Archive for the ‘Ordinary Means Ministry’ Category

A masterful and balanced statement from William Young on the duty of self-examination before partaking of the Lord’s Supper:

“Self-examination, conducted according to the directions of Scripture, is a profitable exercise in preparation for the Lord’s Supper. The phantom of morbid introspection is the invention of that proud presumption that fails to distinguish between the precious and the vile. Surely on our American scene, the danger of unhealthy preoccupation with the abominations in our deceitful hearts, to the neglect of the remedy provided in the gospel, is very slight in comparison with the externalism and formality with which presumptuous sinners, puffed up with their imaginations of ‘blessed assurance,’ eat and drink damnation to themselves. Evangelical hypocrites are the natural product on the one hand of Arminian evangelism and on the other of Kuyperian Hyper-Covenantism, opposed to one another as these two errors are. A spurious assurance may arise either from confidence in a ‘decision for Christ’ made by the act of one’s ‘free will,’ or from the presumption that mistakes an external relation to the covenant of grace for a living relation to Christ, the only Mediator of the covenant. Such self-deception can be destroyed, and a well-grounded assurance of grace and salvation be established in the soul, only by way of serious and thorough self-examination.

“The critics of this wholesome exercise often misconstrue its purpose. Self-examination does not aim at the production of doubts and fears, leaving the troubled soul in a state of perpetual uncertainty as to its being in a state of grace. A faithful declaration of the demands of the law and of the deceitfulness of the human heart will, no doubt, give occasion for doubts and fears. But the truth is not the cause of the condition of the soul, arising from the suggestions of Satan and the weakness of the flesh. Self-examination as to whether one is in the faith is designed in fact to bring weak believers to the knowledge that Christ is in them and that they are not reprobates. To this end the Scripture has enumerated an abundance of marks of grace, especially those found in the First Epistle of John.

“In preparation for partaking of the Lord’s Supper, self-examination is in order both as to one’s state and as to one’s frame. If in applying the marks of grace, one finds that the great change has not taken place, then one’s first duty is to come to Christ to receive pardon and cleansing by His blood and only after that, to come to the table in obedience to the command, ‘This do in remembrance of me.’  If the happy result of self-examination is a well grounded assurance, then one may with confidence and thanksgiving enjoy a blessed communion with Christ and one’s fellow Christians. And weak believers may have to be reminded that the Savior’s gracious invitation is also a commandment, and that there is guilt in unworthy refusing as well as unworthy partaking. The assured believer is not called on to doubt as to the soundness of his faith, but may find comfort in seeing his title clear to mansions in the sky, only on the ground of the Redeemer’s merits. At the same time inquiry as to his frame leads him to see both the fruit of the Spirit and the sinful imperfection of his graces, and thus serves to foster spiritual growth in repentance, faith, hope, love, humility and every grace.”

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“And because we are all too fond of ourselves, we are not able to recognize or judge our own deeds properly. Therefore, if we do not have a good and high opinion of those whom the Lord has placed over us, and who are to instruct, exhort, admonish and correct us on his behalf, and do not immediately receive their words and teaching with all fear and trembling as the Lord’s own words and teaching, then we will get nowhere and will not progress in the pursuit of godliness, as is our current and daily practice.”

Martin Bucer (1491-1551)

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Another stately quote below by Thomas Chalmers (1780-1847) on the parish system.  Here, he affirms the absolute sovereignty of the Spirit in the conversion of men, yet urges the necessity of ecclesiastical infrastructure for broadest distribution.  Without rain, there is no life.  Yet there is a place for ‘aqueducts!’ 

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“The truth is, that whenever a more copious descent of the Holy Ghost shall come down upon us, it will pass through all the channels of conveyance that have been furnished for it in the land—entering into pulpits, and then spreading itself over congregations, and finding its way, most readily, through the most free and frequented pathways of communication that have been opened up between the ministers of religion and the people among whom they expatiate.  By subdividing parishes, we just multiply these pathways; and by localising parishes, we just make the pathways shorter, and more convenient and accessible, than before. We do not set aside the doctrine of a spiritual influence; for we believe that it is this which will be the primary and the essential agent in that great moral regeneration that awaits our species. But just as in the irrigating processes of Egypt, the reservoirs are constructed, and the furrows are drawn, and every field on the banks of the Nile is put into readiness for the coming inundation—so we, knowing that the Spirit maketh its passage into the human heart, by the word and the ordinances of the gospel, are just labouring at a right process of spiritual irrigation, when we provide such arrangements as will bring the greatest number of human beings into broadest and most recurring contact with this word, and with these ordinances.”

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Call me a curmudgeon.  Or an arch-conservative, allergic to all things new.  And I will freely admit that I romanticize earlier days, fully aware that they were never so rosy as I fancy them.  But I am just not ready to jump on the small (‘cell’) groups bandwagon like so many other Reformed folks.  I have already raised some questions on the subject in a previous post.  I really do question how ecclesiologically Reformed it is after all.

But here’s another thing that makes me nervous of them.  I fear that they detract from a robust pulpit ministry, from Lord’s day to Lord’s day.  In some circles, cell groups aim to provide meaningful biblical study for preachers who want their Sunday services to be ‘seeker sensitive.’   In my judgment, that makes cell groups a crutch for an impotent ministry.

Related, it seems that they are now being touted (or maybe I’m just noticing it) as suitable vehicles for ‘missional’ outreach.  Unbelievers need a ‘safe’ place to be welcomed, where they will not feel judged.  So we can win them over to church, with all its trappings, through the back door.  Now, I am all for loving unbelievers and making them feel loved.  But what about public preaching as a means of grace?   What of God’s choice of the foolishness of preaching?  What of the scandal of the cross?  And does that scandal come in bold face through the small groups, or is it in the fine print on page 236?

Why are Reformed people enthusiastic about this?  Am I off, or is this broad evangelicalism, low churchism, or even anti-churchism sneaking in under the radar?

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The practice of Reformed catechesis is quite counter-cultural.  Having given it a little thought, a few reasons come to mind.  1. Catechesis is an authoritative discipline.  It deals not with opinions, but with dogma.  Not with suggestions, but with commandments.  Not tips and hints, but with divinely mandated means of grace.  2. Catechesis is churchly in orientation.  It is by the church and for the church.  It presumes that membership in the Visible Church – nothing less than the Kingdom of God on earth – is a high privilege, and involves serious preparation.  3. Catechesis is rigorously intellectual.  While seeking to reach those of the smallest capacities, even the “little ones” without offending them, it yet pushes everyone under its influence to think and think deeply.  4. Catechesis is thoroughly covenantal.  It has always had the next generation of the church in view, preparing baptized children to lay hold of the promise that is their birthright (Acts 2:39).  While catechesis leaves regeneration to the sovereignty of the Spirit, it does not leave children to cut their own religious path.  It cuts the path for them.  We do not blush to say that in catechism, the church indoctrinates its children.  5. Catechesis is catholic.  By catholic, I mean that it does not deal with secondary matters, much less the novel, but with the faith once delivered to the saints.  The things “most surely believed among us” (Luke 1:1).  It is not provincial, pedaling its own idiosyncratic theology (African theology, feminist theology, etc.), but it holds forth what unifies all true believers in all ages.  There is “one body, and one Spirit . . . one Lord, one faith, one baptism, one God and Father of all” (Eph. 4:4-6).   6. Catechesis is confessional.  Contra biblicism, catechesis affirms that the Spirit leads his Church into all truth, and that the Church has a responsibility to articulate that truth using its own words.  Further, it delimits what we must believe from what we must not – heresy.  7. Catechesis is biblical.  “To the law and to the testimony.”  If one seriously studies the great catechisms of the Reformation, one will be confronted not only with lengthy footnoted proof texts undergirding each proposition.  He will also see how their very language is shaped by the Scriptures.  Not surprisingly, then, catechesis is rejected precisely because men will not receive the Word of God.

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The following quote from the First Book of Discipline (1560) illustrates how perceptive the Reformers were in the machinations of Satan – and human vulnerability.  Time and again, he has sought to draw the Church aside to the extremes of hyper-visibility (idolatry) and hyper-invisibility (profanity):

As Satan hath never ceased from the beginning to draw mankind into one of two extremities, to wit, that men should either be so ravished with gazing upon the risible creatures, that forgetting the cause wherefore they are ordained, they attribute unto them a virtue and power which God hath not granted unto them; or else that men should so contemn and despise God’s blessed ordinances and holy institutions, as if that neither in the right use of them there were any profit, neither yet in their profanation there were any danger: as this way, we say, Satan hath blinded the most part of mankind from the beginning; so doubt we not, but that he will strive to continue in his malice even to the end.

The Reformers sought to hold to a biblical via media in these matters.  There is a Visible Church.  Knox wished to alter the Creed from “I believe an holy kirk” to “I see (video) an holy kirk.”  Thus, the Reformers weren’t hyper-invisibilists like so many Anabaptist radicals.  But on the other hand, they were not hyper-visibilists calling believers to walk by sight and not by faith. 

We absolutely must retain this vital balance in the present climate of evangelical low-churchism.  And let us also be aware of the law of extremes.  Like the pendulum, one overreaction begets its opposite.  I’m sure Rome could become appealing to mystified followers of an eccentric old man who has to revise his end-time decrees every few years.

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The following is a review of Ashbel Green’s Lectures on the Shorter Catechism by Archibald Alexander in 1830.  Alexander (1772-1851) was the  first President of Princeton Seminary and a venerable patriarch of American Presbyterianism.  The following presents the bulk of this review, which treats the warrant and nature of the good old plan of Presbyterian catechizing. 

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[If] we do not entirely misinterpret the temper and taste of the times in which we live, doctrinal catechisms, and lectures explanatory of such catechisms, are not the books which will be sought after and read with avidity. The religious taste of most readers is, we fear, greatly vitiated by works of fiction and other kinds of light reading. Nothing will now please, unless it be characterized by novelty and variety; and while many new means of instruction have been afforded to our youth, in which we sincerely rejoice, we are so old fashioned in our notions, as to feel regret that in our own church those excellent little summaries of Christian doctrine, the Westminster Catechisms, are falling with many into disuse. Our numerous periodicals, coming out weekly, monthly, and quarterly, and often presenting much that is interesting, so occupy our leisure, that works of solid instruction are now read by few. Even the theologian, who is devoted to sacred pursuits, unless he is very economical in the distribution of his time, will find, that after perusing all the pamphlets which fall from the press in such abundance, he will have a small portion left for the more deep and solid works of theology; it is well indeed if by this means the Bible itself is not neglected.  There is, doubtless, a great increase of reading among the population of this country within a few years; yet we cannot but fear that didactic and practical works of sound theology have, in too many instances, been excluded by the religious novel and the religious newspaper. And here, again, we must enter a caution against being misunderstood; as though we wished to proscribe all attempts at promoting a taste for reading by well composed fictitious narratives; or, that we would, if we could, diminish the facilities which now exist, of conveying religious intelligence to every corner of our country. We assuredly entertain no such feelings: but what we regret is, that while on the one hand we are gaining many advantages which our fathers did not enjoy, on the other we are losing benefits which they did possess, and which they highly prized. For we see no good reason why the acquisition of new privileges should lead us to relinquish the old.  There is certainly no necessary repugnance between different approved methods of religious instruction.  In the circumstances in which the rising generation are placed, there may be abundance of shallow, showy, bustling, active piety; but the ripe fruits of profound spiritual knowledge, and of deep practical experience, will be rare. In process of time, we apprehend, the strong lines of demarkation between truth and error, on many important points, will become more and more indistinct: and not only so, but many precious evangelical doctrines will be held in low estimation; because, perchance, they are not embraced by every denomination of Christians. Creeds and catechisms, so highly appreciated by our ancestors, are in danger of being cast aside like old-fashioned furniture, which is too cumbersome for modern use. Many are not at all aware that there is an increasing tendency to these consequences; while others foresee them, and rejoice in what they consider the extinction of a sectarian spirit; and fancy they see, in the course of things, an approximation to that happy state of the church, predicted in Scripture, when all sects shall be melted down into one harmonious, united society. Now, although we respect the motives by which such persons are actuated, and would as truly rejoice in the universal peace and unity of Christ’s body on earth as any others; yet, we are persuaded, that union which has not gospel truth as its foundation, is worthless, and in the nature of things cannot be lasting. When that happy period of the church shall arrive, which has been alluded to, Christians will be better acquainted with all the doctrines of the Bible than at any former time, and will be more attached to them. As long as error exists in the world there must be a collision between it and truth: for light and darkness cannot dwell together; and no church will really be promoting unity and peace by relinquishing or neglecting what she believes to be truth, because some sections of the church do not view these points in the same light. If these doctrines are true, all will eventually embrace them; and the sooner, if they are clearly and faithfully exhibited. We think, then, that the true policy for every Christian denomination to pursue, is to maintain firmly and faithfully the doctrines which are believed to be scriptural; and at the same time, to treat other denominations who do not differ from it in fundamental points, with a kind, paternal, and liberal spirit; but while real differences exist, not to attempt an amalgamation, or even too close an union; for bodies which continue very peaceable towards each other when at a proper distance, may, when placed in too close contact, be thrown into a state of violent collision.

Catechetical instruction must have been coeval with the human family.  At first all knowledge was communicated orally, and handed down by tradition. The first man delivered a stock of important ideas to his children; and they again to theirs, with different degrees of ability and fidelity. The most usual place of instruction was, doubtless, for a long time, the domestic circle.  Here the pious patriarch would spend much time in dealing out to his listening children the lessons which he had learned in his youth from his predecessors, and those which he had been taught by his own experience.  These instructions were properly of the nature of catechising, which may be defined to be “the familiar communication of knowledge, orally.”  As long as this duty was faithfully performed by parents, the darkness of ignorance and idolatry was prevented, but as soon as it fell into neglect, error and vice must have been the consequence.  Of Abraham, God certifies, “I know that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment.”  Gen. xviii. 19.  And God, by Moses, insisted more upon no duty than this, of domestic instruction in the truths of religion.  “And the words which I command thee shall be in thy heart, and thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.”  Again “Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them, thy sons, and thy son’s sons.”  Deut. iv. 9, 10. vi. 7.  To these precepts the Psalmist refers, when he says, “He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born, who should arise and declare them to their children.” Psal. lxxviii. 5, 6.  The word catechise, is properly Greek, derived from the verb katecheo, “to instruct with the voice,” which is found, in some of its parts, six or seven times in the New Testament, but is commonly translated “to instruct:”  because in English, the word catechise has somehow acquired a narrower signification than the original term, and conveys the idea of instruction by question and answer; whereas, the word in Greek includes all manner of elementary, oral instruction: and it would be desirable to bring back the word to its original meaning.  This, however, is of small moment.  The passages in which the original word is found, are the following: Luke i. 4. Acts xviii. 25. xxi. 22,24. Rom. ii. 18. 1 Cor. xiv. 19. Gal. iv. 6.

It appears, therefore, that this mode of instruction is fully recognised in the sacred Scriptures.  Indeed, if no other methods of inculcating divine truth were resorted to, than delivering elaborate and continued discourses from the pulpit, very little information would be gained by the young and the ignorant.  Preaching supposes and requires some preparatory knowledge in the hearers, to render it useful in communicating religious knowledge.  Elementary principles must be acquired in some other way; and this was more especially the case before the invention of printing, when books were very scarce, and few persons were able to read. It seems that the apostles and first teachers of the Christian religion were much occupied in giving religious instruction, from house to house; and we know, from undoubted authorities, that in the earliest times of the primitive church, all who applied for admission into the church, from among the heathen, and all the children of Christians, were carefully instructed by catechising; that is, by a course of familiar teaching, viva voce.  To every church a class of catechumens was attached, and formed a kind of school, in which the first principles of religion were inculcated, and certain formulas of Christian doctrine, such as the early creeds, carefully committed to memory, together with portions of the sacred Scriptures.  In some places these schools for catechumens became very famous, and were supplied with teachers of the highest character for learning and piety; so that they were frequented by the lovers of sacred literature from other countries.  A celebrated institution of this sort flourished for several ages at Alexandria, in Egypt, in which Origen was educated, and of which he became the most distinguished teacher.  A large number of the treatises written by the fathers, in different countries, and in different centuries, were composed expressly for the instruction of the catechumens.  And until darkness overspread the church, and her unnatural pastors deprived the people of the Scriptures, the church was, as it ever should be, like a great school, where holy men of God devoted their time to the instruction of the rising generation, and of converts from paganism.

In catechetical, or elementary instruction, the grand secret is, “little at a time, and often repeated.”  Whoever would successfully instruct children and very ignorant adults, should avoid the error of crowding too many things into their minds at once.  It is as preposterous a practice as it would be to attempt to increase the activity, vigour and size of the body, by cramming the stomach with as much food as it could hold.  Moreover, the truths first communicated should be as simple as possible.  Tender minds must not be fed with strong meat, but with pure milk.  To accommodate instruction to the state of advancement in knowledge, and to the degree of development of the mental faculties, is certainly that part of education which is most difficult, and at the same time most important.  That historical facts should form the commencement of a course of religious instruction, is indicated, first, by the method pursued in the Bible; and secondly, by the predilection of all children for this species of knowledge.  But, at a very early period, moral and doctrinal instruction of the most important kind may be connected with the scriptural facts inculcated, and may always be most advantageously engrafted on them.  Doctrinal catechisms are, it is admitted, not commonly understood well by children; but it can do them no harm to exercise themselves in committing the words to memory; for it is universally admitted, that to strengthen the memory, it must be frequently and vigorously exercised: and will it not be much better to have it stored with words, which contain the most salutary truths, rather than those which may, by some association, prove injurious on the recollection?  Sometimes the having committed to memory such a system as the Shorter Catechism, is of the utmost importance to an individual when his lot is cast where he has no means of correct information; or in case the person should lose his sight or hearing.  We once noticed an exemplification of this in the case of a man of strong mind, who had led a busy life, without much concern with books, and who in his latter years was entirely blind. In conversation on the most important topics of religion, in which he took a deep interest, he would continually recur to the answers in the Shorter Catechism, which he had learned when young; and which now seemed to serve as a guide to his thoughts in all his meditations.  But the true reason why so many children learn the catechism without understanding its meaning, is, that no pains are taken to explain its doctrines, and to illustrate them, in a way adapted to their capacity.  Parents are, for the most part, either incapable of giving such instruction, or negligent in the performance of this important duty.  Most parents then need just such a help, for the discharge of this duty, as is here provided for them.  Why then should not every Presbyterian family possess itself at least of one copy of these Lectures, which are handsomely printed, and sold at a very reasonable rate?  And why may not this become an important aid to the teachers in Sunday schools, where these schools consist of the children of Presbyterian parents?  We do earnestly hope that attention to doctrinal instruction will not be relinquished, nor diminished, in our church.  Hitherto Presbyterians have been distinguished above all people in the world, for a correct and thorough knowledge of the tenets of their own church.  No people on earth are so well indoctrinated in the principles of religion, and in the proof of the doctrines believed, as the Scotch, and their descendants in Ireland and America. Other people far exceed them in metaphysical speculations, and in the knowledge of other matters: but for sound religious knowledge, commend us to Scotch Presbyterians of every sect.

The benefits of thorough instruction in the doctrines of religion cannot be calculated. The truths thus received into the mind may prove ineffectual, in some cases, to restrain from open sin; but even in these, the force of the truth is often felt, and the person thus situated, is much more likely to be convinced of the error of his ways than those transgressors whose minds are almost totally destitute of the knowledge of the doctrines of religion. There is, moreover, an unspeakable benefit from the possession of correct doctrinal information, when the mind falls under serious impressions of religion; for, then, truths which had been early inculcated, and long forgotten, will revive in the memory, and serve to guard the anxious mind from those enthusiastic errors into which ignorant persons are so prone to fall when they are deeply exercised on the subject of their salvation. Let not the members of the Presbyterian church, therefore, become remiss in that which has ever been her most honourable distinction; the careful initiation of children into the doctrines of religion, contained in her catechisms; than which, we believe, a sounder system of theoretical and practical theology, cannot be found in any language.  It may appear rather extraordinary, that the assembly of divines at Westminster, should have prepared two catechisms, as this seems rather calculated to distract than edify the church.  But the history of this matter is simply this. The Larger Catechism was first composed by a committee of three members; Dr Tuckney, Dr Arrowsmith, and the Rev. Mr Newcomen; though there is good reason to believe that the first named had the chief hand in the composition.  The work was highly approved, but was thought to be too long to be generally committed to memory by children; the committee was therefore directed to prepare a catechism containing the same truths, in a more condensed form. The Shorter Catechism is therefore an abridgment of the Larger, and by comparison it will be found to contain the substance of the Larger, expressed with more brevity, but containing, for the most part, the very language of the original. It was formerly a frequent thing for young persons of both sexes, in our church, to commit to memory, accurately, the whole of the Larger Catechism.  Whether this practice is continued in many of the Presbyterian congregations, under the care of the General Assembly, our information is not sufficient to enable us to declare ; but we cannot but believe that young persons who have accomplished this object, have acquired a treasure which may be to them of more value than thousands of silver and gold.  One thus armed with the panoply of divine truth, will not be liable to be “carried about with every wind of doctrine,” and every wild spirit of enthusiasm which may be abroad in the world; and when ho reads religious books, or hears discourses from the pulpit, he will be not only capable of understanding them better than others, but will carry about with him a test, by which he can make trial of the correctness of what he hears or reads, and thus be in a situation to obey the apostle’s exhortation, “Prove all things, hold fast that which is good.”  We cannot be contented to let the opportunity pass of bestowing merited commendation on those denominations of Scotch Presbyterians who are not in communion with the General Assembly, for their indefatigable industry and care in giving doctrinal instruction to their children.  In this respect, it must be acknowledged, they greatly excel all other denominations of Christians in our country.  Among them, we have reason to believe, there has been no falling off in attention to the Catechisms; and few instances ever occur of the members of these churches being seduced by the insidious arts of the propagators of error and infidelity.

The question may occur to some, To whom does it belong to give catechetical instruction?  We answer, to all who are capable of teaching any thing of divine truth correctly. But, especially, it is the duty of parents, guardians, masters, schoolmasters, elders, and ministers.  All who can be enlisted in the service should be engaged to teach those more ignorant than themselves.  And we feel constrained to give our testimony strongly in favour of Sunday schools, in which so many persons are employed, so beneficially to themselves and others, in giving instruction out of the Bible.  When this is called a new institution, it surely is not meant that any new instruction is given; or that there is any thing new in the manner of communicating religious knowledge.  The whole novelty of the thing consists in the success of the attempt to engage such a multitude of teachers in giving lessons, and such a multitude of scholars in learning them.  But we would respectfully ask, whether parents, and ministers, and elders, have not become more remiss in catechising since the introduction of Sunday schools?

In order to render the public catechising of children profitable, the pastor of the flock must manifest a deep and lively interest in the exercise.  If he should appear indifferent, and attend on catechetical exercises in a formal, or careless manner, no great good can be expected to arise from such meetings: but if he will take pains to arrange all the circumstances of such exercises, so as to render them interesting to old and young;—if he will propose special subjects of inquiry, refer to proper books, and converse freely with his people on this topic, a spirit of investigation will be excited, religious knowledge will be pursued with diligence and alacrity, and catechising will be found to be the most effectual means of diffusing correct information on the doctrines of religion.

If common schools were what they ought to be, seminaries in which Christian doctrine was carefully taught, then our schoolmasters would all be catechists, and the children would be trained in the knowledge of God, and their duty. The business of catechising youth seems also to be one of the appropriate duties of the eldership: for surely these officers ought not to be restricted to mere matters of order and government.  As leaders of the people, they should go before them in religious instruction; and it would be an expedient, as it is a common arrangement, to have each parish so divided into districts, that every elder would have a little charge of his own to look after, the families within which he might frequently visit, and where he might frequently collect and catechise the youth.  If ruling elders are commonly incompetent to perform such a work as this, they are unfit for the office which they hold, and can be of little service in the church in other respects.  It is now becoming matter of common complaint, that our ruling elders are not generally sensible of the important duties which belong to their office, and are not well qualified to perform them.  But how can this evil be remedied!  We answer, that the effectual remedy will be found in an increased attention to instruction in the doctrines of the church, by which means many will acquire a taste and thirst for religious knowledge; and whenever this occurs, there will be rapid progress in the acquisition of such a fund of sound theology, as will qualify them to communicate instruction to the young and ignorant.  In the mean time, let every pastor meet with the elders of his church, once in the week, for the express purpose of discussing questions which relate to the duties belonging to their office; and thus those who are really desirous of executing their office in a faithful and intelligent manner, will become better and better prepared for their important work every year.

The question has often been agitated, whether it would not be expedient to have an order of catechists, whose duty it should be to attend to this whole concern; and the idea has been favourably entertained by some in the Presbyterian church.  But to us it appears, that such an office would be worse than useless: for, if the catechist be taken from among the members of the church, where he is expected to officiate, and this must be the case if every church is supplied with one or more, then why not constitute him at once a ruling elder?  Surety the mere name of catechist would not qualify him to give instruction; and if he is qualified, would he not be as able to teach, if called by the name elder as catechist?  And if the office is judged to be expedient, because we cannot obtain well qualified elders, how can it be supposed that competent catechists could be found?  The idea of some, however, is, that to perform the duties of catechising well, requires much more time than men can commonly afford from their own business; and, therefore, proper persons should be employed, at a reasonable salary, to devote their whole time to this important branch of instruction.  Now all this is very reasonable, and brings us to the very point mentioned before, viz. that schools, among Christians, should have it as their chief object, to bring up children in the knowledge of divine things; and the proper catechists of the church would be the teachers of these schools. If it be said, that school-masters are often incompetent to perform this part of their duty; we reply, that the same thing would be true, if they were called catechists; or if other persons were sought for, in the present state of the church, there would exist the same difficulty in obtaining them as there is now in finding well qualified schoolmasters. The truth is, the church should take pains to train men for this very office; and parents should set a much higher value on it, than they have been accustomed to do; and the office ought to be rendered more respectable, and more desirable than it is at present.

It may, perhaps, be thought by some, that the prevalence of Sunday schools renders it unnecessary for church officers to concern themselves with the instruction of the youth under their charge.  If, indeed, the schools of this description within the parish are under the special superintendence and tuition of the pastor and elders, there is no good reason why catechetical instruction should not be given in a Sunday school as well as any where else.  Catechising is an exercise peculiarly suited to the Sabbath, and if the officers of any church should agree to conduct this part of instruction in their valuable institutions, it would certainly be an improvement on the plan on which they are commonly conducted.  But when, as is commonly the case, these schools are made up of children of different denominations, and are under the direction of persons not connected with any one church, their existence and prosperity, while it will greatly facilitate pastoral labours, ought not to be considered as a substitute for catechising. We are afraid, however, that some pastors, as well as many parents, have become remiss in this part of their duty, from the mistaken idea, that their labours in this field are now superseded.  This mistake should be carefully counteracted; and while the benefits of Sunday schools are gratefully acknowledged, the instruction of our youth in the catechisms of our own church should be pursued with increasing diligence.

The old Presbyterian plan of conducting catechising did not confine this method of instruction to children and youth, but extended it to all persons except the officers of the church.  And certainly one of the chief hinderances to the success of catechetical instruction has been that it commonly terminates too soon.  When children have arrived at the age of twelve or fourteen years, they take up the opinion that they are too big and too old to repeat the catechism; in consequence of which, until the institution of Bible classes, our youth received no appropriate instruction, in many congregations, in that period of their lives which of all others is most important for improvement in knowledge. While we are strong advocates for catechetical instruction, we are at the same time warm friends to the method of instruction pursued in Bible classes; and we should be pleased to see both these methods of instruction extended to all ages and conditions of men; for who is there that has not something yet to learn? And what upon earth is so worthy of time and pains as the knowledge of God’s word, and the doctrines of his wonderful love and grace?   Every man who contributes to the increase of this kind of learning by his writings, should be deemed more a public benefactor than he who invents the most useful machine.  Let all, then, whom God has entrusted with so excellent a talent as that of writing well on theology, take heed that they do not hide it in a napkin or bury it in the earth; for never was there a time when there was greater need of good books and tracts to counteract the floods of error which are issuing from a thousand sources; and never was there a period when the effect of good writing was so extensive.  By means of the improvements in printing, and the facilities of conveyance in our day, opportunity is afforded of circulating opinions throughout the land; and if religious men sleep, there is no doubt that the enemy will sow his tares plentifully.  Let the friends of truth, therefore, be watchful and wise, and ever on the alert, in seizing opportunities of enlightening the world with the pure doctrines of the word of God.

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