Archive for the ‘The Church in America’ Category

In the previous post on building multi-generational churches, I focused mainly on the duties of parents and especially fathers.  On their shoulders, in large part, rests the future of the Church.  But of course, as we observed, the church ‘fathers’ must cultivate them, and so really it does come back to the teaching and ruling ministry of the Church at the end of the day.

The following extract from Samuel Miller (1769-1850) comes from his masterly work, The Christian Education of Children and Youth. In this passage, he urges one particular duty of church officers in raising up and retaining a godly seed for the Church.  It is the time-honored Reformed practice of pastoral catechizing of the youth:

It follows, of course, that the pastor who does not diligently attend to the religious instruction of the young people of his charge, is blind to the comfort, the acceptance, and the popularity of his own ministry. Why is it that so many ministers, before reaching an infirm old age, grow out of date with their people, and lose their influence with them? Especially, why is it that the younger part of their flocks feel so little attraction to them, dislike their preaching, and sigh for a change of pastors? There is reason to believe that this has seldom occurred, except in cases in which pastors have been eminently negligent of the religious training of their young people; in which, however respectable they may have been for their talents, their learning, and their worth, in other respects, they have utterly failed to bind the affections of the children to their persons; to make every one of them revere and love them as affectionate fathers; and, by faithful attentions, to inspire them with the strongest sentiments of veneration and filial attachment. Those whose range of observation has been considerable, have, no doubt, seen examples of ministers, whose preaching was by no means very striking or attractive, yet retaining to the latest period of their lives, the affections of all committed to their care, and especially being the favourites of the young people, who have rallied round them in their old age, and contributed not a little to render their last days both useful and happy. It may be doubted whether such a case ever occurred excepting where the pastor had bestowed much attention on the young people of his charge.

Such are some of the evils which flow from neglect on the part of the Church to train up her children in the knowledge of her doctrines and order. She may expect to see a majority of those children—even children of professors of religion—growing up in ignorance and profligacy; of course forsaking the church of their fathers; leaving her either to sink, or to be filled up by converts from without; turning away from those pastors who neglected them; and causing such pastors to experience in their old age, the merited reward of unfaithful servants (22-23).

Here is one big reason why churches, even Reformed ones, lose their youth.  The ministry has neglected catechizing.  Church catechizing, that is.  Much of the evangelical ministry today, sadly, has farmed out its duty here to ‘youth pastors’ – most of whom are often little better than glorified baby-sitters.  At best, it has delegated church education to pious, but unordained lay people.  But as Miller shrewdly observes, this passing on duty is also passing on a major opportunity.  An opportunity for the ministry to win young people’s minds to the principles of the church of their baptism, as well as an opportunity to win their hearts by sustained care and attention.  A profound insight indeed.

My mind here is taken to a beautiful mental image I have of the good Dr. Luther.   I can’t recall if it was a painting or something I read at some point – but forever irretrievable, I fear.  The master has gathered his pupils around him, and he is imparting a sacred lesson.  The little peasant catechumens are listening with rapt attention, and on occasion one is put on the spot to give an answer.   Here we see the embodiment of duty, of love, and of shrewd church policy, aimed at winning and at retaining the young.

We in the Reformed ministry must imitate our Saviour.  “Suffer the little children to come unto me, and forbid them not: for of such is the Kingdom of heaven.”  And when we are done baptizing them, let us yet hold on to them.  Let us retain them in our hearts, in our prayers, in our attentions – and in our devoted, focused instruction of them.  And combining this discipline with godly parenting in the home, by the blessing of the Spirit, shouldn’t we hope to mend the breaches in Zion’s walls?

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The following comes from President Edwards’ The Life and Diary of the Rev. David Brainerd (1743).  It in an insightful snapshot of the old Reformed discipline of catechesis and demonstrates how integral it is to evangelism itself. 

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THE method I am taking to instruct the Indians in the principles of our holy religion, are, to preach, or open and improve some particular points of doctrine; to expound particular paragraphs, or sometimes whole chapters, of God’s word to them; to give historical relations from Scripture of the most material and remarkable occurrences relating to the church of God from the beginning; and frequency to catechise them upon the principles of Christianity. The latter of these methods of instructing I manage in a twofold manner. I sometimes catechise systematically, proposing questions agreeable to the Reverend Assembly’s Shorter Catechism.  This I have carried to a considerable length. At other times I catechise upon any important subject that I think difficult to them. Sometimes when I have discoursed upon some particular point, and made it as plain and familiar to them as I can, I then catechise them upon the most material branches of my discourse, to see whether they had a thorough understanding of it. But as I have catechised chiefly in a systematical form, I shall here give some specimen of the method I make use of in it, as well as of the propriety and justness of my people’s answers to the questions proposed to them.

Questions upon the benefits believers receive from Christ at death.

Q. I have shown you, that the children of God receive a great many good things from Christ while they live, now have they any more to receive when they come to die?–A. Yes.

Q. Are the children of God then made perfectly free from sin?–Yes.

Q. Do you think they will never more be troubled with vain, foolish, and wicked thoughts?–A. No, never at all.

Q. Will not they then be like the good angels I have so often told you of?–A. Yes.

Q. And do you call this a great mercy to be freed from all sin?–A. Yes.

Q. Do all God’s children count it so?–A. Yes, all of them.

Q. Do you think this is what they would ask for above all things, if God should say to them, Ask what you will, and it shall be done for you?–A. O yes, be sure, this is what they want.

Q. You say the souls of God’s people at death are made perfectly free from sin, where do they go then?–A. They go and live with Jesus Christ.

Q. Does Christ show them more respect and honour, and make them more happy* than we can possibly think of in this world?-A. Yes.

Q. Do they go immediately to live with Christ in heaven, as soon as their bodies are dead? or do they tarry somewhere else a while?–A. They go immediately to Christ.

Q. Does Christ take any care of the bodies of his people when they are dead, and their souls gone to heaven, or does he forget them?–A. He takes care of them.

These questions were all answered with surprising readiness, and without once missing, as I remember. And in answering several of them which respected deliverance from sin, they were much affected, and melted with the hopes of that happy state.

Questions upon the benefits believers receive from Christ at the resurrection.

Q. You see I have already shown you what good things Christ gives his good people while they live, and when they come to die; now, will he raise their bodies, and the bodies of others, to life again at the last day?–A. Yes, they shall all be raised.

Q. Shall they then have the same bodies they now have?-A. Yes.

Q. Will their bodies then be weak, will they feel cold, hunger, thirst, and weariness, as they now do?–A. No, none of these things.

Q. Will their bodies ever die any more after they are raised to life?–A. No.

Q. Will their souls and bodies be joined together again?–A. Yes.

Q. Will God’s people be more happy then, than they were while their bodies were asleep?–A. Yes.

Q. Will Christ then own these to be his people before all the world?–A. Yes.

Q. But God’s people find so much sin in themselves, that they are often ashamed of themselves, and will not Christ be ashamed to own such for his friends at that day?–A. No, he never will be ashamed of them.

Q. Will Christ then show all the world, that he has put away these people’s sins,† and that he looks upon them as if they had never sinned at all?–A. Yes.

Q. Will he look upon them as if they had never sinned, for the sake of any good things they have done themselves, or for the sake of his righteousness accounted to them as if it was theirs?–A. For the sake of his righteousness counted to them, not for their own goodness.

Q. Will God’s children then be as happy as they can desire to be?–Yes.

Q. The children of God while in this world, can but now and then draw near to him, and they are ready to think they can never have enough of God and Christ, but will they have enough there, as much as they can desire?–A. O yes, enough, enough.

Q. Will the children of God love him then as much as they desire, will they find nothing to hinder their love from going to him?–A. Nothing at all, they shall love him as much as they desire.

Q. Will they never be weary of God and Christ, and the pleasures of heaven, so as we are weary of our friends and enjoyments here, after we have been pleased with them awhile?–A. No, never.

Q. Could God’s people be happy if they knew God loved them, and yet felt at the same time that they could not love and honour him?–A. No, no.

Q. Will this then make God’s people perfectly happy, to love God above all, to honour him continually, and to feel his love to them?–A. Yes.

Q. And will this happiness last for ever?–A. Yes, for ever, for ever.

These questions, like the former, were answered without hesitation or missing, as I remember, in any one instance.

Questions upon the duty which God requires of men.

Q. Has God let us know any thing of his will, or what he would have us to do to please him?–A. Yes.

Q. And does he require us to do his will, and to please him?–A. Yes.

Q. Is it right that God should require this of us, has he any business to command us as a father does his children?–A. Yes.

Q. Why is it right that God should command us to do what he pleases?–A. Because he made us, and gives us all our good things.

Q. Does God require us to do any thing that will hurt us, and take away our comfort and happiness?–A. No.

Q. But God requires sinners to repent and be sorry for their sins, and to have their hearts broken; now, does not this hurt them, and take away their comfort, to be made sorry, and to have their hearts broken?–A. No, it does them good.

Q. Did God teach man his will at first by writing it down in a book, or did he put it into his heart, and teach him without a book what was right?–A. He put it into his heart, and made him know what he should do.

Q. Has God since that time writ down his will in a book?–A. Yes.

Q. Has God written his whole will in his book; has he there told us all that he would have us believe and do?–A. Yes.

Q. What need was there of this book, if God at first put his will into the heart of man, and made him feel what he should do?–A. There was need of it, because we have sinned, and made our hearts blind.

Q. And has God writ down the same things in his book, that he at first put into the heart of man?–A. Yes.

In this manner I endeavour to adapt my instructions to the capacities of my people; although they may perhaps seem strange to others who have never experienced the difficulty of the work. And these I have given an account of, are the methods I am from time to time pursuing, in order to instruct them in the principles of Christianity. And I think I may say, it is my great concern that these instructions be given them in such a manner, that they may not only be doctrinally taught, but duly affected thereby, that divine truths may come to them, “not in word only, but in power, and in the Holy Ghost,” and be received “not as the word of man.”

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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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