. 6.) The
[greek characters omitted] spoken of
by Paul, were those Catechumens who were not yet, or very lately had been
baptized; for the Greek word, which in our translation is rendered a novice,
according to its literal signification means a new plant; that is, a new
hearer and disciple of the church. The other class of Catechumens included the
small children of the church, or the children of Christian parents. These
children, very soon after their birth were baptized, being regarded as members
of the church, and after they had grown a little older they were instructed in
the catechism, which having learned, they were confirmed by the laying on of
hands and were dismissed from the class of Catechumens, and were then
permitted, with those of riper years, to celebrate the Lord's Supper. Those
who are desirous of seeing more in regard to these Catechumens, are referred
to the Ecclesiastical History of Eusebius, the tenth book, and latter part of
the fourth chapter. Those who taught the catechism, or instructed these
Catechumens, were called Catechists.
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- II. WHAT IS THE ORIGIN OF CATECHISATION, AND
HAS IT ALWAYS BEEN PRACTICED IN THE CHURCH ?
- The same thing may be said of the origin of catechisation
which is said of the whole economy or service of the church, that it was
instituted by God himself, and has always been practiced in the church. For,
since from the very beginning of the world God has been the God, not only of
those of adult age, but also of those of young and tender years, according to
the covenant which he made with Abraham, saying, " I will be a God unto thee
and thy seed after thee; " (Gen. 17. 7.) he has also ordained that both
classes should be instructed in the doctrine of salvation according to their
capacity; the adults by the public voice of the ministry, and the children by
being catechised in the family and school. As it respects the institution
designed for the instruction of adults, the case is clear and admits of no
doubt.
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- Touching the catechisation of children in the Jewish church,
the Old Testament abounds in many explicit commands. In the 12th and 13th
chapters of Exodus, God commands the Jews to give particular instruction to
their children and families in relation to the institution and benefits of the
Passover. In the fourth chapter of the book of Deut., he enjoins it upon
parents to repeat to their children the entire history of the law which he had
given them. In the sixth chapter of the same book, he requires that the
doctrine of the unity of God, and of perfect love to him should be inculcated
and impressed upon the minds of their children; and in the eleventh he
commands them to explain the Decalogue to their children. Hence, under the Old
Testament dispensation, children were taught in the family by their parents,
and in the schools by the teachers of religion, the principal things contained
in the prophets, viz: such as respects God, the law, the promise of the
gospel, the use of the sacraments, and sacrifices, which were types of the
Messiah that was to come, and of the benefits which he was to purchase; for
there can be no doubt but that the schools of the prophets Elijah, Elisha,
etc., were established for this very purpose. It was also with this design
that God delivered his law in the short and condensed form in which it is.
"Thou shalt love the Lord thy God with all thy heart," etc., "and thy neighbor
as thyself." So also as it respects the gospel; it was briefly comprehended in
the promises, "The seed of the woman shall bruise the serpent's head." And in
thy seed shall "all the nations be blessed." They had, likewise, sacrifices,
prayers, and other things which God required Abraham and his posterity to
teach their children and families. Hence it is that this doctrine is presented
in such a plain and simple form as to meet the capacity of children and such
as are unlearned.
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- In the New Testament we are, told that Christ laid his hands
upon little children and blessed them, and commanded that they should be
brought unto him. Hence he says, in Mark 10. 14, "Suffer the little children
to come unto me, and forbid them not, for of such is the kingdom of God." That
the catechisation of children was diligently attended to in the times of the
apostles, is evident from the example of Timothy, of whom it is said that he
knew the holy Scriptures from infancy; and from what is said in the epistle to
the Hebrews, where mention is made of some of the principal heads included in
the catechism of the apostles, such as repentance from dead works, and of
faith towards God, of the doctrine of baptism, and of laying on of hands, and
of resurrection from the dead, and of eternal judgment which the apostle terms
milk for babes. These and similar points of doctrine were required from the
Catechumens of adult age at the time of their baptism, and of children at the
time of their confirmation by the laying on of hands. Hence, the apostle calls
them the doctrine of baptism and laying on of hands. So likewise the Fathers
wrote short summaries of doctrine, some fragments of which may still be seen
in the Papal church. Eusebius writes of Origen, that he restored the custom of
catechising in Alexandria, which had been suffered to grow out of use during
the times of persecution. Socrates writes thus in relation to the system of
catechising in the primitive church: "Our form of catechising," says he, "is
in accordance with the mode which we have received from the Bishops who have
preceded us, and according as we were taught when we laid the foundation of
faith and were baptized, and according as we have learned from the
Scriptures," etc. Pope Gregory caused images and idols to be placed in the
churches, that they might serve as books for the laity and children. After
this period the doctrine of the church, through the negligence of the bishops
and the subtlety of the Romish priests, became gradually more and more
corrupt, and the custom of catechising grew more and more into disuse, until
at length it was changed into the ridiculous ceremony which to this day they
call confirmation. So much concerning the origin and practice of catechisation
in the church.
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- III. WHAT ARE THE PARTS OR PRINCIPAL HEADS OF
THE DOCTRINE OF THE CATECHISM?
- The chief and most important parts of the first principles
of the doctrine of the church, as appears from the passage just quoted from
the Epistle to the Hebrews, are repentance and faith in Christ, which we may
regard as synonymous with the law and gospel. Hence, the catechism in its
primary and most general sense, may be divided as the doctrine of the church,
into the law and gospel. It does not differ from the doctrine of the church as
it respects the subject and matter of which it treats, but only in the form
and manner in which these things are presented, just as strong meat designed
for adults, to which the doctrine of the church may be compared, does not
differ in essence from the milk and meat prepared for children, to which the
catechism is compared by Paul in the passage already referred to. These two
parts are termed, by the great mass of men, the Decalogue and the Apostles'
creed; because the Decalogue comprehends the substance of the law, and the
Apostles' creed that of the gospel. Another distinction made by this same
class of persons is that of the doctrine of faith and works, or the doctrine
of those things which are to be believed and those which are to be
done.
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- There are others who divide the catechism into these three
parts; considering, in the first place, the doctrine respecting God, then the
doctrine respecting his will, and lastly that respecting his works, which they
distinguish as the works of creation, preservation, and redemption. But all
these different parts are treated of either in the law or the gospel, or in
both, so that this division may easily be reduced to the former.
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- There are others, again, who make the catechism consist of
five different parts; the Decalogue, the Apostles' Creed, Baptism, the Lord's
Supper, and Prayer; of which, the Decalogue was delivered immediately by God
himself, whilst the other parts were delivered mediately, either through the
manifestation of the Son of God in the flesh, as is true of the Lord's Prayer,
Baptism, and the Eucharist, or through the ministry of the apostles, as is
true of the Apostles' Creed. But all these different parts may also be reduced
to the two general heads noticed in the first division. The Decalogue contains
the substance of the law, the Apostles' Creed that of the gospel; the
sacraments are parts of the gospel, and may, therefore, be embraced in it as
far as they are seals of the grace which it promises, but as far as they are
testimonies of our obedience to God, they have the nature of sacrifices and
pertain to the law, whilst prayer, in like manner, may be referred to the law,
being a part of the worship of God.
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- The catechism of which we shall speak in these lectures
consists of three parts. The first treats of the misery of man, the second of
his deliverance from this misery, and the third of gratitude, which division
does not, in reality, differ from the above, because all the parts which are
there specified are embraced in these three general heads. The Decalogue
belongs to the first part, in as far as it is the mirror through which we are
brought to see ourselves, and thus led to a knowledge of our sins and misery,
and to the third part in as far as it is the rule of true thankfulness and of
a Christian life. The Apostles' Creed is embraced in the second part inasmuch
as it unfolds the way of deliverence from sins. The sacraments, belonging to
the doctrine of faith and being the seals that are attached thereto, belong in
like manner to this second part of the catechism, which treats of deliverance
from the misery of man. And prayer, being the chief part of spiritual worship
and of thankfulness, may, with great propriety, be referred to the third
general part.
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- IV. WHY IS IT NECESSARY TO INTRODUCE AND TEACH
THE CATECHISM IN THE CHURCH ?
- This necessity may be urged,
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- 1. Because it is the command of God: "Ye shall teach them to
your children" etc. (Deut. 11. 19.)
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- 2. Because of the divine glory which demands that God be not
only rightly known and worshipped by those of adult age, but also by children,
according as it is. said, "Out of the mouth of babes and sucklings hast thou
ordained strength." (Ps. 8. 2.)
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- 3. On account of our comfort and salvation; for without a
true knowledge of God and his Son Jesus Christ, no one that has attained to
years of discretion and understanding can be saved, or have any sure comfort
that he is accepted in the sight of God. Hence it is said, "This is life
eternal that they might know thee, the only true God, and Jesus Christ, whom
thou hast sent," And again, "Without faith it is impossible to please God."
(John 17. 3, Heb. 11. 6.) And not only so, but no one believes on him of whom
he knows nothing, or has not heard; for, "How shall they believe in him of
whom they have not heard?" "So then faith cometh by hearing, and hearing by
the word of God." (Rom. 10. 14, 17.) It is necessary, therefore, for all those
who will be saved, to lay hold of, and embrace the doctrine of Christ, which
is the chief and fundamental doctrine of the gospel. But, in order that this
may be done, there must be instructions imparted to this effect and of
necessity, some brief and simple form of doctrine, suited and adapted to the
young, and such as are unlearned.
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- 4. For the preservation of society and the church. All past
history proves that religion and the worship of God, the exercise and practice
of piety, honesty, justice, and truth, are of the greatest importance to the
well-being and perpetuation of the church and of the commonwealth. But it is
in vain that we look for these things among barbarous nations, since they have
never been known to produce the fruits of Piety and virtue. Hence, there is a
necessity that we should be trained to the practice of these things from our
earliest years; because the heart of man is depraved and evil from his youth;
yea, such is the corruption of our nature, that unless we early commence the
work of reformation and moral training, we too late apply a remedy when,
through long delay, the evil principles and inclinations of the heart have
become so strengthened and confirmed, as to bid defiance to the restraints we
may then wish to impose upon them. If we are not correctly instructed in our
childhood out of the sacred Scriptures concerning God and his will, and do not
then commence the practice of piety, it is with great difficulty, if ever, we
are drawn away from these errors which are, as it were, born in us, or which
we have imbibed from, our youth, and that we are led to abandon the vices in
which we have been brought up, and to which we have been accustomed. If,
therefore, the church and state are to be preserved from degeneracy and final
destruction, it is of the utmost importance that this depravity of our nature
should, in due time, be met with proper restraints, and be subdued.
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- 5. There is a necessity that all persons should be made
acquainted with the rule and standard according to which we are to judge and
decide, in relation to the various opinions and dogmas of men, that we may not
be led into error, and be seduced thereby, according to the commandment which
is given in relation to this subject, "Beware of false prophets." "Prove all
things." "Try the spirits whether they are of God." (Matt. 7. 15, 1 Thess. 5.
21, 1 John 4. l.) But the law and the Apostle's creed, which are the chief
parts of the catechism, constitute the rule and standard according to which we
are to judge of the opinions of men, from which we may see the great
importance of a familiar acquaintance with them.
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- 6. Those who have properly studied and learned the
Catechism, are generally better prepared to understand and appreciate the
sermons which they hear from time to time, inasmuch as they can easily refer
and reduce those things which they hear out of the word of God, to the
different heads of the catechism to which they appropriately belong, whilst,
on the other hand, those who have not enjoyed this preparatory training, hear
sermons for the most part, with but little profit to themselves.
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- 7. The importance of catechisation may be urged in view of
its peculiar adaptedness to those learners who are of weak and uncultivated
minds, who require instruction in a short, plain, and perspicuous manner, as
we have it in the catechism, and would not, on account of their youth and
weakness of capacity, be able to understand it, if presented in a lengthy and
more difficult form.
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- 8. It is also necessary, for the purpose of distinguishing
and separating the youths, and such as are unlearned, from schismatics and
profane heathen, which can most effectually be done by a judicious course of
catechetical instruction.
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- Lastly. A knowledge of the catechism is especially important
for those who are to act as teachers, because they ought to have a more
intimate acquaintance with the doctrine of the church than others, as well on
account of their calling, that they may one day be able to instruct others, as
on account of the many facilities which they have for obtaining a knowledge of
this doctrine, which it becomes them diligently to improve, that they may,
like Timothy, become well acquainted with the Holy Scriptures, and "be good
ministers of Jesus Christ, nourished up in the words of faith, and of a good
doctrine, whereunto they have attained." (1. Tim. 4, 6.)
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- To these considerations, which clearly show the importance
of catechisation, we may add many others of great weight, especially with the
great mass of mankind, such as the arguments which may be drawn from the end
of our creation, and from the prolongation and preservation of our lives from
childhood to youth, and from youth to manhood, etc. We might also speak of the
excellency of the object of the doctrine of the catechism, which is the
highest good, even God himself, and might show the effect of such a course of
instruction, which is a knowledge of this highest good, and a participation
therein, which is something vastly more important and desirable than all the
treasures of this world. This is that pearl of great price hidden in the field
of the church, concerning which Christ speaks in Matt. 13:44, and on account
of which Christians in former times suffered martyrdom, with their little
children. We may here refer to the example of Origen, of which we have an
account in the sixth book and third chapter of the Ecclesiastical History of
Eusebius. So the fourth book and sixteenth chapter of the history of Theodoret
may be read to the same purpose. But if we are ignorant of the doctrine and
glory of Christ, who from among us would be willing to suffer on their
account? And how can it be otherwise but that we will be ignorant of these
things, unless we are taught and instructed in them from our childhood? A
neglect of the catechism is, therefore, one of the chief causes why there are
so many at the present day tossed about by every wind of doctrine, and why so
many fall from Christ to Anti-christ.
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- V. WHAT IS THE DESIGN OF THE CATECHISM, AND OF
THE DOCTRINE OF THE CHURCH?
- The design of the doctrine of the catechism is our comfort
and salvation. Our salvation consists in the enjoyment of the highest good.
Our comfort comprises the assurance and confident expectation of the full and
perfect enjoyment of this highest good, in the life to come, with a beginning
and foretaste of it already, in this life. This highest good is that which
makes all those truly blessed who are in the enjoyment of it, whilst those who
have it not are miserable and wretched. What this only comfort is, to which it
is the design of the catechism to lead us, will be explained in the first
question, to which we now proceed, without making any further introductory
remarks.
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Catechism referenced above.
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