Believers grow by feeding on the Word. But when the Word is so rich and complex, where do we make a start? While it makes sense that we need to learn doctrine in order to become more proficient in theology, what we sometimes miss is the connection between knowing the truth and any kind of Christian growth. We cannot really grow in our relationship with God at all without a good doctrinal foundation. The Bible itself makes a distinction between basic truths and those that are more advanced. This is reflected in the age-old practice of catechising — identifying those basic, primary truths and ensuring that new converts, and children, are well instructed in these basics. William Gouge (1575–1653), a member of the Westminster Assembly, noticed the flow of thought in Hebrews 5. From a discussion of the work of Christ as the atoning high priest, the chapter turns to challenge the readers to grow in the faith. “When for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Hebrews 5:12). In the following excerpt, Gouge explains the necessity of catechising and invites us all, whether catechised or catechising, to enjoy the benefits of being properly grounded in the truths of God’s Word.

This phrase, ‘Ye have need that one teach you again,’ etc., is a description of those who were to be instructed in the first principles of the Christian religion. It is apparent from this that the early church, even in the days of the apostles, had forms of catechisms, and a custom of catechising, just as the Jews had the law for their catechism, and its abbreviation (Matthew 22:37–39).

To ‘catechise,’ according to the Greek verb, is to instruct, and that by word of mouth, or by sounding a thing in one’s ears.

Among Christians, to ‘catechise’ is to teach the first principles of Christian religion; a catechism is a brief form of such principles. Such forms there were from the beginning of the New Testament church, as we can see from phrases such as, ‘a form of knowledge’ (Romans 2:20); ‘a form of doctrine’ (Romans 6:17); ‘a form of sound words’ (2 Timothy 1:13); ‘the principles of the doctrine of Christ’ (Hebrews 6:1), as well as ‘the first principles of the oracles of God’ (Hebrews 5:12). This is how Theophilus (Luke 1:4) and Apollos (Acts 10:25) were catechised.

As in the apostle’s time, so in succeeding ages, different churches had their distinct catechisms.

So frequent was the practice of catechising in ancient times that they had ministers set apart for the particular duty of catechising (they were called catechisers). All who were admitted to the church were from time to time catechised, and instructed in the principles of Christian religion. From the time of their entrance into the church till they were judged fit to partake of the sacrament, they were called ‘the catechised,’ or disciples of the catechisers.

Many of the ancient councils made various decrees for catechising. And many of the ancient church fathers made treatises about it.

Why is catechising necessary?

Weighty reasons may be given for the necessity of catechising.

By catechising, a good and sure foundation is laid, and it is necessary in all buildings that a good foundation be laid, lest for want of it the building come to ruin.

By catechising, people are bit by bit made capable of deeper mysteries, just as by learning letters and syllables, children are brought on to read fluently. The most intelligent hearers are those who have been well instructed in the principles of religion.

By catechising, those who profess the faith are enabled to ‘render a reason of the hope that is in them,’ as is required (1 Peter 3:15), for a well compiled catechism contains the sum and substance of all that a Christian is to believe.

By catechising, pastors may know their people’s capacity and understanding. This is requisite in two respects. Firstly, so that he will know the better who to admit to the Lord’s table; secondly, so that he will the better discern how to order his preaching, both for matter and manner.

The fruits of catechising have always been observed to be many and great. This is how families have been made seminaries for the church. Catechising was one of the most effectual ordinary means of drawing pagans to embrace the Christian faith. The fruit which Julian the apostate observed to arise from instructing children in the principles of Christianity made him suppress all places that were used to that end. It has always been observed that, in this latter spring of the gospel, the use of catechising has been a special means of drawing people from the darkness of Romanism to the light of the gospel. For every Reformed church has her catechism, by which multitudes have been so well grounded in the true religion that nothing could draw them away from it. This is why the Council of Trent decreed to compile their own catechism of the principles of Roman religion.

What is the difference between catechising and preaching?

By catechising, a foundation is laid (Heb. 6:1). By preaching, the building is farther reared up, beautified, and perfected.

By catechising, many and large points are contracted into brief sums, as in the ten commandments, the creed, and Lord’s prayer. By preaching, distinct points are amplified, enlarged, and applied in various ways.

By catechising, weak and ignorant ones are fed, as with milk. By preaching, the strong are further nourished with strong food. For in catechising the most necessary principles are plainly laid down, but in preaching, all sorts of points can be handled, difficult as well as easy, and indeed the contrary errors can be refuted.

By catechising, a particular account is taken of the learners, which is not so done by preaching. For catechising is by question and answer, such that the catechised give an account of their proficiency; whereas preaching is only by a minister declaring his mind.

Catechising is for those who are newly entered into the church, and that only for a time, till they are fitted for the sacrament. But preaching is for all, of all sorts, as long as they live. Even if someone had all knowledge, yet preaching is requisite to work on their affections, and to bring to their mind and memory the things which they know. Preaching is profitable to all the uses that are mentioned in 2 Timothy 3:16.

From this it is evident that catechising is to be used as well as preaching.

Those who have the authority to order church affairs ought to make guidance and laws for catechising, and be careful to see them put into practice.

Ministers who have the charge of souls committed to them must make conscience of laying this foundation where they see need. Even if they themselves are well educated, yet they do not need to be ashamed of doing so. It is no shame to lay a foundation, but a great shame to build without a foundation.

Parents and heads of families are especially to make it a matter of conscience to catechise their families. This is what is intended in Deuteronomy 6:7 (“teach [these words] diligently unto thy children …), and it is commended by God himself (e.g., in the case of Abraham, Genesis 18:19). This would be a great help to the public ministry of the Word. If milk was frequently and seasonably given in families, then more strong meat could be ministered in public churches.

Those who are not well acquainted with the first principles ought to allow this foundation to be laid in their souls, and not think it too much to be catechised, as it is a way for them to profit better by the public ministry of the Word.

What should be covered in a good catechism?

The words, ‘oracles of God,’ gives proof that the principles which are taught in catechisms ought to be grounded on God’s Word. Those were the principles in which the Hebrews were instructed. To this purpose this advice was given, ‘If any man speak, let him speak as the oracles of God’ (1 Peter 4:11). In this sense, catechistical points are styled ‘the principles of the doctrine of Christ’ (Hebrews 6:1).

These only are ‘sound’ words (2 Timothy 1:13), or ‘wholesome’ words, ‘even the words of our Lord Jesus Christ, and the doctrine which is according to godliness’ (1 Timothy 6:3).

Those who draw up catechisms have good direction here to make sure they have good warrant out of God’s Word for every principle that they set down. It is useful, in this respect, to quote the Scriptures on which their principles are grounded in the margin.

Those who have such catechisms available have here a powerful motive to use them conscientiously. Ministers, heads of families, parents, tutors, schoolmasters, and others who have responsibility for souls, ought to be all the more conscientious in instructing those who are under their charge, because what they are instructing them is in ‘the oracles of God.’ Likewise, learners ought to be the more diligent in learning them.

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