Catechizing and the Westminster Shorter Catechism

Presbyterian Catechising by John Phillip (1817-1867). National Galleries of Scotland.

"Catechizing" refers to teaching the doctrines of the Christian faith in a systematic manner, especially through the use of questions and answers. The word comes from a Greek word found in the Bible (Luke 1:4, Gal. 6:6), κατηχέω (katécheó), which means “I teach orally, I instruct,” from kata and echos; to “sound down.” In English, catechism refers both to oral instruction and to written catechisms. Historically and etymologically, the oral instruction is primary, and the use and memorization of written catechisms is an aid in this work of catechizing. 

The Bible teaches the importance of such instruction. Exodus 12:26-27 and Deuteronomy 6:20-25 describe giving instruction in the faith through questions and answers. Deuteronomy 6:7 teaches parents to diligently teach the word of God to their children. "You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise." This point is confirmed in the New Testament as well (Eph. 6:4). And not only parents are responsible for catechizing. The Greek word katécheó is used to describe the pastor-teachers of the church in Galatians 6:6, "Let the one who is taught the word share all good things with the one who teaches." It is important for the pastors of the church to teach as well as preach (1 Tim. 4:13, 16), to give instruction in sound doctrine, in "the sound words of our Lord Jesus Christ and the teaching that accords with godliness" (1 Tim. 6:3, cp. 2 Tim. 1:13-14). Ministers must not shrink back from declaring everything profitable, the whole counsel of God, giving the saints a systematic understanding of what God's word teaches (Acts 20:20, 27). 

Not only do we find biblical grounds for this doctrinal instruction by both parents and pastors, but also its use in church history. In the early church, catechetical lectures were given to catechumens before they were admitted to the sacraments, along with catechetical instruction afterwards. From early on, this instruction followed the outline of the Creed (Nicene or Apostles), the Lord’s Prayer, the Ten Commandments, and the sacraments.

Catechetical instruction blossomed during the Reformation. Many catechism were written by the Reformers to assist in this work, such as Luther’s Large and Small Catechisms and the Genevan Catechism. The Roman Catholic Church responded with the “Roman Catechism” in 1566. 

Both parents and pastors were to be engaged in the work of catechism. Calvin held a catechism class on Sunday afternoons in between the morning and evening services, especially for the children. The Dutch Reformed tradition prescribed that pastors preach through the Heidelberg Catechism in their evening service. The Church of England in 1603 prescribed that all its pastors examine, instruct, and teach at least the youth and ignorant persons of their parish before the evening service for 30 minutes or more. The Church of Scotland prescribed in 1560 that the minister catechize on Sunday afternoons by publicly examining the youth before the congregation, instructing the whole congregation. In 1639, the Church of Scotland prescribed that every minister hold gatherings during the week for this catechizing (as portrayed in the painting above). It also prescribed that parents and masters catechize their households. 

The Westminster Shorter and Larger Catechisms were produced by the Westminster Assembly in the 1640s and they form part of the doctrinal standards of Presbyterian denominations like my own, the Orthodox Presbyterian Church. The Westminster Assembly produced these catechisms as a "Directory for ... catechising" for the churches of England, Scotland, and Ireland, in accord with the Solemn League and Covenant (1643). Its Form of Presbyterial Church Government included "catechising" among the ordinances to be practiced in each congregation and "To catechise, which is a plain laying down the first principles of the oracles of God" as among the duties of pastors. 

The Westminster Shorter Catechism has been used for centuries by Puritans, Presbyterians, and others to give instruction in the Christian faith, especially to the young and to those new to the faith. This catechism was used by English Puritans, with commentaries written on it by Thomas Vincent, Thomas Watson, and Matthew Henry. It was used throughout Presbyterian Scotland for centuries. It was also used in America, by Presbyterians and Congregationalists. It was included in the influential New England Primer, which was first published in 1690 and continued to be reprinted through the 19th century, and served as the basic textbook for beginning students as they learned to read. Thus, especially in the 1600s and 1700s, generations of American children were taught and discipled by this reliable tool of Christian discipleship.

The American Presbyterian Directory for Public Worship, approved in 1788, directed that 

Children, born within the pale of the visible Church, and dedicated to God in baptism, are under the instruction and government of the Church; and are to be taught to read, and repeat the Catechism, the Apostles Creed, and the Lord's prayer. They are to be taught to pray, to abhor sin, to fear God, and to obey the Lord Jesus Christ. And, when they come to years of discretion, if they be free from scandal, appear sober and steady, and to have sufficient knowledge to discern the Lord's body, they ought to be informed, it is their duty, and their privilege, to come to the Lord's Supper.

It also said, 

Let heads of families be careful to instruct their children and servants in the principles of religion. — Every proper opportunity ought to be embraced for such instruction. But we are of opinion that the sabbath evenings after public worship, should be sacredly preserved for this purpose.

Much of the responsibility for catechizing was on the parents, but often the church or school would also help in this work (e.g. public recitations, examinations, classes, or home visits). Sometimes the Scripture proofs were also memorized. 

For example, young Charles Hodge (1797-1878) and his brother were drilled in the catechism by their mother, who brought them to the catechism classes held by their pastor Ashbel Green for children, ages 3 or 4 to 10 or 12. When children of Dr. Green’s congregation had learned the catechism, they joined a Bible class which met weekly in the pastor’s study, which included continued review of the catechism. Then the youth attended Dr. Green’s series of lectures on the Shorter Catechism, which also attracted people of all ages. When Archibald Alexander (1772-1851) was a pastor, he held regular catechism classes for the children of the church on Saturday afternoons. He “put the class through the Shorter Catechism. The older children were required to bring written proofs of certain points assigned’” (Calhoun, Princeton Seminary, vol. 1, p. 57). Archibald himself had memorized it by the age of 7, at which point he had begun working on the Larger Catechism.

I am currently catechizing at church at 10:00 am on Sunday mornings with all ages welcome, working through the Westminster Shorter Catechism. You can find the recordings of those lessons here. You can find several written commentaries on it at this link and an outline of it here. You can also learn more about catechizing at this links:

Is the Shorter Catechism Worth While? by B.B. Warfield (1851-1921) 

Why Catechize? by Thomas Watson (1620–1686)

Catechizing: A Forgotten Practice by John Murray (1898-1975) 

The Parson Catechising by George Herbert (1593-1633)

Church Membership

A Christian must be a member of a church, under the oversight and jurisdiction of particular elders, exercising the communion of saints.

There have been times and places when this was not as much of an issue for Christians, because they would automatically belong to their parish church. But our present situation in America places more responsibility on the individual to take the initiative to join a church.

Those whom Christ saves, he makes members of his church, which he organizes with visible government and ordinances, and church members have no right to renounce its jurisdiction and fellowship.

A Christian has no right to withdraw from membership in Christ’s church and its jurisdiction, although they may transfer from one particular church to another.

A Christian is bound by his profession of faith in Christ to participate faithfully in the church's worship and service, to submit in the Lord to its government, and to heed its discipline.

Nor should a Christian want to withdraw from the church - Christ has instituted things like pastoral care, diaconal care, and the sacraments for the good of his people. One of the benefits of salvation is this fellowship in the household of God, in which you are both blessed and a blessing to others.

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The visible church is composed of those who profess the true religion and their children (1 Cor. 1:2, 7:14). While Baptists would disagree with the inclusion of their children, they would agree that Christians are the church. Those who are baptized are added to the number of the church (Acts 2:41, 47, 1 Cor. 12:13).

The church is society, a fellowship, in which each member is called to participate in its common worship, in mutual edification, and in sharing according to abilities and needs (Acts 2:42, Heb. 10:24-25, 1 Thess. 5:11, 2 Cor. 8-9). As the Westminster Confession of Faith puts it, "Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities" (26.2).

Christ has appointed that there be a government in his church of elders to govern and shepherd the church, “all the flock” (1 Thess. 5:12-13, Acts 20:28), instituting the practice of church discipline, to be used as needed (Matt. 16:19, 18:15-20). Part of how Christ exercises the office of a king is by giving his people "officers, laws, and censures, by which he visibly governs them," as our Larger Catechism explains (WLC 45). Christians are commanded in Scripture to be subject to this government in the Lord. “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Heb. 13:17). 

Christ has given pastors and teachers for the perfecting of the saints (Eph. 4:11-12). As the Westminster Confession of Faith puts it, "Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto" (25.3). 

This is not to discount the bad experiences some people have with churches. Their suspicion toward the church in general may be understandable. But such a Christian should not want to withdraw from the church altogether, but to seek the care and ministry that Christ has appointed for his people. The church has a responsibility to faithfully care for one another and build up the body, and shepherds in particular have a duty to faithfully carry out their ministry, lest what Ezekiel 34:1-10 describes takes place.

This church is universal (Matt. 16:18), regional (Acts 20:17), and local (1 Cor. 16:19). Christians can transfer from church to church, especially when they move or when attempts to rectify a serious problem fail. But as long as they are Christians, they cannot withdraw from Christ’s church, and ought to therefore have membership in some church under some elders.