We believe that the trouble in this matter lies largely in the fact that catechisation has become unpopular in our fast age. It is looked upon as a mark of old-fogyism, if not as an evidence of the absence of "spiritual religion!" The new measures and methods of modern revivals are more acceptable to the fickle mult.i.tude. They seem to point out a shorter route and quicker time to heaven. As a boy once said to the writer: "I don't want to belong to your church, because I would have to study the Catechism all winter, and down at the other church I can 'get through' in one night." That boy expressed about as clearly and tersely as could well be done, the popular sentiment of the day.

Yielding to this popular sentiment, many churches, that once adhered strictly and firmly to the catechetical method, having either dropped it entirely or are gradually giving it up. And in order to clothe their spiritual cowardliness and laziness in a pious garb, they say: "The Bible is enough for us." "We don't need any man-made Catechisms." "It is all wrong anyhow to place a human book on a level with or above the Bible." "We and our children want our religion from the Spirit of G.o.d, and not from a Church Catechism," etc., etc.

Do such people know what they are talking about, or do they sometimes use these pious phrases to quiet a guilty conscience? Do they know what a Catechism is?

Look at it for a moment. What is the nature and object of Luther's Small Catechism? Is it in the nature of a subst.i.tute for the Bible? Does it purpose to set aside the Bible? We can scarcely muster patience enough to write such questions. No! No!

Any child that can read this little book knows better. The plainest reader cannot fail to see that it is intended as a _help_ to understand the Bible. Its purpose clearly is to awaken and develop in the reader or learner a more intelligent appreciation and love for the Bible. It contains nothing but Bible truths. Its design is simply this: To summarize and systematize the most important truths and doctrines of the divine Word. To so arrange and group them that even a child may learn what the Bible teaches as to creation, sin, salvation, and the means whereby it may be attained.

We have the a.s.surance, also--and we believe that history and observation will bear out the statement--that those who appreciate and have studied a sound scriptural Catechism most thoroughly, appreciate, understand, love and live their Bibles most.

Of the contents, arrangement and intrinsic value of Luther's Small Catechism, we will speak in the next chapter.

CHAPTER X.

CONTENTS, ARRANGEMENT AND EXCELLENCE OF LUTHER'S SMALL CATECHISM.

We have spoken of Luther's Small Catechism as a help with which to lay hold of and understand the most important truths of the Bible.

These fundamental truths are taken from the Scriptures, and are so grouped, arranged and explained that the learner can easily grasp and understand them. That some of the truths contained in the Bible are of greater importance than others will scarcely be denied.

It is certainly more important that the child should know and understand the Ten Commandments, than that it should be familiar with all the details of the ceremonial law. Certainly better to be familiar with the Apostles' Creed, than to know all about the building of the Temple. Better be able to repeat and understand the Lord's Prayer, than to have a clear knowledge of the elaborate ritual of the Temple service. Better understand the meaning of Christ's two Sacraments than to be able to tell all about the great feasts of the Jews.

If any one can know all these other matters also, so much the better. The Catechism will certainly be a help instead of a hindrance to this end. But if all cannot be learned--at least not at once--let the most important be taught first. And for this we have a Catechism.

Look at its contents. It is divided into five parts. Each division treats of a separate subject. The first contains the Ten Commandments, with a brief yet full explanation of each Commandment.

The second part has the three articles of the Apostles' Creed, with a clear and most beautiful explanation of each one. The third is the Lord's Prayer, its introduction, the seven pet.i.tions, and the conclusion; with a terse, though comprehensive explanation of each sentence. The fourth and fifth parts treat similarly of the two sacraments, Baptism and the Lord's Supper.

Here then we have, in a brief s.p.a.ce, the most important teachings of the whole Bible systematically arranged and clearly explained. Of these contents and their arrangement, Luther himself says:

"This Catechism is truly the Bible of the laity (or common people), wherein is contained the entire doctrine necessary to be known by every Christian for salvation. Here we have first the Ten Commandments of G.o.d, the doctrine of doctrines, by which the will of G.o.d is known, what G.o.d would have us to do and what is wanting in us.

"Secondly: The Apostles' Creed, the history of histories, or the highest history, wherein are delivered to us the wonderful works of G.o.d from the beginning, how we and all creatures are created by G.o.d, how all are redeemed by the Son of G.o.d, how we are also received and sanctified by the Holy Ghost, and collected together to a people of G.o.d, and have the remission of sins and everlasting salvation.

"Thirdly: The Lord's Prayer, the prayer of prayers, the highest prayer which the highest Master taught, wherein are included all temporal and spiritual blessings, and the strongest comforts in all temptations and troubles, and in the hour of death.

"Fourthly: The blessed Sacraments, the ceremonies of ceremonies, which G.o.d himself has inst.i.tuted and ordained, and therein a.s.sured us of his Grace."

John Arndt, in a sermon on the Catechism, says: "The Catechism is a brief instruction in the Christian religion, and includes in itself the doctrine of the Law of G.o.d, Christian Faith, the Lord's Prayer, the inst.i.tutions of Holy Baptism and of the Lord's Supper, which five parts are an epitome and kernel of the entire Holy Scriptures, for which reason it is called a 'Little Bible.'"

Dr. Seiss, in his Ecclesia Lutherana, says: "It is the completest summary of the contents of the Bible ever given in the same number of words. It gave to the reviving Church a text-book for the presentation of the truth as it is in Jesus to the school, lecture-room and pulpit."

The sainted Dr. Krauth says: "The Catechism is a thread through the labyrinth of divine wonders. Persons often get confused, but if they will hold on to this Catechism it will lead them through without being lost. It is often called the 'Little Bible' and 'the Bible of the laity' because it presents the plain and simple doctrines of the Holy Book in its own words. Pearls strung are easily carried, unstrung they are easily lost. The Catechism is a string of Bible Pearls. The order of arrangement is the historical--the Law, Faith, Prayer, Sacrament of Baptism, and all crowned with the Lord's Supper--just as G.o.d worked them out and fixed them in history."

Thus we might go on quoting page after page of words of admiration and praise, from the greatest minds in our and other Churches, of the contents and arrangement of this little book. Neither can we charge these writers with extravagance in their utterances. For the more we examine and study the pages of this little book, the more we are convinced that it is unique and most admirable in its matter and plan.

Let each one look for a moment at himself, and then from himself into this little book.

I come into this world ignorant, yet full of presentiments and questions. I learn my first vague lesson about myself and G.o.d. I naturally ask: For what purpose has G.o.d put me here? What does He wish me to do? The Catechism answers: To do His will, to keep His commandments. Here they are, and this is what they mean. I study them, and the more I study them, the more am I convinced that I never did and never can perfectly keep this law.

I ask again: What shall I do? My Catechism tells me I must have faith. I must believe. But what shall I believe? Answer: This summary of truth called the Apostles' Creed. It tells me of my Creator--His work and providence, and His gift of a Redeemer. It tells me of that Redeemer and His redemption; of the gift of the Spirit, and His application of redemption. It not only tells me what to believe, but in the very telling it offers me help to believe.

But I am still weak and more or less perplexed. Whither shall I go for more strength and Grace? My Catechism furnishes the answer: Go to the great Triune G.o.d. Ask Him in prayer. Here is a model. It will teach you how to pray.

I learn what it is to pray. But again I ask: How do I know that G.o.d will hear my prayer? Is He interested in me personally? Has He any other means besides His written Word to a.s.sure me of His love and to give me, in answer to my prayers, more strength to believe Him and love Him?

My Catechism points me to my baptism. It teaches me what it means, and how that in it I have G.o.d's own pledge that He is my Father, and that I am His child. Here then is a fountain to which I can return again and again when weak and perplexed.

Further, my Catechism teaches me concerning my Saviour's last legacy of love before His death for me, His Holy Supper. In it He holds out to me and gives to me, personally and individually, Himself and all His heavenly Grace.

Thus does this little Catechism meet me in my perplexity, take me by the hand, and lead me through the labyrinth of the wonders of Grace. Thus does it tell me what I am, what I need, and where and how to get what I need. It takes me to the wells of salvation. It draws from them living water. It holds it to my parched lips. It gathers the precious manna of the Word, and feeds me when I am faint and weary.

Such is Luther's Small Catechism. Is it any wonder that we love it? Is it any wonder that we count the study of it a part of the Way of Salvation in the Lutheran Church?

We have something yet to say on the manner of teaching it and the results of faithful teaching and learning.

CHAPTER XI.

MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM

We have spoken of the importance of catechisation. We have seen that Luther's Small Catechism is indeed a priceless Bible manual. It sets before us, in matchless order, G.o.d's plan of salvation. It is so full and yet so brief, so doctrinal and yet so warm and hearty. "The only Catechism," says Dr. Loehe, "that can be prayed." "It may be bought for sixpence," says Dr. Jonas, "but six thousand worlds could not pay for it."

No wonder that no book outside of the Bible has been translated into so many languages, or circulated so widely. Thirty-seven years after its publication one hundred thousand copies were in circulation.

The first book translated into any of the dialects of the American Indian, it was from its pages that the red man read his first lessons concerning the true G.o.d, and his own relations to that G.o.d. At the present day it is taught in ten different languages in our own land.

And yet how sadly neglected and abused, even by those who bear its author's name! It is neglected, if not entirely ignored, in countless Lutheran homes and Sunday-schools. It is even neglected by many so-called Lutheran pastors. They set at naught the testimony of nearly four centuries. They set their own opinions above the testimony of the wisest, as well as the most deeply spiritual and consecrated witnesses of their own Church. They prefer the baseless, shallow, short-cut methods of this superficial age. Some of them have even joined in the cry of the fanatic, and called all catechisation in the Church dead formalism! Fortunately, their number is growing rapidly less, and many, who were for a while carried away with the tide of new measures, are asking for and returning to the good and tried old ways.

Not only is this Catechism neglected, but it is and has been much abused. Abused, not only by its enemies, who have said hard things against it, but it has been and still is abused, like all good things, by its professed friends. And doubtless it is the abuse by its friends that is largely responsible for the neglect and contempt into which it has sometimes fallen. Thus in the family, it is still too often taught as a mere task. The home teacher often has no higher aim than that the children should learn it by rote--learn to rattle it off like the multiplication table, or the rules of grammar.

Worse than this, it has often been used as an instrument of punishment. A child has done something wrong. It is angrily told that for this it must learn a page or two of the Catechism! The task is sullenly learned and sullenly recited; and the Catechism is hated worse than the sin committed. Then too, it is slurred over in the Sunday-schools, without an earnest word of explanation or application.

The learner does not realize that it is meant to change the heart and influence the life.

This same sad mistake is also made by many pastors in the catechetical cla.s.s. Strange as it may seem, this mistake is most commonly made by those very pastors who profess to be the warmest friends of and the most zealous insisters on the catechisation of every lamb in the flock. Thus we find not a few pastors who catechise their cla.s.ses after the schoolmaster fashion. They go through the exercise in a perfunctory, formal manner. They insist on the letter of the text, and are satisfied if their pupils know the lessons well by rote! To urge on the dull and lazy pupil they will scold and rage, and even use the rod! The Catechism becomes a sort of text-book. The pupils get out of it a certain amount of head knowledge. There are so many answers and so many proof-texts that must be committed to memory.

And when all this is well gotten and recited by rote, the teacher is satisfied, the pupil is praised, imagines that he has gotten all the good out of that book, and is glad he is done with it!

Now we would not for a moment depreciate the memorizing of the Catechism. It is of the most vital importance, and cannot be too strongly urged. What we object to--and we cannot object too strenuously--is the idea that head knowledge is enough! There must of course be head knowledge. The memory should store up all the precious pearls of G.o.d's truth that are found in the Catechism. The mind must grasp these truths and understand their meaning and their relation to one another. But if it stops here, it is not yet a knowledge that maketh wise unto salvation. In spiritual matters the enlightening or instructing of the intellect is not the end aimed at, but only a means to an end. The end aimed at must always be the renewal of the heart.

The heart must be reached through the understanding. To know _about_ Christ is not life eternal. I must know about Him before I can know Him. But I might know all about Him, be perfectly clear as to His person and His work, and stop there, without ever knowing Him as heart only can know heart, as _my_ personal Saviour and loving friend, _my_ Lord and _my_ G.o.d.

Here, we fear, many ministers make a sad mistake. They are too easily satisfied with a mere outward knowledge of the truth. They forget that even if it were possible to "_understand all mystery and all knowledge_"--intellectually--and not have charity, _i.e._, deep, fervent, glowing _love_ to G.o.d in Christ, springing from a truly penitent and believing heart, it would profit nothing. The true aim and end of all catechetical instruction in the Sunday-school, in the family, and especially in the pastor's cla.s.s, should ever be a penitent, believing and loving heart in each catechumen.

We have, in a former chapter, shown the duty of the Sunday-school teacher in this matter. The pastor should likewise use all diligence to find out in whom, among his catechumens, the germs of the divine life, implanted in baptism, have been kept alive, and in whom they are dormant. Where the divine life, given in holy baptism has been fostered and cherished--where there has been an uninterrupted enjoyment of baptismal Grace, more or less clear and conscious--there it is the pastor's privilege to give clearer views of truth and Grace, to lead into a more intelligent and hearty fellowship with the Redeemer, to deepen penitence and strengthen faith through the quickening truth of G.o.d's word.

Where, on the other hand, the seeds of baptismal Grace have been neglected, where the germs of the new life lie dormant or asleep, or where there never has been any implanting of Grace through Word or Sacrament--in short, where there are no pulsations, no manifestations of the new life, there the pastor has a different duty. He must endeavor to so bring the acquired truth to bear on the conscience and heart, as to awaken and bring about a sense of sin, a genuine sorrow therefor, a hatred thereof, a longing for deliverance, a turning to Christ and a laying hold on Him as the only help and hope.