EARLY CHURCH CATECHESIS AND NEW CHRISTIANS' CLASSES IN CONTEMPORARY EVANGELICALISM

Journal of the Evangelical Theological Society, Mar 2004 by Arnold, Clinton E

Much more illustrative material from the various Fathers could be recounted here. What interests us most here is the fact that catechetical instruction not only involved hearing Scripture, but also learning the common confession of the church as summarized in creed. The tendency for the church to begin summarizing the heart of the faith in propositional statements began at the earliest stages as seen, for instance, in Paul's appeal to common creedal confession in 1 Cor 15:3-4.

The focus on learning doctrine has long been a part of a common understanding of "catechism" in Catholic and Protestant circles. Memorization of the creed was probably the main form of catechesis in the middle ages.39 The Reformers created doctrinal summaries in a question and answer format to facilitate the understanding and memorization of the doctrine. Learning these written "catechisms" became the focal point in the training of young people and converts to the faith. Other features of the early church catechumenate became less important.

Most evangelical churches today put little emphasis on providing training for new believers in the central doctrines. Some new believers' classes cover a few of the cardinal doctrines, but a systematic training in the principal doctrines of historic orthodoxy are missing in the curricula for new believers.

In his article on "Catechesis," Klaus Wegenast bemoans the post-Reformation period for putting people in a "prison of sterile memorization."40 But in the process of rejecting the dangers of boring people with doctrine the evangelical church has lost something very important. Rather than rejecting the importance of passing on the creed in new Christians' classes, perhaps the emphasis should be placed on developing teachers who can show the importance of sound doctrine, illustrate it with Scripture, and highlight its importance in relevant and interesting ways. Once again, perhaps some of this could begin with seminary teachers by developing a renewed vision for a twenty-first-century evangelical catechumenate.

3. Spiritual and moral formation. Another common theme that emerges in descriptions of the ancient church catechumenate is the renunciation of sinful life-styles and the cultivation of Christian virtue. The early church leaders were quite admonitory, direct, and uncompromising with the catechumens with regard to their life-styles.

Part of the responsibility of the church leaders was to carefully examine the occupations and practices of the new believers. Certain kinds of behaviors, lifestyles, and professions were deemed inconsistent with the faith. New believers were told in no uncertain terms that they needed to renounce these practices and quit them or they would not be able to join the Christian community. For instance, the Apostolic Tradition advises a stern admonishment to pimps and idol makers: "If one is a brothel keeper who is a caretaker of prostitutes, either let him cease or be cast out. If he is a maker of idols or painter, let them be taught not to make idols; either let them cease or be cast out" (Apostolic Tradition 16.2-3). Other crafts and professions deemed unacceptable within the life of the Christian community included charioteers, gladiators, prostitutes, magicians, enchanters, astrologers, dream interpreters, and amulet makers. The Apostolic Constitutions, Canons of'Hippolytus, Testamentum Domini, and other documents reflecting on the catechumenate reiterate these and add to them.