Catechism⤒🔗

In the following chapters, we will discuss catechesis as it functions within the Christian congregation. After all, catechesis has an important role in religious upbringing, which is what this book is about. We propose to stimulate you in two chapters toward renewed reflection on this subject. Anyone who is in some way involved in the education of young people in the congregation knows how many questions have lately been raised about catechesis. In this first chapter we discuss what we should understand by the term "catechesis." We will look at the biblical data, explore some historical lines, and ask ourselves what are the goals and motives for the catechesis in our present time. A subsequent chapter deals with the crisis in the current state of catechism instruction.

But first of all, then, the question: What is catechesis? The word "catechesis" is derived from a Greek word that occurs several times in the New Testament. It is an expression for the faith-education of the Christian church. To name just one example: In Galatians 6:6 we read about a catechist who provides instruction. In the original sense of the word it means something like “making it sound as coming from above.” We can think of the habit that someone would present a speech from a raised platform. Kittel, in his Theologisch Wörterbuch zum N.T. uses the expression "von oben ab antönen" (German for "to sound from above"). To us this brings about the idea that in catechesis something is communicated from above, that is it comes to us with authority. That authority does not lie in the catechist as a person, but in the message that he passes on from God. To this day, the word catechesis has been retained in ecclesiastical usage. We owe this, among others, to Melanchton, Luther’s assistant. In the preface of his catechism booklet Catechesis puerilis from 1540 he introduces the term catechesis for the Protestant churches, when he says that by catechesis we mean giving a summary of the Gospel, in which the church is instructed by means of questions and answers. That is how it has remained for centuries. The word “catechism” is a common and well-known name for the textbook in which the ecclesiastical teaching is summarized. In recent times there have been occasional objections against this well-established expression. People would like to see new expressions being used, such as instruction, training or education. Still, I would like to say that the term catechesis, or catechism, should be maintained. It is a good representation for the uniqueness of the teaching of the Christian congregation. It distinguishes this type of learning from all kinds of other forms of education and it preserves the bond with the church of the centuries.

Catechesis in the Bible←⤒🔗

Catechesis has its origin in Israel. Going back to its early existence as God’s people, religious education plays a major role and runs like a golden thread throughout the Old Testament. Thus, to name a few examples, we read in Deuteronomy 6 about the assignment to the parents to teach their children. In Psalm 78 the same task is mentioned. Against the background of this teaching is the thought that the Lord himself is the great Teacher of his people. In this teaching he employs people. We sometimes read about separate individuals who give this teaching, such as Moses, Samuel and Ezra. There is also the written catechesis. As an example we mention psalms that are meant as instructional poetry and often have as title: a "maskil", that is, a teaching, from David. We also include Proverbs, of which we read in Ecclesiastes 12:9, “Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care.” In the temple, priests and Levites taught the people. In later times rabbis and wisdom teachers gather a circle of pupils around them. As an example we know the occasion from Luke 2, where we see Jesus at the age of twelve sitting in the midst of a circle of teachers.

There are also schools: distinguished by the names Beth Ha Sefer, the school for beginners; and Beth Ha Mishna, for older children; as well as Beth Ha Midrash, for advanced students. The schoolhouse and the synagogue are closely linked together. Here the children of the Jewish community are thoroughly taught in the commandments and promises of the Lord. In Israel we also find the education of proselytes, that is to say, the education for those who came to Judaism from paganism.

The curriculum is focused on the great deeds and commandments of the Lord. With the great deeds we think of creation, the deliverance from Egypt, the journey through the desert, the entry into Canaan and other great deeds of God. With the commandments we think of the decalogue, the ten commandments, and furthermore all laws relating to the service of worship, such as sacrificial laws and laws for the great festivals. We also think of the laws for the social life of the people. The doctrine that is being taught is the living doctrine of the way that Israel should live.

The Christian congregation of the New Testament, in its catechesis, has taken over many of the elements of the Jewish congregation. Jesus himself is the Didaskalos, the Teacher of choice. As a special Rabbi, he teaches the people and especially his circle of twelve disciples or pupils. Characteristic of his teaching is its divine authority. He does not speak and teach like the scribes or experts of the law, but as one who has authority.

When the first Christian congregations come into being, education is initially limited to the catechesis that is given to those who are to be baptized. Foundational principles of this baptismal instruction are found in Acts 8 (to the eunuch from Ethiopia) and in Acts 16 (the prison guard from Philippi). When the congregational structures take on a more established form, the catechesis receives an important place. In Acts 2:42 we already read that the church perseveres in the apostles’ doctrine. In Acts 8:14 and following, we read about Apollos, who catechizes in the Ephesian church. In Paul’s letter to this congregation he writes about shepherds and teachers. They must transfer the knowledge of the sound doctrine from one generation to the next. This body of knowledge comprises the learning content. The curriculum contains the Old Testament, often referred to as Moses, the Prophets and Psalms. The content especially includes the work and the person of Jesus Christ as well as the Christian life, in which the decalogue continues to exist. Within the congregation, family catechesis occupies a central place. The children of the believers are holy (1 Corinthians 7:14), separated from the world and destined for the kingdom of God. They must therefore be instructed in the promises and commandments of that kingdom. The future expectation, the second coming of Christ, is also one of the essential elements of the curriculum. It strikes us that it is not only the youth, but the whole assembly, that makes up a learning community.

The history of the catechesis←⤒🔗

We will now examine in detail how catechesis developed further in the Christian church. The early (also referred as "the ancient") church experiences a flourishing catechesis. The main accent is on the instruction of those who wanted to join the church. Clement already speaks about catechesis in his letter dating from the first century. With the church father Tertullian in the next century there is already a special group of catechists, the catechumens, who prepare themselves for a certain period of time for their baptism. This institution of the "catechumenate" (the period of catechesis) continues to grow. The time of teaching appears to vary from a few months to a few years. After baptism, the new members are admitted to the Lord’s Supper and receive further instruction. A well-known catechism book from the early church is written by Augustine (in the fourth century) and is called: De catechizandibus rudibus. In this booklet Augustine describes the goal of catechesis as a way to lead to faith, hope and love. The learning content is made up of different parts, such as the Bible, the commandments, church history and the like. The method consists of stories (the narratio); asking questions (the interrogatio); and encouragement (the exhortatio). Everything shows that the objective is to teach people to live as Christians in the daily existence of the Roman world.

In the Middle Ages catechesis has lost its splendour and much of its content. The only thing that continues to exist as a special form of proper catechesis is the catechesis that the "father confessor" gives in the confessional.

After this collapse in the Middle Ages, the catechesis experiences a tremendous revival in the time of the Reformation. It starts in Wittenberg, where Luther, shocked by the appalling ignorance, personally takes catechesis in hand. In Zürich, Strasbourg, Geneva, Heidelberg and many other places people follow this example and everywhere a lively activity in the catechetical area can be observed. In general, the catechesis follows this thought: that the child who has been baptized when he (or she) was not aware of it—when he becomes able to use his mind, he should be instructed such that he will personally confess his faith. After this, he would also be admitted to the Lord's Supper. By definition, one remains a pupil for life.

The family, the church and the school together form a triangle in this catechesis. Parents are urged to send their children to school and to catechism instruction through the church. Preachers inspect the schools. School ordinances are even included in church orders and the schoolmaster goes to church together with his pupils. Countless catechisms appear in the time of the Reformation: for example, the Larger and Smaller Catechism of Luther (1529), the Catechism of Geneva (1542), and the well-known Heidelberg Catechism (1563). In all of these it appears that the reformational catechesis is to be of service to the Word. The subject material comes from the Bible and it desires nothing else but to be an interpretation of it. The many proof texts below the questions and answers in the catechism are the most telling evidence of this intention to be faithful to the Bible.

The knowledge that the catechesis wants to impart is mental knowledge. Yet this knowledge never stands on its own. It is always closely related to the experienced, inferring knowledge of the heart. The knowledge is knowledge of faith. Any other knowledge is not mentioned in reformational catechesis. The cognitive and the affective (emotional) elements are inextricably linked together. As well, the application to the Christian life receives all the attention. Catechesis is instruction to live as a Christian. As Leo Jud says in the preface of his Shorter Catechism of 1544, "Gott gebe den Kinderen zinen Geist, das fromme gottsförchtiger lüt usz jenen werdind": “May God grant the children the spirit such that they grow and serve in pious love.” The Heidelberger knows not only of the knowledge of misery, but also that of salvation and gratitude.

In subsequent centuries the catechesis ended up mostly in intellectual waters. A separation occurs between the mind and the heart. Up to our time, the damaging consequences are noticeable. It is the reason why it has been repeatedly emphasized lately that catechesis should not only be cognitive, but also affective instruction. Unfortunately, this can again result in the other extreme, banishing all of the cognitive elements. That is not correct either. Catechesis encompasses the whole human being: the head, the heart and one’s hands.

Some definitions←⤒🔗

When we next consider a few formulations of what is understood by catechesis, then it is striking to us that various of these indicate that catechesis is a function of the congregation. Berkelbach, v.d. Sprenkel, K. Dijk, Ten Have, Bijlsma and recently Van de Bank speak in this way. Dingemans and Schippers, each in their own way, advocate the participatory aspect in catechesis. This means that the catechism student learns to participate in the life of the congregation via catechesis. Social engagement is also linked to this. With more recent catechists such as Klink and Van de Ven, catechesis experiences a metamorphosis. They are opposed to traditional catechesis as confirmation of the status quo. Catechesis instead becomes a catechesis of liberation. With someone like D. Sölle in her booklet "Niet alleen maar ja en amen" (“Not merely yes and amen”), this is a catechesis with political leftist ideas.

In conclusion←⤒🔗

We would like to conclude this introduction by drawing your attention to some points of interest, which in our opinion should be accounted for in the catechesis.

1. Catechesis is the transfer of knowledge. It is about conveying biblical facts, expressed in the confession of the church. This knowledge of the mind needs to be integrated into the whole human existence and experience. This knowledge is indispensable. The prophet Hosea’s expression is therefore very instructive: "My people are destroyed for lack of knowledge" (Hosea 4:6).
2. Catechesis needs to be aimed at discipleship. In addition to the cognitive, the affective element can be fully honored in this. It is about a life of following the Lord, knowing him and walking in his ways.
3. Catechesis should focus on a conscious participation in the life of the Christian church. All catechesis among children and young people must be a profound leading to the moment when these members of the congregation profess God’s Name. As well, any continued catechesis should be strongly connected to the congregation.
4. Catechesis is instruction to live as a Christian. The catechist shows the catechism student the way, and travels along with him in the biblical way, also in the maze of confusions that today threatens our lives.
5. Finally, we would like to underline the fact that catechesis should have a pastoral character. The teacher is a shepherd. In a pastorally structured catechesis, the various points of interest can be optimally expressed.