RELIGIOUS ENCYCLOPEDIA
Cataconibs, Catechesis
Thus faith is the presupposition of ecclesiastical education, but not its aim. As to what this really is Scripture does not give a definite answer; the distinction, however, between immature and mature Christians (I Cor. iii. 1; Eph. iv. 13; Heb. v. 12) brings nearer to a solution of the problem. There is a childlike faith in the Lord which is still ignorant and without a firm hold, and there is a faith of the adult who has attained a convinced knowledge of Christian truth and a certain perfection in Christian conduct. Whoever of his own will and upon the basis of his faith seeks communion with Christ in the means of grace and in prayer is mature, and ecclesiastical education exists for the purpose of attaining that maturity. It is evident that no definite age can be laid down for such
3. True Aim. an attainment, because faith and
of Christian conduct are based upon
Catechesis. moral freedom. Maturity depends
altogether upon the individual, and can not be affirmed of any one because the heart can not be read. On that account every person must be considered mature who possesses a sufficient knowledge of Christian truth and who promises to lead a Christian life. Maturity is, therefore, more than a qualification for the reception of the Lord's Supper; a child of ten years may have the faith and knowledge necessary for receiving the sacrament in a becoming manner, but he is not mature. Ecclesiastical education must be continued after the first communion. This further growth may be gradually attained by the continuation of Christian fellowship in the family and in the Church; but since this, under the conditions of modern life, is not always applicable, theologians usually lay down the necessity of special institutions whose educational work shall continue until the attainment of maturity.
Instruction is the principal although not the only means of education. Religious instruction is first and foremost instruction of the heart, intended to lead to a knowledge of God. But this knowledge is based upon inner experiences, and these experiences again have their foundation in observation. God has revealed himself in nature, but more completely in the spiritual life. This, as manifested in Christ, is the perfect revelation of God; and as the record of this life is found in Holy Scripture, the Bible is the principal book of instruction. Owing to the wealth of material contained therein, it has been considered advisable to condense and select certain stories specially adapted for the young
without paying particular attention to
4. Methods their connection as a whole. From
of this book of stories the pupil is grad-
Catechesis. ually led to the Bible itself. He is to memorize certain passages and read different portions of it in order to penetrate its spirit and attain practise in its use. The Gospels, some historical sections of the Old Testament, and the Psalms are best adapted for this purpose. Another source of material for religious instruction is found in the Church hymns, which awaken religious sentiment and enable the pupil to participate intelligently in public worship. After the pupil has acquired a number of religious truths from the
selections or from the Bible itself, it is possible to present these truths in their most concise form and in their connection. This is necessary in order to give the pupil a clear survey of the Christian truths and to strengthen his conviction. Such an epitome is given in the catechism. The part of it longest in use is the Apostles' Creed; next followed the Lord's Prayer, and in the Middle Ages the decalogue was added as a basis of instruction, to give a proper understanding of sin. These three articles form the main portions of the Evangelical catechism; from the law the pupil learns the greatness of his sin, in the creed he professes his faith in the means of salvation from it, and in the Lord's Prayer he expresses his longing for Christian conduct as a disciple of Christ. Since the immediate aim of religious instruction is participation in the Lord's Supper, the doctrine of the sacrament forms the fourth division of the Catechism. This is ths order of the Reformation catechisms; and though objections have been made to it, they may be shown to be unfounded.
As the catechist has not only to communicate knowledge, but to move the heart and will, the instruction must be oral and personal. No book ought to be used in religious instruction, except the Bible at the time fixed for reading it. Biblical stories, hymn-books, and catechisms are only aids to be used at home. As children like to hear stories, the teacher should begin his instruction with telling them. Verses of hymns, texts and answers from the catechism are to be used mainly in illustration of the Biblical story. As the child's attention is attracted only a short time by the talk of the teacher, his interest has to be retained by asking him questions. There is a, distinction made between analytical and synthetical instruction. In analytical instruction the material is ready at hand, as in the Biblical story, in Scripture-reading, and hymns, and the religious truth is developed from it. In synthetical instruction only the theme is given, as in the catechism and Bible texts, and the material has to be gathered elsewhere.
Owing to the amount of material, religious instruction must be spread over several years. In the German system it covers eight, during the first four of which the Bible story forms the basis of instruction. In the fifth year hymns are treated in connection with the church year, and Bible-reading and instruction in the catechism are begun. The pupils receive practise in the use of the Bible, and some portions of the historical books are read in connection with the Biblical stories. The decalogue, the creed, and the Lord's Prayer are briefly explained and thus stamped upon the memory. The last two years place Bible-reading and the catechism in the foreground. The instruction should be imparted by both pastor and teacher. It is advisable that the pastor should instruct the pupils at least two years; he should confine himself mainly to the catechism in connection with Bible-reading, and leave the Biblical stories and hymns to the teacher. On any arrangement it is essential that pastor and teacher should work in harmony, each with an eye to the special instruction imparted by the other.
Catechesis Catechisms