Featured The Obvious Need for Confessional Basics Concerning The Faith

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.

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.



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.

 

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.

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.

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.

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.

 

IV. WHY IS IT NECESSARY TO INTRODUCE AND TEACH THE CATECHISM IN THE CHURCH ?

This necessity may be urged,

1. Because it is the command of God: "Ye shall teach them to your children" etc. (Deut. 11. 19.)

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.)

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.

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.


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.

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.

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.



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.

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.)

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.

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.

 

I recommend this one;

Lulu

 

Fathers, Instruct Your Children

The Need To Recover the Practise of Catechism
Kim Riddlebarger
©1995, 1998 Alliance of Confessing Evangelicals

FROM Are Family Values Enough?, MAR/APR 1995

Growing up in American fundamentalism, as I did, the very word "catechism" brought to my mind images of the liberalism of mainline Protestant denominations, or some mysterious Roman Catholic ritual that could have no biblical support whatsoever. As a "Bible church" person, I was taught from my earliest youth that "catechism" was at best a worthless practice, if not downright dangerous to the soul. But if you were to have asked me just what exactly "catechism" was, I'm not sure that I could have given you an answer. Growing up with such misconceptions, I often viewed my friends who attended "catechism" classes as people who could not possibly be "born again" and therefore, in desperate need of evangelization. For unlike their misguided and dead church, our church had no creed but Christ, and we needed no such "man-made" guides to faith since we depended upon the Bible alone. Whatever "catechism" was, I wanted no part of it!

The burgeoning evangelical men's movement, demonstrated by the huge amount of interest garnered by such groups as Promise Keepers, has raised a whole host of legitimate questions about the role of Christian men in society, the workplace and the home. This is certainly an important and indeed, a healthy trend. But I wonder if the answers to such questions are perhaps best found in the wisdom of earlier generations, rather than from among our own contemporaries. Many of these same questions have been asked before and the answers given to them by our predecessors and fathers in the faith were not only based upon a thorough knowledge of Scripture (which, Gallup and Barna remind us, is sadly lacking in our own age), but additionally, were forged through a kind of wisdom and life experience gained during an era in which Christians were less apt to simply react to the secular agenda and uncritically imitate its glitz, glamour and noise. Evangelical Protestants of previous generations, it seems, were often more careful about confusing the sacred and the secular than our own leaders, and they often dealt with such weighty issues theologically and historically. Inevitably, when we look to the theological wisdom of the previous generations regarding the role of men in society, the workplace and the home, we come back to the importance of the practice of catechism.

Catechism (from the Greek word catechesis) is simply instruction in the basic doctrines of the Christian faith. Instead of replacing or supplanting the role of the Bible in Christian education, catechism ideally serves as the basis for it. For the practice of catechism, as properly understood, is the Christian equivalent of looking at the box top of a jigsaw puzzle before one starts to put all of those hundreds of little pieces together. It is very important to look at the big picture and have it clearly in mind, so that we do not bog down in details, or get endlessly sidetracked by some unimportant or irrelevant issue. The theological categories given to us through catechism, help us to make sense out of the myriad of details found in the Scriptures themselves. Catechism serves as a guide to better understanding Scripture. That being noted however, we need to remind ourselves that Protestants have always argued that creeds, confessions and catechisms are authoritative only in so far as they faithfully reflect the teaching of Holy Scripture. This means that the use of catechisms, which correctly summarize biblical teaching, does not negate or remove the role of Holy Scripture. Instead, these same creeds, confessions and catechisms, as summary statements of what the Holy Scriptures themselves teach about a particular doctrine, should serve as a kind of springboard to more effective Bible study. When this is the case, these confessions, creeds and catechisms are invaluable tools to help us learn about the important themes and doctrines that are in Scripture.

The practice of catechism also serves as an important safeguard against heresy and helps to mitigate some of the problems associated with the private interpretation of Scripture. How many times have you been forced to sit through a Bible study in which the goal was not to discover what the text actually says, but instead to discover what a particular verse means to each of the studies' participants? When we remember that virtually every cult in America began with an open Bible and a charismatic leader who could ensure his or her followers that they alone have discovered what everyone else, especially the creeds, confessions and catechisms, have missed, we see perhaps the greatest value of catechism. These guides protect us from such errors and self-deluded teachers. As American evangelicals have moved away from the practice of catechism for subjective and experiential modes of meaning, it is no accident that biblical illiteracy has risen to embarrassing levels and that false doctrines have rushed in like a flood. These important safeguards of basic doctrine have been removed, and since Satan is, of course, the fathers of all lies, we are most helpless against him when the truth is not known.

Protestant catechisms most often take the form of a series of questions and answers developed as summaries of biblical teaching. The first question of the Heidelberg Catechism (1563), for example, focuses upon the theme of the believer's comfort by asking "What is your only comfort in life and in death?" The Heidelberg Catechism is arranged around the three-fold distinction of guilt, grace and gratitude. The Westminster Shorter Catechism (1648), on the other hand, seeks to get right to the "big" question concerning the ultimate meaning of life, when it asks in question one, "What is the chief end of man?" Luther's Larger Catechism (1529) begins by setting forth the meaning of the Ten Commandments, and Luther attempts to set clearly in the catechumen's mind the proper relationship between Law and Gospel from the outset. Indeed, the primary purpose of all three of these catechisms is to instruct new Christians and our covenant children in the basics of the Christian faith. For in all of these great catechisms we are to learn about the content of the law and its relationship to the gospel, the Lord's Prayer as a pattern for our fellowship with God, the Apostle's Creed as a summation of Christian doctrine, and the sacraments as our means of spiritual nourishment. Thus these catechisms are all formulated to introduce catechumens to the basics of the Christian faith--things that all of us should know and believe.

 

The practice of catechism should ideally have a two-fold emphasis. The first of these emphases centers around the home. If Christian men are wondering about what their primary role should be as a father, in terms of their obligation to be priests of their own homes, I suggest that the practice of catechism occupy a major role. The Scriptures make it very clear that parents, especially fathers, are assigned the role of recounting to their children the mighty acts of God in redeeming his people (Exodus 13:8 ff). God commands us to teach his commandments "to your children and to their children after them" (Deuteronomy 4:9; cf. also Deuteronomy 6:6-9). In Joshua 8, we read that:



Joshua read all the words of the law--the blessings and the curses--just as it was written in the Book of the Law. There was not a word of all that Moses commanded that Joshua did not read to the whole assembly of Israel, including women and children, and the aliens who lived among them (vv. 34-35).
The prophet Isaiah tells us that parents are to tell their children about God's faithfulness (Isaiah 38:19). In the New Testament, we discover that the young pastor Timothy, had known the Holy Scriptures from infancy (2 Timothy 3:16). Paul recounted how important his own religious instruction had been to him, even before he became a believer (Acts 22:3). It is Paul who instructs fathers not to exasperate their children, but to "bring them up in the training and instruction of the Lord" (Eph 6:4).
Certainly it is important that every dad teach his children about the meaning of life. Yes, it is important to know who Larry, Moe and Curly are and every properly mannered child should know how to make various Stooge sounds and gestures despite their mother's objections. It is also important for dads to teach their sons why an F-15 is superior to a Mig-25, and to even build a model of it together if possible. It is a must to know what a "draw play" is, and why if your child does not learn from your mistakes and grows up to be a Rams fan, they too must learn to live with perennial disappointment and heartbreak, a very difficult but valuable lesson. It is important to learn how to tie a ball into a mitt to make a good pocket, to run a lawn mower properly so as to not leave streaks in the grass and to position the firewood precisely so that you get a good hot and clean fire. But while all of this is important, it certainly pales in the light of eternity, when we realize that our children must also come to know the unspeakable love of Jesus Christ, who declared over the objections of his disciples, "let the children come unto me." There is no doubt that the Scriptures themselves assign specifically to fathers the vital role of instructing their children in the Holy Scriptures and the great doctrines of the Christian faith. Let us never forget that our children come to Christ, many times, directly through instruction received in the home. But how can Mom or Dad best instruct their children in the faith? This can be done very effectively through regular Bible reading and catechism--practices that at one time were the distinguishing mark of a Christian home.



The second emphasis of catechism centers on the role of the local church. Here the role of the pastor and elders, as well as the goal of the Sunday school program, should be to further and support those efforts at catechism ideally begun in the home. Parents should not assume that the church's role is to supply the catechetical instruction that they as parents make little or no effort to provide at home. Too many times Christians labor under the false assumption that the church and its various youth programs will make up for a lack of instruction in the home. Just as you cannot expect your children to do well in school without the active involvement of the parents at home after school, so too, parents cannot expect their children to grow in faith as they should apart from concerted effort to provide regular catechism in the home. Sunday schools and youth programs are wonderful reinforcements to what the parents undertake in the home. But these can never replace the value of instructing one's children in the basics of Christian faith. Certainly we are all too busy, and this seems so difficult to do. But even a little time spent in catechism pays great dividends, and a discerning parent can find plenty of object lessons with which to illustrate the truths of the catechism from virtually every family discussion, newscast, situation comedy, or feature film. One of the best by-products of parents taking an active role in catechizing their kids, is that they also catechize themselves in the process! In order to teach your kids and to be able to answer their questions, which are often more direct and difficult than those asked by many adults, you must learn the material for yourself. In order to teach, you have to learn!

 

37818,

I do not understand why you ask such a question?
In post 37, 3 examples were offered, what do you not understand, I will re-post the first sentence and enlarge what it looks like you missed;
THE PHILADELPHIA CONFESSION OF FAITH, 1742 Chapter 1 Of the Holy Scriptures
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience,

The New Hampshire Baptist Confession of 1853

1. Of the Scriptures We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction (1); that it has God for its author, salvation for its end (2), and truth without any mixture of error for its matter (3); that it reveals the principles by which God will judge us (4); and therefore is, and shall remain to the end of the world, the true center of Christian union (5), and the supreme standard by which all human conduct, creeds, and opinions should be tried

THE LONDON BAPTIST CONFESSION OF 1689 Chapter 1 Of the Holy Scriptures

1 The Holy Scripture is the only sufficient, certain, and infallible a rule of all saving knowledge, faith, and obedience,

 

Hello John C,
I think statements of faith try and clarify a creedal statement.
Then I think Confessions of faith expand and clarify statements of faith.
None of them are exhaustive.
Some are defective.
I am not a history expert however having looked at some of the earlier or let's say more primitive writings, I would have to own some from those groups as brothers even when theological differences occur. Donatists, waldenses, cathari, etc had limited resources.
It is hard to read back into history what they believed as we were not there to walk in their shoes, or know in what way they were limited.

A confession gets someone into the ballpark,
A few years back I listed the table of contents of the 1689 , The challenge was, using only an open Bible....write your own confession of faith, then lets compare it.
Strangely enough, only Van (to his credit), took the challenge and made an attempt.

 

I have never seen that, could you post an example of that?
Two or three examples will do.

 

You say this as if those who wrote the confessions never read the scriptures.
Christians know scripture is inspired see post 37.
What you do not consider is the question.....what do the scriptures teach?
I have had many cult members tell me they believe the Bible.

 

Those confessional statements are very carefully worded and based upon many portions of Scripture to say the most you can say, in the fewest words possible
If a person had to list or post dozens of Scriptures everytime they spoke , no conversation would ever get accomplished.
It is easier to use the term trinity, than to quote in jn1:1-14, and Acts 5, and Hebrews1, Gen1....