The early church was born from an unparalleled time in history. That time is recorded as approximately 4 B.C. to 30 A.D. when God broke through history and lived on earth in the form of a man known as Jesus Christ (English Standard Version Bible, 2001). Since that time, in obedience to God’s command to teach His truth to all people, church fathers have developed systematic training methods by which God’s children are to know and live unto Him. The form of that teaching has varied over the two millennia since Christ’s birth and death. A form known as catechesis, or systematic instruction of biblical truth by method of question and answer, has largely fallen by the wayside in any other than the most orthodox of churches (Keller, n.d.; Parrett, 2004). A reflection on the seriousness with which catechisms were used to prepare initiates into the early church shows how costly such initiation was, and conversely, suggests laxity of training in many modern churches (Arnold, 2004). It is time to consider the historical origins and practical implications for reinstating catechesis today.

Summary and Context

As catechesis has ancient roots, definitions provide helpful context for understanding the historical pedagogical practice. From the Greek word katechein, a verb which means to instruct orally (Keller, n.d.), are the English derivatives catechesis, a noun which means instruction; catechism, a noun which means a set questions and answers; catechumen, a noun which means a person undergoing instruction; catechumenate, a noun which means the class of instruction; and catechize, a verb which means to instruct (Arnold, 2016; Espinosa & Johnson-Miller, 2014; Keller, n.d.; Scandrett, 2016).

While evidence indicates catechesis was practiced by the early church, is there biblical support for its use? Absolutely! From Genesis to Revelation, the Bible is replete with mandates to instruct. In the Old Testament, God’s first words to man were lessons on how to live (Genesis 1:28), and Moses recorded what God commanded him to teach the Israelites (Deuteronomy 6:1). In the New Testament, Luke clarified biblical doctrine for Theophilus (Luke 1:3-4), and Philip explained Isaiah’s prophesy of Christ to the Ethiopian eunuch (Acts 8:30-31). Better yet, Jesus taught, told his apostles to teach, and commissioned all His followers to do the same (see the Gospels of Matthew, Mark, Luke, and John); the New Testament letters were, in sum, instructions to the fledgling churches (1 Timothy 1:3).

How was the Bible taught? Research on the earliest churches reveals the educational methods employed at that time. The first apostolic church’s Didache (a collection of writings attributed to first and second century theologians known as the Apostolic Fathers) was used to protect the newly formed church and to prepare catechumen for baptism (Arnold, 2004; Cannister, 1999; Draper, 2006; Glassford, 2012). In Augustine’s day, catechumenate differentiated between clerical training and initiation to membership of the unchurched (Barnard, 2007). During the Reformation, many catechisms were written to correct doctrinal errors and to train children and parents in order to fortify the church (Gomes, 2019; Westerhoff, 1994). This ecclesiastical practice of catechizing within families prevailed until the time of the First Great Awakening, when biblical knowledge (Old Light) and emotional experience (New Light) competed for their places in the post-Enlightenment church (Smith, 2020). Despite the best intentions of theologians like Jonathan Edwards, who taught both heart and mind are essential to a working faith, the use of rote-memorized catechisms dwindled in the evangelic church (Espinosa & Johnson-Miller, 2014; Keller, n.d.; Machen, 1925; Smith, 2020).

Critical Analysis

Of what benefit is catechetical instruction? One benefit rests in the nature of catechizing. While it is an adult-to-child relational exercise, ensuing discussion affords opportunity for rumination on the precepts of faith. Memorizing a catechism etches doctrinal knowledge into the heart and mind of the catechumen. As it is taught systematically, biblical truth can be retrieved to apologize, to evangelize, or to defend one’s faith when memory is sparked. Such in-the-moment connections and applications of what has been learned encourage the catechumen of the relevancy of the embedded knowledge (Keller, n.d.; Machen, 1925; Robinson, 2018). How is catechism used? Some Christian schools, especially those within the classical tradition, use a catechism for part of their religious instruction (Ambrose School, n.d.). Within the church, catechesis may be used prior to church confirmation, or as a prerequisite for baptism and/or communion following an examination (Robinson, 2018). In general, a catechism is adopted and practiced by participants over some period of time. For older students, scripture proofs may be discussed and/or memorized, applications forged, challenges considered, and comparisons made to opposing worldviews (Keller, n.d.).

What are the criticisms of using catechisms? With the ubiquity of developmental theory in all aspects of life, and predominantly within educational circles, the preferred method for teaching has shifted from rote-memorization to experiential learning, especially child-centered play (Larson, 2020; Setran & Wilhoit, 2020). This shift began in the Enlightenment, as children were no longer viewed as sinners in need of conversion, but as inherently good beings deserving nurture in the faith. Of particular influence on best practices for instruction was Bushnell’s philosophy of raising children as if they were Christians already (Cannister, 1999; Smith, 2020), and of the emergence of adolescence as a distinct developmental stage (Cannister, 1999). The shift away from formal catechesis, due to the influences of developmental psychology, led the church to begin youth ministry programs; these emergent ministries used entertainment, emotional revivalism, and story to convey biblical knowledge, and generally eschewed traditional learning methods (Cannister, 1999; Setran & Wilhoit, 2020).

What are Christians to make of this? Cannister (1999) argued the need to distinguish purposes of education and called for a variety of methods to meet a variety of needs. Consider the difference between mission and education. Mission is the ecclesiastical effort to reach the unchurched. Education is systematic indoctrination of those within the church. The use of a catechism presumes an educational purpose, not a missional one. With a child’s autonomy driving educational theory and curriculum delivery, pedagogical purposes have become confused. Declining membership has pressured the church to create a fun experience for children and has eroded the historical focus of knowledge attainment. Thus, a missional orientation has consumed the church; orthopraxy has replaced orthodoxy; a philosophy of entertainment has pushed the philosophy of systematic indoctrination out of the evangelical church (Larson, 2020).

Conclusion

The broad history of the church, from the first Apostolic Fathers to the 21st century, is the story of God’s people, situated in time and place with callings upon their lives, seeking to know Him and make Him known. Parents, teachers, and pastors across the world labor to train children and to reach unbelievers for Christ, as God has called them to do (Matthew 28:19-20). But how should the modern Christian answer this calling? A look back at the first apostolic church reveals the answer. As did the church fathers, Christians today may use different methods to address different purposes. To reach those without faith, the use of evangelical, missional methods to teach of Christ, sin, and redemption is in order. But for those with faith, even little children nurtured in loving Christian homes as Bushnell suggested (Cannister, 1999; Smith, 2020), systematic instruction of the principles of the Christian faith is in order (Robinson, 2018). This type of teaching is best done one-on-one, adult-to-child, in a bond of warmth and love which involves the heart and the head, the soul and the mind (Keller, n.d.; Machen, 1925; Robinson, 2018). As John Gresham Machen declared, “I did not get my knowledge of the Bible from Sunday School or from any other school, but I got it on Sunday afternoons with my mother at home” (1925). The health of the modern church, and of His children, depends on intentional efforts to make Him known by using practices He has proscribed in His word, for

Faith is indeed intellectual; it involves an apprehension of certain things as facts; and vain is the modern effort to divorce faith from knowledge. But although faith is intellectual, it is not only [emphasis added] intellectual. You cannot have faith without having knowledge; but you will not have faith if you have only [emphasis added] knowledge (Machen, 1925).

A return to catechizing will do much to advance the knowledge and faith of those within the church today.