MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM
We have spoken of the importance of catechisation. We have seen
that Luther's Small Catechism is indeed a priceless Bible manual. It
sets before us, in matchless order, God's plan of salvation. It is so
full and yet so brief, so doctrinal and yet so warm and hearty. "The
only Catechism," says Dr. Loehe, "that can be prayed." "It may be
bought for sixpence," says Dr. Jonas, "but six thousand worlds could
not pay for it."
No wonder that no book outside of the Bible has been translated
into so many languages, or circulated so widely. Thirty-seven years
after its publication one hundred thousand copies were in circulation.
The first book translated into any of the dialects of the American
Indian, it was from its pages that the red man read his first lessons
concerning the true God, and his own relations to that God. At the
present day it is taught in ten different languages in our own land.
And yet how sadly neglected and abused, even by those who bear
its author's name! It is neglected, if not entirely ignored, in
countless Lutheran homes and Sunday-schools. It is even neglected by
many so-called Lutheran pastors. They set at naught the testimony of
nearly four centuries. They set their own opinions above the testimony
of the wisest, as well as the most deeply spiritual and consecrated
witnesses of their own Church. They prefer the baseless, shallow,
short-cut methods of this superficial age. Some of them have even
joined in the cry of the fanatic, and called all catechisation in the
Church dead formalism! Fortunately, their number is growing rapidly
less, and many, who were for a while carried away with the tide of new
measures, are asking for and returning to the good and tried old ways.
Not only is this Catechism neglected, but it is and has been much
abused. Abused, not only by its enemies, who have said hard things
against it, but it has been and still is abused, like all good things,
by its professed friends. And doubtless it is the abuse by its friends
that is largely responsible for the neglect and contempt into which it
has sometimes fallen. Thus in the family, it is still too often taught
as a mere task. The home teacher often has no higher aim than that the
children should learn it by rote--learn to rattle it off like the
multiplication table, or the rules of grammar.
Worse than this, it has often been used as an instrument of
punishment. A child has done something wrong. It is angrily told that
for this it must learn a page or two of the Catechism! The task is
sullenly learned and sullenly recited; and the Catechism is hated
worse than the sin committed. Then too, it is slurred over in the
Sunday-schools, without an earnest word of explanation or application.
The learner does not realize that it is meant to change the heart and
influence the life.
This same sad mistake is also made by many pastors in the
catechetical class. Strange as it may seem, this mistake is most
commonly made by those very pastors who profess to be the warmest
friends of and the most zealous insisters on the catechisation of
every lamb in the flock. Thus we find not a few pastors who catechise
their classes after the schoolmaster fashion. They go through the
exercise in a perfunctory, formal manner. They insist on the letter of
the text, and are satisfied if their pupils know the lessons well by
rote! To urge on the dull and lazy pupil they will scold and rage, and
even use the rod! The Catechism becomes a sort of text-book. The
pupils get out of it a certain amount of head knowledge. There are so
many answers and so many proof-texts that must be committed to memory.
And when all this is well gotten and recited by rote, the teacher is
satisfied, the pupil is praised, imagines that he has gotten all the
good out of that book, and is glad he is done with it!
Now we would not for a moment depreciate the memorizing of the
Catechism. It is of the most vital importance, and cannot be too
strongly urged. What we object to--and we cannot object too
strenuously--is the idea that head knowledge is enough! There must of
course be head knowledge. The memory should store up all the precious
pearls of God's truth that are found in the Catechism. The mind must
grasp these truths and understand their meaning and their relation to
one another. But if it stops here, it is not yet a knowledge that
maketh wise unto salvation. In spiritual matters the enlightening or
instructing of the intellect is not the end aimed at, but only a means
to an end. The end aimed at must always be the renewal of the heart.
The heart must be reached through the understanding. To know
_about_ Christ is not life eternal. I must know about Him before
I can know Him. But I might know all about Him, be perfectly clear as
to His person and His work, and stop there, without ever knowing Him
as heart only can know heart, as _my_ personal Saviour and loving
friend, _my_ Lord and _my_ God.
Here, we fear, many ministers make a sad mistake. They are too
easily satisfied with a mere outward knowledge of the truth. They
forget that even if it were possible to "_understand all mystery and
all knowledge_"--intellectually--and not have charity, _i.e._, deep,
fervent, glowing _love_ to God in Christ, springing from a truly
penitent and believing heart, it would profit nothing. The true aim
and end of all catechetical instruction in the Sunday-school, in the
family, and especially in the pastor's class, should ever be a
penitent, believing and loving heart in each catechumen.
We have, in a former chapter, shown the duty of the Sunday-school
teacher in this matter. The pastor should likewise use all diligence
to find out in whom, among his catechumens, the germs of the divine
life, implanted in baptism, have been kept alive, and in whom they are
dormant. Where the divine life, given in holy baptism has been
fostered and cherished--where there has been an uninterrupted
enjoyment of baptismal Grace, more or less clear and conscious--there
it is the pastor's privilege to give clearer views of truth and Grace,
to lead into a more intelligent and hearty fellowship with the
Redeemer, to deepen penitence and strengthen faith through the
quickening truth of God's word.
Where, on the other hand, the seeds of baptismal Grace have been
neglected, where the germs of the new life lie dormant or asleep, or
where there never has been any implanting of Grace through Word or
Sacrament--in short, where there are no pulsations, no manifestations
of the new life, there the pastor has a different duty. He must
endeavor to so bring the acquired truth to bear on the conscience and
heart, as to awaken and bring about a sense of sin, a genuine sorrow
therefor, a hatred thereof, a longing for deliverance, a turning to
Christ and a laying hold on Him as the only help and hope.
Thus the one great aim and object of the conscientious pastor,
with each impenitent catechumen, is to awaken and bring about genuine,
heartfelt penitence and a true, trusting, clinging faith. In one word,
he must labor for that catechumen's conversion. Only those of whom
there is evidence that they are in a converged state should be
admitted to confirmation.
By this we do not mean, as some do, that each one must be able to
tell when, and where, and how he was converted. We mean simply this:
That each one must have in his heart true penitence, _i.e._,
sorrow for and hatred of sin, and true faith, _i.e._, a
confiding, trustful embracing of Christ as the only Saviour.
Whether these elements of the new life have been constantly and
uninterruptedly developed from Baptism, or whether they have been
awakened gradually by the Word, is not material. The only important
question is: Are the elements of the new life now there--even though
as yet feeble and very imperfect--or, is the person now turned away
from sin to a Saviour? If so, we consider that person in a converted
state.
And this much, we believe, should be demanded of each catechumen
before he is admitted to the rite of confirmation. And it is largely
because this has not been demanded as the only true and satisfactory
result of catechisation, that this important branch of the Church's
activity has so largely fallen into disrepute. It is doubtless because
of carelessness on this point that so many fall back after
confirmation to the world, the flesh and the devil. They did not hold
fast to their crown because they had no crown.
Where the Catechism is properly learned, understood and applied,
the intellect is used as the gateway to the heart. Where the result of
an enlightened mind is a changed heart, there are intelligent
believers. They know what it means to be a Christian. They have an
earnest desire for closer fellowship with Him who has loved them and
washed them from their sins in His own blood. There is good hope that
such will be faithful unto death.