ON THE

MODE OF CATECHETICAL INSTRUCTION

PURSUED BY THE APOSTLES.

SYNOPSIS.

I. Various modes of instruction S II, III, IV. General view of the catechetical mode and its use. § V. In particular, of the catechetical instruction of the Apostles; that in instructing the ignorant, they used this mode altogether. § VI.-XIV. Nature of the Apostolic catechesis. Fundamental truths of the Christian religion, which were taught, distinctly enumerated from Heb. vi. 1. § XV.—XVIII. The catechumens ; among whom, in the New Testament, the Corinthians and Hebrews are particularly mentioned: also Theophilus and Apollos. § XIX. The manner in which the Apostles conducted these instructions. Whether they composed a catechetical compend? § XX.-XXI. The order, § XXII.—XXVI. The form, and qualities of this made of

instruction.

SECTION I

TRUTH can evidently be imparted in different ways to different individuals. Hence there are two modes of instruction accommodated to the capacity of the learner. One is called the exoteric and the other the acroamatic mode; the former is employed in the instruction of the more ignorant class-of those, whose capacity is not adapt

ed to the most elevated subjects and the most refined mode of treatment, and who wish to acquire only the first pinciples and necessary outlines of any science. The aver or the acroa matic mode is used, when such min ́s, as can gra-p the most profound and intricate truths, are to rec ive tha cultivation, which may fit them for more extensive

progress.

[The remainder of this section is taken up with showing that the ancien philosophers, and Aristotle in particular employed this twofold mode of instruction; and with a conjecture concerning it origin.]

SECTION. II.

According to these two modes, the outlines of the Christian religion ar commonly taught, and hence Theol gy also is divided into exoteric and acroamatic. To the former of these, belongs catechetical theology, which comprehends only the principal and most necessary truths of Christian doctrine, and requires a method adapted to the capacity of the more simple and ignorant class of men. It admits neither intricacy in the subjects which are proposed, nor obscurity in their discussion, nor artificial definitions, nor a citation of various writers and opinions. The mode of instruction in this branch of Theology is called catechesis, which is a Greek word, and is derived from the verb κατηχειν. This verb seldom occurs among profane writers, but very often in the New Testament, although in different senses. For at one time κατηχείσθαι has the same general mearing, as to hear any thing, to learn by common report Acts xxi. I. At anther time, it means, to be instructed in things pertaining to re] ligion, as it is used Rom. ii, 18. Gal. vi. 6. 1 Cor. xiv. 19,

In another place xarxx means to initiate in the rudiments of the Christian faith whether that may be done in writing, or by the living voice. This is the meaning of the words of Luke (chap. i. 4.) in which he thus addresses Theophilus, to whom he had inscribed his Gospel: ἵνα ἐπιγνῶς περὶ ὧν καὶ τηχήθης λόγων τὴν ἀσφάλειαν, — That thou mayest know the certainty of those things, wherein thou hast been in structed. For Luke here evidently speaks of a more perfect knowledge in distinction from that slight acquaintance with the fundamental truths of Christian doctrine which Theophilus had already acquired. The same is the meaning of Acts xviii. 25, where Apollos is said to be xarnxnuέvos TЯv öôòv sõ xugis,-instructed in the way of the Lord. For as he had only been instructed concerning the baptism of John, and was afterwards taught the way of God more perfectly, by Aquila and Priscilla, as appears from verse 26, it is evident, that that knowledge with which he had at first been imbued, was only elementary and fundamental. This word is used in the same sense by ecclesiastical writers. We can adduce the Constitutiones Apostolicas,* where it is said, —ὁ μέλλων κατηχεῖσθαι τὸν λόγον τῆς εὐσεβέας, παιδευέσθω πρὸ το βαπτίσματος τὴν περὶ τὸ ἀγεννήτε γνῶσιν· τὴν περὶ σε ὑια μονογενες ἐπίγνωσιν τὴν περὶ τε ἁγία πνεύματος πληροφορίαν, Let him who is to be initiated in the doctrine of piety, be led as by the hand, before his baptism to the know. ledge of him who is not begotten, to the knowledge of the only begotten Son, and to a full perception of the Holy Spirit. We find more testimony of the same kind, in the records of Ecclesiastical antiquity, concerning the persons taught, the subjects of instruction, and the catechesis itself of the ancient church. Whoever wishes to see a compendious view of these points, can consult J. C. Suicer,t

*Libr 8. cap. 39. tom. 1. patr. apostol. Cotellerii, p. 382. + Thesaur. ecclesiast. tom 2 p. 69.

F

J. Bingham, and also C. Salmasius,t and J. A. Fabri cius.

SECTION III.

As to the subject of our present consideration, there is no doubt, that catechetical instruction has in all ages been employed. For as the condition of children and of ignorant men, who cannot comprehend the more elevated parts of a science, does not admit of any other mode of instruction, it must always have been in this way that the knowledge and worship of God was transmitted from one generation to another. That it was used among the Hebrews, is evident from various passages in the Old Testament. When the Messiah appeared to Abraham (Gen. xviii. 19.),

will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.

We know indeed that the word means to give a command or precept; but surely the very giving of a precept or command implies some previous instruction as to its nature. The addition however of the words "Y? 1 he will command his children, leaves no doubt as to the meaning. Abraham therefore, instilled into his children from their infancy, the purest divine precepts, and

* Orig. sive antiquit. ecclesiast. vol. 2. p. 51. and vol. 4. p 1. In notis ad Sextum Empiricum, p. 285 and 339.

De lingua Hellenistica, p. 103.