A catechism long in use in the Roman Catholic church was that prepared by the Jesuit Peter Canisius, which appeared in 1555. The catechism of the Council of Trent, a document of high authority issued in 1566, was essentially a manual of instruction for use by the clergy in combating the Protestant Reformation; nonetheless it remained influential for over four centuries. The best-known Catholic catechism in England for many years was the Penny Catechism, adopted by the bishops of England and Wales; that in the United States was the Baltimore Catechism. The first new universal catechism of the Catholic church since that of the Council of Trent was released in French in 1992 and in English in 1994. The book forgoes the traditional question-and-answer format, instead providing a compendium of Roman Catholic teaching and belief. A summary of the catechism that employs a question-and-answer formate was released in 2005.
A catechism is a summary or exposition of doctrine, traditionally used in Christian religious teaching from New Testament times to the present. Catechisms are doctrinal manuals often in the form of questions followed by answers to be memorized, a format that has been used in non-religious or secular contexts as well.
As defined in the Catechism of the Catholic Church, paragraph 5:
Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.A catechist is one who engages in such religious instruction. Typically, it is a lay minister trained in the art of catechesis. It might also be a pastor or priest, religious teacher, or other individuals in church roles (including a deacon, religious brother or sister, or nun). The primary catechists for children are their parents. A catechumen is one who receives catechetical instruction.
Catechisms have, historically, typically followed a dialogue or question-and-answer format. This format calls upon two parties to participate, a master and a student (traditionally termed a "scholar"), a parent and a child. A modern revision of The famous Westminster Shorter Catechism (1647) is an example:
Q. What is the chief end of man?
A. To glorify God and enjoy him forever!
Q. What rule hath God given to direct us how we may glorify and enjoy him?
A. The word of God as heard by all people directly.
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 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 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 (1530) 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 not meant to be memorized but to be 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 small child or an uneducated person. It begins:
The First Commandment
You must not have other gods.
Q. What does this mean?
A. We should fear, love, and trust 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 no effort should be expended on preventing this, Calvin argues, 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 back 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. That I with body and soul, both in life and death, am not my own, but belong unto my faithfu 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 m 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?
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.
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 is organized in 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.
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?
A. The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.
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).
The Anglican Book of Common Prayer includes a brief catechism for the instruction of all persons preparing to be brought before the bishop for Confirmation. The baptized first professes his baptism, and then rehearses the principal elements of the faith into which he has been baptized: Apostles' Creed, Ten Commandments, the Lord's Prayer, and the Sacraments.
Catechist: What is your Name?
Answer: N. or M.
C. 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 Rakow 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.
Baptist affiliations of congregations have at times adopted the Reformed catechisms, modified to reflect Baptist convictions, especially concerning the nature of the church and the ordinances of baptism and communion. The Anabaptists have also produced catechisms of their own, to explain and defend their distinctives. i think that this is gay and what the heck im so confused
Q. "Where is the animal, O Lanoo? and where the Man?Judaism does not have a formal catechism as such, but there are a set of Jewish principles of faith that religious Jews believe that all Jews should hold.
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.
In Henry IV Part 1: Act V, Scene I, Line 141 Falstaff refers to his monologue as a his catechism , explaining his view of the virtue honor.