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A catechism (pronunciation: //; from Greek: κατηχέω, to teach orally), is a summary or exposition of doctrine and served as a learning introduction to the Sacraments traditionally used in catechesis, or Christian religious teaching of children and adult converts. Catechisms are doctrinal manuals often in the form of questions followed by answers to be memorised, a format that has been used in non-religious or secular contexts as well. A Catechumen refers to the designated recipient of the catechetical work or instruction. In the Catholic Church, they were usually placed separately during Holy Mass from those who received the Sacrament of Baptism.
Early catecheticals emerged from Graeco-Roman mystery religions, especially the late cult of Mithras meant to educate their members into the secretive teachings, which competed with the Catholic Church as an underground religion in the 1st to 4th centuries CE and allegedly shared its many ritual practices. Today, they are characteristic of Western Christianity but are also present in Eastern Christianity as well.
Before the Protestant Reformation, Christian catechesis took the form of instruction in and memorisation of the Apostles' Creed, Lord's Prayer, and basic knowledge of the sacraments. The word "catechism" for a manual for this instruction appeared in the Late Middle Ages. The use of a question and answer format was popularized by Martin Luther in his 1529 Small Catechism. He wanted the catechumen to understand what he was learning, so the Decalogue, Lord's Prayer, and Apostles' Creed were broken up into small sections, with the question "What does the mean" following each portion. The format calls upon two parties to participate, a master and a student (traditionally termed a "scholar"), or a parent and a child. The Westminster Shorter Catechism (1647) is an example:
Q. What is the chief end of man?
A. To glorify God and enjoy Him forever!A. The word of God which is contained in the Scriptures of the Old and New Testaments is the only rule to direct us how we may glorify and enjoy him 
Q. What rule hath God given to direct us how we may glorify and enjoy Him?
The catechism's question-and-answer format, with a view toward the instruction of children, was a form adopted by the various Protestant confessions almost from the beginning of the Reformation.
Among the first projects of the Reformation was the production of catechisms self-consciously modelled after the older traditions of Cyril of Jerusalem and Augustine. These catechisms showed special admiration for Chrysostom's view of the family as a "little church," and placed strong responsibility on every father to teach his children, in order to prevent them from coming to baptism or the Lord's table ignorant of the doctrine under which they are expected to live as Christians.
Luther's Large Catechism (1529) typifies the emphasis which the churches of the Augsburg Confession placed on the importance of knowledge and understanding of the articles of the Christian faith. Primarily intended as instruction to teachers, especially to parents, the catechism consists of a series of exhortations on the importance of each topic of the catechism. It is meant for those who have the capacity to understand, and is meant to be memorized and then repeatedly reviewed so that the Small Catechism could be taught with understanding. For example, the author stipulates in the preface:
Therefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it, or are learning and, if they do not know it, to keep them faithfully at it. The catechism, Luther wrote, should consist of instruction in the rule of conduct, which always accuses us because we fail to keep it (Ten Commandments), the rule of faith (Apostles' Creed), the rule of prayer (Lord's Prayer), and the sacraments (baptism, confession, and communion).
However, it is not enough for them to comprehend and recite these parts according to the words only, but the young people should also be made to attend the preaching, especially during the time which is devoted to the catechism, that they may hear it explained and may learn to understand what every part contains, so as to be able to recite it as they have heard it, and, when asked, may give a correct answer, so that the preaching may not be without profit and fruit.
Luther's Small Catechism, in contrast, is written to accommodate the understanding of a child or an uneducated person. It begins:
The First Commandment
You shall have no other gods.
Q. What does this mean?A. We should fear, love, and trust in God above all things.
Calvin's 1545 preface to the Genevan catechism begins with an acknowledgement that the several traditions and cultures which were joined in the Reformed movement would produce their own form of instruction in each place. While Calvin argues that no effort should be expended on preventing this, he adds:
We are all directed to one Christ, in whose truth being united together, we may grow up into one body and one spirit, and with the same mouth also proclaim whatever belongs to the sum of faith. Catechists not intent on this end, besides fatally injuring the Church, by sowing the materials of dissension in religion, also introduce an impious profanation of baptism. For where can any longer be the utility of baptism unless this remain as its foundation — that we all agree in one faith?
Wherefore, those who publish Catechisms ought to be the more carefully on their guard, by producing anything rashly, they may not for the present only, but in regard to posterity also, do grievous harm to piety, and inflict a deadly wound on the Church.
The scandal of diverse instruction is that it produces diverse baptisms and diverse communions, and diverse faith. However, forms may vary without introducing substantial differences, according to the Reformed view of doctrine.
John Calvin produced a catechism while at Geneva (1541), which underwent two major revisions (1545 and 1560). Calvin's aim in writing the catechism of 1545 was to set a basic pattern of doctrine, meant to be imitated by other catechists, which would not affirm local distinctions or dwell on controversial issues, but would serve as a pattern for what was expected to be taught by Christian fathers and other teachers of children in the church. The catechism is organized on the topics of faith, law, prayer and sacraments.
1. Master. What is the chief end of human life?
Scholar. To know God by whom men were created.
2. M. What reason have you for saying so?
S. Because he created us and placed us in this world to be glorified in us. And it is indeed right that our life, of which himself is the beginning, should be devoted to his glory.
3. M. What is the highest good of man?
S. The very same thing.
After Protestantism entered into the Palatinate, in 1546 the controversy between Lutherans and Calvinists broke out, and especially while the region was under the elector Otto Heinrich (1556–59), this conflict in Saxony, particularly in Heidelberg, became increasingly bitter and turned violent.
When Frederick III, Elector Palatine came into power in 1559 he put his authority behind the Calvinistic view on the Lord's Supper, which denied the local presence of the body of Jesus Christ in the elements of the sacrament. He turned Sapienz College into a school of divinity, and in 1562 he placed over it a pupil and friend of Luther's colleague, Philipp Melanchthon, named Zacharias Ursinus. In an attempt to resolve the religious disputes in his domain, Frederick called upon Ursinus and his colleague Caspar Olevianus (preacher to Frederick's court) to produce a catechism. The two collaborators referred to existing catechetical literature, and especially relied on the catechisms of Calvin and of John Lasco. To prepare the catechism, they adopted the method of sketching drafts independently, and then bringing together the work to combine their efforts. "The final preparation was the work of both theologians, with the constant co-operation of Frederick III. Ursinus has always been regarded as the principal author, as he was afterwards the chief defender and interpreter of the Catechism; still, it would appear that the nervous German style, the division into three parts (as distinguished from the five parts in the Catechism of Calvin and the previous draft of Ursinus), and the genial warmth and unction of the whole work, are chiefly due to Olevianus." (Schaff, in. Am. Presb. Rev. July 1863, p. 379). The structure of the Heidelberg Catechism is spelled out in the second question; and the three-part structure seen there is based on the belief that the single work of salvation brings forward the three persons of the Trinity in turn, to make God fully and intimately known by his work of salvation, referring to the Apostles' Creed as an epitome of Christian faith. Assurance of salvation is the unifying theme throughout this catechism: assurance obtained by the work of Christ, applied through the sacraments, and resulting in grateful obedience to the commandments and persistence in prayer.
Lord's Day 1.
Q. What is thy only comfort in life and death?A. Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.
A. That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.
Q. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
The Heidelberg Catechism is the most widely used of the Catechisms of the Reformed churches.
Together with the Westminster Confession of Faith (1647), the Westminster Assembly also produced two catechisms, a Larger and a Shorter, which were intended for use in Christian families and in churches. These documents have served as the doctrinal standards, subordinate to the Bible, for Presbyterians and other Reformed churches around the world. The Shorter Catechism shows the Assembly's reliance upon the previous work of Calvin, Lasco, and the theologians of Heidelberg. It comprises two main sections summarizing what the Scriptures principally teach: the doctrine of God, and the duty required of men. Questions and answers cover the usual elements: faith, the Ten Commandments, the sacraments, and prayer.
Q. What is the chief end of man?
A. Man's chief end is to glorify God, and to enjoy him forever.A. The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.
Q. What rule hath God given to direct us how we may glorify and enjoy him?
A. The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.
Q. What do the scriptures principally teach?
Oecolampadius composed the Basel Catechism in 1526, Leo Juda (1534) followed by Bullinger (1555) published catechisms in Zurich. The French Reformed used Calvin's Genevan catechism, as well as works published by Louis Cappel (1619), and Charles Drelincourt (1642).
English Calvinistic Baptists typically adopted Reformed catechisms, modifying them to reflect their own convictions concerning the nature of the church and the sacrament of baptism. In 1680, the Baptist minister Hercules Collins published his own revision of the Heidelberg Catechism. Later, the General Assembly of 1677 adopted a catechism that was largely based on the Westminster Shorter Catechism. However, this catechism was not published until 1689, after the passing of the Toleration Act.
The Anglican Book of Common Prayer includes a catechism. In older editions it is a brief manual for the instruction of those preparing to be brought before the bishop for confirmation: the baptised first professes his baptism, and then rehearses the principal elements of the faith into which he has been baptised: the Apostles' Creed, Ten Commandments, the Lord's Prayer, and the sacraments.
Catechist: What is your Name?
Answer: N. or M.
Catechist: Who gave you this Name?
Answer: My Godfathers and Godmothers in my Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.
Besides the manuals of instruction that were published by the Protestants for use in their families and churches, there were other works produced by sectarian groups intended as a compact refutation of orthodoxy.
For example, Socinians in Poland published the Racovian Catechism in 1605, using the question and answer format of a catechism for the orderly presentation of their arguments against the Trinity and the doctrine of Hell, as these were understood by the Reformed churches from which they were forced to separate.
|It has been suggested that Ignorantia sacerdotum be merged into this article. (Discuss) Proposed since December 2011.|
The Catechism of the Catholic Church (see below) is the catechism that is in most widespread use among Catholics today. It is the official catechism of the Church.
For Catholics, all the canonical books of the Bible (including the Deuterocanonical books), the tradition of the Church and the interpretation of these by the Magisterium (which may be outlined in a catechism, a compendium or a declaration) constitute the complete and best resource for fully attaining to God's revelation to mankind. Catholics believe that sacred scripture and sacred tradition preserved and interpreted by the Magisterium are both necessary for attaining to the fullest understanding of all of God's revelation.
The term catechist is most frequently used in Catholicism, often to describe a lay catechist or layperson with catechetical training who engages in such teaching and evangelization. This can be in both parish church and mission contexts.
The Roman Catechism (also called, the Catechism of the Council of Trent or the Catechism of Pius V) was first published in 1566 under the authority of the Council of Trent. It was not intended for common use by the laity, but as a general use reference book for priests and bishops. The online version is at http://www.cin.org/users/james/ebooks/master/trent/tindex.htm
The Catechism of Saint Pius X is a short catechism with questions and answers regarding the essentials of Catholic faith and doctrine. It was issued by Pope Pius X at the beginning of the 20th century in Italian, with the intention that all Catholics could easily understand their faith. An online version is at http://www.cin.org/users/james/ebooks/master/pius/pindex.htm
Various editions of the Baltimore Catechism were the de facto standard Catholic school text in America from 1885 to the late 1960s. It was often taught by rote. The most common edition has a series of questions with their answers, which are followed by explanations in more depth. These are often accompanied by biblical quotes. There is a test at the end of every chapter. An online version is at http://www.cin.org/users/james/ebooks/master/baltimore/bindex.htm
A question and answer format catechism that was the standard catechetical text in Great Britain in the 20th century. Popularly called the Penny Catechism as the original version only cost one penny. Various editions of the Penny Catechism were issued through the century and changes were made to the text. An On-line version is at http://www.proecclesia.com/penny%20catechism/index.htm
The hotly-debated "Dutch Catechism," De nieuwe katechismus (English translation: A New Catechism), of 1966 was the first comprehensive post-Vatican II Catholic catechism. It was commissioned and authorised by the Catholic hierarchy of the Netherlands, and in its foreword declares as its intention: "to make the message of Jesus Christ sound as new as it is." The catechism, a bestseller, contained a number of problematic formulations. These were reviewed by a commission of cardinals, who detailed several significant shortcomings in the new catechism's presentation of Catholic doctrine. They were able, nonetheless, to "leave untouched by far the greatest part of the New Catechism," while offering their support for "the laudable purpose of the authors of the Catechism, namely, to present the eternal good tidings of Christ in a way adapted to the understanding and the thinking of the present day man."
The current Catechism of the Catholic Church is the first complete systematic synthesis of faith issued since the Council of Trent in 1566. It contains articles on the classical topics of the official teaching of the Catholic Church on all matters of faith and morals. Since the official language of the Catholic Church is Latin, official teaching documents distributed in Latin are unlikely to change in perceived meaning over time. The Latin language version of the catechism, published 8 Sept 1997, is the editio typica—the normative and definitive text. The principal source materials for this work are the Sacred Scriptures, the Church Fathers, the liturgy, and the Magisterium. This catechism is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries." – Extraordinary Synod of Bishops 1985, Final Report II B a, 4.
It originated with a request of Pope John Paul II in February 2003 and was issued by his successor Pope Benedict XVI June 28, 2005. The English version was printed at Libreria Editrice Vaticana in 2006. Unlike the larger catechism, the Compendium is similar in format to the Baltimore Catechism with 598 questions and answers, providing an easier format with only the "essential" contents of the Catechism of the Catholic Church as the title suggests.
The 1992 Vatican catechism had several aims, among them to be an "authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms". American bishops responded with the 2006 United States Catholic Catechism for Adults (USCCB, 2006) – similar in format to a college textbook, targeting adults, contain seven elements that bring more depth to the material than the 'Compendium', providing more flexibility for diverse groups of people to study its contents. Each section or chapter contains the following: story or lesson of faith, foundation and application, sidebars, relationship to culture, discussion questions, doctrinal statements, and meditation and prayer. The lessons of faith stories are about individuals from the United States and allow the American reader to better relate to these individuals. This version of the catechism is available on audio CD-ROM as well.
The Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum also known as Enchiridion or Denzinger, is a compendium of all basic texts of Catholic dogma and morality since the apostles. Commissioned by Pope Pius IX, it has been in use since 1854, and has been updated periodically. It is a compendium of faith, like a catechism. By including all relevant teachings throughout history, it is at the same, more than a catechism. It is a search instrument for theologians, historians and anybody interested in Christian religion. The latest updates of the Enchiridion extend to the teachings of Pope John Paul II.
The Rev Henry Tuberville, DD wrote this catechism in 1649 at the English College of Douay in Flanders. It is based on the Roman Catechism of the Council of Trent and was similarly written with the purpose of teaching Christian doctrine during the tumultuous English Reformation. It is a testament to Rev. Tuberville and his colleagues at Douay that it remains one of the clearest and most direct compendiums of Catholic teaching in the English language.
The Catechism for Filipino Catholics (CFC) is a contextualised and inculturated Roman Catholic catechism for Filipinos prepared by the Catholic Bishops' Conference of the Philippines and approved by the Holy See. The draft was produced by the Conference's "Episcopal Commission on Catechesis and Catholic Education," and is an update of the late 16th century Doctrina Christiana en Lengua Espanola Y Tagala, which was a Hispano-Tagalog version of the earlier Hispano-Chinese Doctrina that was the first book printed in the in the Philippines using moveable type.
The Doctrina Cristiana was written in Tagalog (both in a hispanised Latin script and the then-common indigenous Baybayin script), as well as Spanish. Amongst the contents of the Doctrina are the Spanish alphabet and phonics, archaic Tagalog translations of basic prayers shown in both languages and scripts, and a brief catechism in a question-and-answer format.
Laurence Vaux, B.D., a Catholic martyr, first published his catechism, also called The Catechism of Laurence Vaux or Vaux's Catechism, in Louvain in 1567. Six further editions in rapid succession, emanating from Antwerp and Liège, testified to its widespread popularity and effectiveness. The 1583 Liège issue was reprinted with biographical introduction for the Chetham Society by Thomas Graves Law in 1885. This edition contains also Vaux's paper "The Use and Meaning of Ceremonies," and a few further pages of instruction added by the Liège publisher. The catechism is practically formed on the same lines as its successor of today, explaining in sequence the Apostles' Creed, the Lord's Prayer and Hail Mary (excluding the second half beginning at "Holy Mary…"), the Ten Commandments (at considerable length), the Sacraments and the offices of Christian justice. The treatise on the ceremonies discusses the use of holy water, candles, incense, vestments and so forth.
The catechetical instructions of Saint Thomas Aquinas were used generally throughout the 13th and 14th centuries as manuals and textbooks for priests and teachers of religion. "The Explanations of St. Thomas," wrote Spirago, "are remarkable for their conciseness and their simplicity of language; they are especially noteworthy because the main parts of the catechetical course of instruction are brought into connection with one another so that they appear as one harmonious whole." The influence of these works is especially prominent in the "Roman Catechism" which the Council of Trent ordered written for parish priests and for all teachers of religion. Many of the explanatory passages in both works are almost identical.
Catechisms represent an obvious, practical method of passing on instruction, and as such examples can be found in many traditions. For example, Asiatic schools of esoteric learning also used a catechetical style of instruction, as this Zodiac catechism shows:
Q. "Where is the animal, O Lanoo? and where the Man?
A. Fused into one, O Master of my Life. The two are one. But both have disappeared and naught remains but the deep fire of my desire.
Judaism does not have a formal catechism. While there have been several attempts to formulate Jewish principles of faith, and some of these have achieved wide acceptance, none can be described as being in the form of a catechism. The most widely recited formulation, Yigdal, is in the form of a hymn based on Maimonides' 13 Articles of Faith.
In the Pali Canon of Theravada Buddhism a small bit of catechism appears as the fourth section of the Khuddakapatha, as well as the forty-third and forty-fourth suttas of the Majjhima Nikaya. Henry Steel Olcott introduced his own form of Buddhist catechism, appropriated from Christianity, to Ceylon when setting up his Buddhist education system during the late 19th century Buddhist revival on the island.
In the past, catechisms were written to rehearse the basic knowledge of a non-religious subject. Examples include numerous political catechisms published from the 18th to the 20th century in Europe as well as in North and South America. See also the Catechism of the History of Newfoundland (c1856), the Coal Catechism (1898), and A Catechism of the Steam Engine (1856). "Elementary catechism on the Constitution of the United States" Arthur J. Stansbnr (1828), "Catechism of the Constitution of the United States" Lewis Cruger (1863) "A Catechism of the Constitution of the United States of America" John V. Overall
Some literary works have also taken the form of a catechism. The 17th episode of James Joyce's novel Ulysses, known as "Ithaca", is written in the form of a catechism, as is Ted Hughes' poem Examination at the Womb Door, from the collection Crow. In Henry IV, Part 1: Act V, Scene I, Line 141 Falstaff refers to his monologue as a catechism, explaining his view of the virtue of honor.