version and In the apostolic age the interval was never long between con- Interval version and baptism. The history of Cornelius, the Ethiopian between conEunuch, Lydia, and the gaoler of Philippi, in the Acts of baptism. the Apostles, demonstrate that in those days catechizing and baptism immediately accompanied one another. In after ages the church, fearing to admit vicious members, or those whom persecution would render apostates, prolonged the interval, and provided that a prescribed course of discipline and instruction should be previously undergone. Thus Justinian enacts, in the 144th Novell, "Per duos primum annos in fide instituantur, et pro viribus scripturas ediscant: tuncque demum sacro redemptionis offerantur baptismati." Another reason for late baptism was the prevalence of a persuasion in the third century, that if no sin intervened between baptism and death, salvation was secured to the baptized. Constantine was not baptized till a very brief period before his death, being influenced by this conviction to remain a mere catechumen the greater part of his life (d). Catechumens were also designated "auditores" (e). In the Hooker. 5th book of his Ecclesiastical Polity, Hooker says, "Ways of teaching there have been sundry always usual in God's church. For the first introduction of youth to the knowledge of God, the Jews even to this day have their Catechisms. With religion it fareth as with other sciences. The first delivery of the elements thereof must, for like consideration, be framed according to the weak and slender capacity of young beginners: unto which manner of teaching principles in Christianity, the apostle in the sixth to the Hebrews is himself understood to allude. For this cause therefore, as the Decalogue of Moses declareth summarily those things which we ought to do; the prayer of our Lord, whatsoever we should request or desire: so either by the Apostles, or at leastwise out of their writings, we have the substance of Christian belief compendiously drawn into few and short articles, to the end that the weakness of no man's wit might either hinder altogether the knowledge, or excuse the utter ignorance of needful things. Such as were trained up in their rudiments, and were so made fit to be afterward by Baptism received into the Church, the Fathers usually in their writings do term Hearers; as having no further communion or fellowship with the Church, than only this, that they were admitted to hear the principles of Christian faith made plain unto them" (ƒ). By the office for the ordination of deacons, catechising is made Catechists in the especial duty of the deacon. In our colonies catechists our colonies. constitute an intermediate class of teachers between missionaries and schoolmasters, not in holy orders, though very often candi dates for admission to them. (d) Bingham, Orig. Eccl. passim, Giannone, Istoria Civile di Napoli, lib. 2, c. 4, s. 1,.vide supra, p. 493. (e) Also genuflectentes, allowed to join in some prayers, and compe- (f) Hooker, Eccles. Pol. Bk. V. c. 18. Catechumens in India. Blunt, Anno Book. In India catechumens, being previously instructed in the rudiments of Christianity, are admitted into the porch or the verandah of the church, and undergo a probation of two years before they receive the rite of baptism. A very long probation in the verandah is enjoined to all such as have relapsed before the period of their catechumenship has expired (g). Mr. Blunt observes, that when the offices of the Church of tated Prayer England were translated into English, a catechism was inserted in the office for confirmation. "This was of course to be learned during the period of preparation for confirmation; but the rubric directed that when the rite was to be administered, the bishop, or some one appointed by him, should appose the persons to be confirmed by requiring them to answer such questions of this catechism as the former should see fit. The object of this was stated to be that those who were about to be confirmed might then themselves with their own mouth, and with their own consent, openly before the Church, ratify and confess' what their godfathers and godmothers had promised for them in their baptism. This custom was continued until the last revision of the Prayer Book in 1661; but in 1552 the word 'confess' in the rubric (used in the sense of confessing or professing our belief) was unfortunately altered to confirm,' and the rubric being then adopted as a preliminary address in the Confirmation Service (while that which had been referred to by the word was removed from it), a confusion of ideas was originated which connected the expression 'ratify and confirm' with the ordinance of laying on of hands instead of with the catechizing by which it is preceded. The catechism which thus stood in the Prayer Book from 1549 to 1661 (under both the general title of confirmation wherein is contained a catechism for children,' and the particular one by which it is now alone headed), was nearly identical with the present one, but only extended as far as the end of the explanation of the Lord's Prayer. It has often been said to have been made by Alexander Nowell, who was second master of Westminster School at the time when the Prayer Book was in preparation, but Dean of St. Paul's from 1560 to 1602" (h). Canon 59. By Can. 59, of 1603, "Every parson, vicar, or curate, upon every Sunday and holy-day, before evening prayer, shall for half an hour or more, examine and instruct the youth and ignorant persons of his parish, in the Ten Commandments, the Articles of the Belief, and in the Lord's Prayer; and shall diligently hear, instruct and teach them the Catechism set forth in the Book of Common Prayer. And all fathers, mothers, masters, and mistresses shall cause their children, servants and (g) See in the Report of the Society for Propagation of the Gospel for 1838, p. 69, a very interesting letter from the Bishop of Calcutta on this subject. (h) Blunt, Annotated Book of Common Prayer, pp. 241, 242. apprentices, which have not learned the Catechism, to come to the church at the time appointed, obediently to hear, and to be ordered by the minister until they have learned the same. And if any minister neglect his duty herein, let him be sharply reproved upon the first complaint, and true notice thereof given to the bishop or ordinary of the place. If, after submitting himself, he shall willingly offend therein again, let him be suspended; if so the third time, there being little hope that he will be therein reformed, then excommunicated, and so remain until he be reformed. And likewise if any of the said fathers, mothers, masters, or mistresses, children, servants, or apprentices, shall neglect their duties, as the one sort in not causing them to come, and the other, in refusing to learn; as aforesaid let them be suspended by their ordinaries (if they be not children), and if they so persist, by the space of a month, then let them be excommunicated." And by the rubric at the end of the catechism, superseding, Rubric ento a certain extent, this canon, it is enacted, that "The curate of joining catechising. every parish shall diligently upon Sundays and holy-days, after the second lesson at evening prayer, openly in the church instruct and examine so many children of his parish sent unto him, as he shall think convenient, in some part of the catechism. And all fathers, mothers, masters and dames, shall cause their children, servants and apprentices (which have not learned their catechism), to come to the church at the time appointed, and obediently to hear, and be ordered by the curate, until such time as they have learned all that therein is appointed for them to learn." That part of the church catechism which treats of the sacra- Origin of ments is not in the Prayer Book of the 2nd or 6th of Edw. 6, later part of but was added in the beginning of the reign of King James the catechism. First, upon the conference at Hampton Court (i). The Puritans complained that it was too short in its existing form. "The addition," says Cosin (4), "was first penned by Bishop Overall " (then Dean of St. Paul's) " and allowed by the bishops." sponsors. In the office of public baptism, the minister directs the god- Rubric as to fathers and godmothers to take care that the child be brought to duty of the bishop to be confirmed by him, so soon as he or she can say the Creed, the Lord's Prayer, and the Ten Commandments in the vulgar tongue, and be further instructed in the church catechism set forth for that purpose. formed. "It is obvious," Mr. Blunt observes, "from the history of the From what Catechism, that it was formed upon the basis of the Creed, the Catechism Lord's Prayer and the Ten Commandments. To these and to the catechetical exposition connected with them, was prefixed a fourth division on the Christian nature and covenant; and at (i) Gibs. p. 375. (k) Cosin, Works, Vol. V., Notes P. VOL. I. and Collections on the Book of LL the end was afterwards added a fifth division on the Sacraments. It has thus become a comprehensive summary respecting, (1) The relation between God and Christians, (2) Faith, (3) Duty, (4) Prayer, (5) Grace. But although thus happily comprehensive, it must be remembered that it does not profess to be exhaustive; and that when the Puritans at the Savoy Conference wished it to be made longer by adding questions on justification, sanctification, &c., the Bishops replied, The Catechism is not intended as a whole body of divinity, but as a comprehension of the Articles of Faith, and other doctrines most necessary to salvation"" (1). (1) Blunt, Annotated Book of Common Prayer, p. 243. |