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Archive for the ‘Catechesis’ Category

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The following selections are from Alcuin of York (c. 735-804), some of which were directed to the Emperor Charlemagne​. Drawn from The History of Christian Missions, by George Frederick Maclear (1863).

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“The Apostolic Order . . . is first to teach all nations, then is to follow the administration of baptism, and further instruction in Christian duties. Therefore in teaching those of riper years, that order should be strictly maintained, which the blessed Augustine has laid down in his treatise on this special subject.

First, a man ought to be instructed in the immortality of the soul, in the future life, in its retribution of good and evil, and in the eternal duration of both conditions.

Secondly, he ought to be taught for what crimes and sins he will be condemned to suffer with the devil everlasting punishment, and for what good and beneficial actions he will enjoy eternal glory with Christ.

Thirdly, he ought most diligently to be instructed in the doctrine of the Trinity, in the advent of the Saviour for the salvation of mankind, in His life, and passion, His resurrection, ascension, and future coming to judge the world. Strengthened and thoroughly instructed in this faith, let him be baptized, and afterwards let the precepts of the Gospel be further unfolded by public preaching, till he attain to the measure of the stature of a perfect man, and become a worthy habitation of the Holy Ghost.”

Alcuin in another letter exhorts the emp​e​r​o​r to provide competent catechists for his newly-conquered subjects: “They ought to follow the example of the apostles in preaching the Word of God; for they at the beginning were wont to feed their hearers with milk, that is, gentle precepts, even as the Apostle Paul saith, ‘And I,​ ​brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed​ ​you with milk, and not with meat: for hitherto ye were​ ​not able to bear it, neither yet now are ye able​.’​ And​ ​thereby that great Apostle of the whole world, Christ​ ​speaking in him, signified that newly converted tribes ought​ ​to be nourished with mild precepts, like as children are with milk, lest if austerer precepts be taught, their weak​ ​mind should reject what it drinks. Whence also the Lord​ ​Jesus Christ Himself in the Gospel replied to those asking
Him why His disciples fasted not, ‘Men put not new​ ​wine into old bottles: else the bottles break, and the wine​ ​runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved.’ For, as the​ ​blessed Jerome saith, the virgin purity of the soul which​ ​has never been contaminated with former vice is very different from that which has been long in bondage to foul​ ​lusts and passions.”

“In this sacrament​ . . . there are three visible​ ​and three invisible things. The visible things are the​ ​priest, the person to be baptized, and the water; the in​ ​visible are the Spirit, the soul, and faith. The three visible things effect nothing externally, if the three invisible​ ​have no internal operation. The priest washes the body​ ​with water, the Spirit justifies the soul by faith. He that​ ​will be baptized must offer his body to the mystery o​f​ the sacred washing, and his mind to the voluntary reception of the Catholic Faith. These points ought a teacher​ t​o consider most diligently if he desire the salvation of the​ ​neophyte, and he must beware of slothfully or carelessly​ ​celebrating so great a sacrament.”

[image source]

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The following chart gives a kind of basic taxonomy of various positions on the Sabbath within Christianity. This very helpful piece was designed by my elder, Brad Snyder. Well done, sir!

[Note, this was designed for our catechism class, which focuses on the education of our young people. Some parts could require more elucidation and explanation for adults.]

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Below is an expanded and updated set of diagrams I’ve worked on to explain covenant theology in its various dimensions. The earlier version was posted here.

I ended up making three interrelated diagrams so as to avoid things becoming too convoluted. These should be pretty intuitive for the average Reformed office-bearer and the better-educated Reformed believer. (And note, ‘construct covenants’ is a term I’ve coined. If there is a more standard one of which I’m ignorant, by all means let me know.)

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Another theological diagram as a teaching aid for my next lesson on the Westminster Shorter Catechism this Sabbath. I designed this some time back and got some feedback on it from a couple of my ministerial colleagues.

Like any diagram, it doesn’t say it all. But I think it helps distinguish the Reformed position from extremes on either side. What think ye?

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While reading through a dissertation treating confessional subscription among Presbyterians prior to the Adopting Act of 1729, I came across a discussion of the English Presbyterian Daniel Wilcox. Apparently, the influence of Enlightenment thinking regarding authority and toleration was infiltrating English Presbyterians at that time in a big way, and even Arianism began to rear its ugly head. If I’m not mistaken, this would be the caldron from which Unitarianism basically took over Presbyterianism in England.

During this intermediate period, Wilcox published a short justification for confessions and the practice of confessional subscription. Very interestingly, he puts it in the form of a catechism! Just recorded it, which you can access here.

And the original text is here:

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Thought catechism was just for the baptized children of the church? Think again. The extracts below are taken from The Memoirs of the Rev. David Brainerd:

1746

Jan..4. “Prosecuted my catechetical method of instructing. Found my people able to answer questions with propriety, beyond what could have been expected from persons so lately brought out of Heathenish darkness. In the improvement of my discourse, there appeared some concern and affection in the assembly : and especially in those of whom I entertained hopes as being truly gracious, at least several of them were much affected and refreshed.

Lord’s day, Jan. 5. “Discoursed from Matt. xii. 10—13. There appeared not so much liveliness and affection in divine service as usual. The same truths which have often produced many tears and sobs in the assembly, seemed now to have no special influence upon any in it. Near night, I proposed to have proceeded in my usual method of catechising; but while we were engaged in the first prayer, the power of God seemed to descend upon the assembly in such a remarkable manner, and so many appeared under pressing concern for their souls that I thought it much more expedient to insist upon the plentiful provision made by divine grace for the redemption of perishing sinners, and to press them to a speedy acceptance of the great salvation, than to ask them questions about doctrinal points. What was most practical, seemed most seasonable to be insisted upon, while numbers appeared so extraordinarily solicitous to obtain an interest in the great Redeemer. Baptized two persons this day : one adult, the woman particularly mentioned in my Journal of Dec. 22, and one child” (268-69). (more…)

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The following chapter entitled, “The Parson Catechizing,” is taken from George Herbert’s (1593-1633) classic of pastoral theology, A Priest to the Temple, or, The Country Parson his Character and Rule of Holy Life. Herbert, a celebrated English poet, was a minister in the Church of England. Though a conformist, his work surely merits serious attention by the heirs of nonconformity – a definitely pre-Baxter Baxterian. May the lost duty & art of pastoral catechizing be revived and stimulated by this rich contribution! [Recorded in audio here.]

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The Country Parson values catechizing highly: for there being three points of his duty; the one, to infuse a competent knowledge of salvation in every one of his flock; the other, to multiply, and build up this knowledge to a spiritual temple; the third, to inflame this knowledge, to press, and drive it to practice, turning it to reformation of life, by pithy and lively exhortations; catechizing is the first point, and but by catechizing, the other cannot be attained. Besides, whereas in sermons there is a kind of state, in catechizing there is an humbleness very suitable to Christian regeneration; which exceedingly unnameddelights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification; for in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others; growing with the growth of his parish.

He useth, and preferreth the ordinary church catechism, partly for obedience to authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from parish to parish, who like Christian soldiers are to give the word, and to satisfy the congregation by their catholic answers.

(more…)

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[NOTE: The diagram below has since been expanded and reposted here on March 10, 2022.]

Here is something I designed for our catechism class to help young and old track with the main contours of Covenant Theology and its bearing on redemptive history. Comments below.

S Cat 020 The Covenants [CCat]

Much of this is self-explanatory for those with a working knowledge of Reformed doctrine. But a bit of clarification on my design. I added a dashed, horizontal line & arrow from Covenant of Works moving through the OT and NT dispensations to help reduce the impression that it is somehow a cipher after the Fall. I also configured the OT period to begin at Sinai (as technically it does), though canonically it usually embraces everything from Genesis to Malachi. Third, the dashed, vertical line above Sinai intersecting the horizontal lines of the Moral and Ceremonial law is intended to reflect the development and institutionalization of the latter and the explicit publication of the former. Last, the dashed and hard vertical lines at the cross represent the distinction between the definitive abolition of these laws at 33(-ish) A.D. and their actual, outward end with the destruction of the Temple and Jerusalem in 70 A.D.

I omitted the ‘biblical’ covenants (Noahic, Abrahamic, Davidic), leaving that for another day and another diagram.

And now you’ll need a chart to understand all that! Seriously, though, if you can help me perfect this further, I’m open. Just as long as you’re no Dispy, Hyper-Preterist, or any of the countless bunny trails from good old 1646 Federalism.

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The second installment of my recording of Doolittle’s treatise on catechizing. With each page, I am more and more convinced that this is truly a masterpiece of pastoral and pedagogical wisdom. In this most recent installment, I’m stuck once again with how truly evangelistic catechesis should be. Hardly a clinical exercise!  And he pleads with ignorant adults to come under the yoke as well.

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