What are catechism classes?

Instead of this, there was what appears to have been a being educated into Christianity. We have little insight as to how the gospel was really preached; in the sermons of Chrysostom it was sadly mixed up with what would now be called ritualism — a trusting to the efficacy of the sacraments.

For any applying for fellowship there was a long process of education before they were received: so different from when Peter preached on the day of Pentecost, and "they that gladly received his word were baptised; and the same day there were added unto them about three thousand souls."

The person applying was at first received as a Catechumen, if his outward conduct was commendable; that is, he became a pupil — one to be taught by catechising. Here he might be kept for a year, or even two or three years; and if, in the meantime, he fell into idolatry, he must begin again, or the time be further prolonged. He was called a Christian all this time, but not a fidelis, one of the Faithful. This distinction was kept up, so that even on tombs it was not enough to say the one buried was a Christian, "fidelis" must be added, if such were the case.

Another curious custom was that the Catechumens were not allowed to hear the Lord"s prayer nor the creed; but when a portion of the service was completed, a deacon would tell them to leave. This is the more remarkable, seeing that the Lord's prayer forms a part of scripture, and should have been, but for the scarcity of the manuscript copies, in the hands of every one, as now happily is the case.

Another class of persons — or another name for the Catechumens — was Audientes, those who were allowed to listen (hence the name). In the East it would appear that this name especially referred to the fallen seeking restoration, though in other places it may simply have been another name for the Catechumens: both classes were allowed to hear the scriptures read, and the sermons, but not to join in the worship. All were told to leave, except the Faithful.

Nearly all scholars are agreed that these three Gospels rest ultimately on oral tradition. "The written word marks a time when the first generation of Christians was passing away and the Lord still delayed His coming" (Green's Angus, p. 632). For a considerable time the Apostles laboured together in Jerusalem. But that which here is of chief importance is the Evangelist's reference to catechizing in verse 4; this has been turned to account by Wright (cf. Carr in Expositor, October, 1907). It must have been very much the instruction that now is given in Bible classes for adults and in Sunday schools or children's services. Timothy would engage in this (1 Tim. 5:17). See further, notes 9 and 16 below.

Another work that Luther accomplished was to write a catechism for children, called "The Little Catechism," besides his "Larger Catechism." In his visitations he observed how very faulty were the schoolmasters in their religious instruction. Of course they could not teach what they did not know: but Luther was anxious that the light should also shine into the hearts of the little ones, so he wrote for them "The Little Catechism," and he afterwards rejoiced that lads and young maidens knew more of God and of Christ than many of the priests had ever known.

The instruction included the whole of sacred history, from the creation downwards, and after this the gospel narratives. Then instructions in the subjects of God, of Christ, of the Holy Ghost, of the judgment to come, of the body, soul, etc.

At length the time approached for their reception, and for forty days special preparation was made for baptism by prayer and fasting. Instruction was given in the creed, the nature of the sacraments, and discipline in the church; and special inquiries were now made as to their walk. A few days before baptism, they were taught the Lord"s prayer and the creed. In some places, they were now allowed to lay aside their heathen names and take christian ones.

The time for baptism was between Easter and Pentecost of each year; and it was administered by the bishop or presbyter. Midnight was the appointed hour, and torches were burned to give the necessary light; curtains were hung from the pillars to separate the sexes. Each candidate faced the west, and, as he stretched forth his hand, said, "I renounce thee, Satan, and all thy works, and all thy pomps, and all thy service." Then turning to the east, he repeated the belief in the Father, the Son, and the Holy Spirit. He was then rubbed from head to foot with oil, and on approaching the pool was questioned by the bishop, and on his confession was immersed (by some thrice, by some once): he was again anointed with oil, and then, dressed in white, received the kiss of peace, and a little honey and milk. Now for the first time he repeated the Lord's prayer. He was now a Fidelis, and ready for the Lord's supper.*

16 "Thou hast been instructed" (κατηχήθης), that is "catechised," as said of Apollos in Acts 18:25. Cf. 1 Cor. 14:19; Gal. 6:6; Wright: "Did the Gospel originate in the pulpit or in the schoolroom?" He supposes that Mark's Gospel was used for the instruction of Apollos; but Blass thinks that Apollos may have derived his information from reading the document as itself the instructor.

Goodwin: "St. Luke does not purpose to enlarge the knowledge of Theophilus, but to confirm it." In other words, the Evangelist does not, as sometimes alleged, propose to communicate to the addressee all that the writer himself knows.

But man's unbelief cannot make the faithfulness of God without effect. The kingdom of heaven, with its message of peace and reconciliation, remains the testimony of a love which goes out to all, and would gather in to God wherever the will of man is not hardening itself in opposition. We do not, in fact, in Scripture meet with that long delay of baptism, and that preparation of catechumens, which came in as baptism itself came to be looked upon as reception into the Church, and the symbol of the full Christian state. In the New Testament the catechumens were inside, not outside, the sphere of discipleship. Instead of being kept waiting at the thresh old, the applicants were met with a generous and unsuspecting welcome. Three thousand were baptized on the day of Pentecost: how much preliminary instruction had they? And if, as at Samaria, a Simon Magus were received, with his heart not right in the sight of God, his reception had not defiled those tender arms of mercy which had been flung around him, and from which he had, as it were, to burst, to pursue the headlong path to everlasting ruin. I say, it is evident upon the face of Scripture, that baptism was not then fenced round, as many now would fence it round. It was a door, not carelessly, but readily and with a full heart, opened to the applicant for it. No question of Christ's heart, no "if thou wilt" was to be permitted.

The child grows up and at the age of sixteen or so is urged to be confirmed. It suffices for the candidate for confirmation to repeat the Creed, the Lord’s Prayer and the Ten Commandments, and answer questions that are contained in the short Catechism. It takes for granted the carrying on of the lie of baptismal regeneration, and still further lulls the soul into a deadly, false peace. Suffice it to say that the rite of confirmation gives to the candidate no spiritual blessing whatsoever, any more than his being baptised as an infant did. Let all who enter on the partaking of the Lord’s supper lightly, remember the solemn warning of Scripture: “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (1 Cor. 2:27).

Next, the child is to be brought to be confirmed so soon as it can say the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and is able to answer the Catechism set forth for that purpose. That Catechism sets forth and has taught him that he is a child of God by baptism already, and acknowledges he is bound to believe and to do as has been promised for him - articles which, though of course containing facts of Christianity, tell him nothing really of the way of a sinner's salvation at all, for even in the interpretation he is taught that all mankind are redeemed, and clearly they are not all saved; and he is made to rest on the promises which ruined Israel under Mount Sinai: "All that the Lord hath spoken we will do" an undertaking which, because of its perfection, works death to the sinner; and he is taught the Lord's Prayer.

210 I would remark, in passing, that the instruction as to what he learns in the articles of his belief is objectionable even as articles, because creation is ascribed to the Father only as His act; and then redemption to God the Son, as if He had no part in creation, but had only a distinct act of redemption as His. But this by the bye. The instructions as to duty I have nothing to remark on, save that the knowledge of the Father, as His child should know, is nowhere found in the Catechism. In a word, what is properly Christian faith is found in it nowhere, though many topics of Christian truth are referred to.

The sacraments I have already spoken of, save to note that it is stated that the promises of God are made to them in the sacraments, and whatever articles may be given credence to, promises in a sacrament are the only personal resting-place which is proposed to the child: he is to believe in promises made in that sacrament. This preparation being made, he is to be brought to the bishop, he having there asserted that he is bound to believe, and that he will keep the commandments. It is repeated that they had been regenerated with the Holy Ghost, and been given the forgiveness of all their sins; and thus after Confirmation they are introduced to the Communion, being now in full membership (and why not, if they are regenerate of the Holy Ghost?) and now confirmed. And all her members are called upon by the Establishment as Christians, as Mr. M'Neil justly agrees, to partake of the Lord's supper - the very people to whom the same person would preach, I believe very faithfully, as sinners to repent and turn to God, and to believe on the Lord Jesus Christ, that they might be saved.

On this subject it is more to my purpose to quote what I have formerly said than to restate it: "The kingdom of heaven, with its message of peace and reconciliation, remains the testimony of a love which goes out to all, and would gather in to God wherever the will of man is not hardening itself in opposition. We do not, in fact, in Scripture meet with the long delay of baptism and the preparation of catechumens, which came in as baptism itself came to be looked at as reception into the Church, and the symbol of the full Christian state. In the New Testament the catecumens were inside, not outside, the sphere of discipleship. Instead of being kept waiting at the threshold, the applicants were met with a generous and unsuspecting welcome. Three thousand were baptized on the day of Pentecost: how much preliminary instruction had they? And if, as at Samaria, a Simon Magus were received, with his heart not right in the sight of God, his reception had not defiled those tender arms of mercy which had been flung around him, and from which he had, as it were, to burst, to pursue the headlong path to everlasting ruin. It is evident, upon the face of Scripture, that baptism was not then fenced round, as many now would fence it round. It was a door, not carelessly, but readily and with a full heart, opened to the applicant for it. No question of Christ's heart, no "if Thou wilt," was to be permitted."*

Here are the words: we quote them from the Catechism which is intended for the instruction of youth, and is naturally very plain and simple, since it would be foolish to trouble the young with metaphysical refinements. The child is asked its name, and then questioned, "Who gave you this name?"