(PREPARED BY A COMMITTEE.)
THE Synod of the Free Presbyterian Church of Scotland desire to call attention to the new Catechism which has been recently issued by a Committee consisting of representatives of several Scottish Churches, such as the Church of Scotland, United Free Church, Scottish Episcopal Church, Wesleyan Methodist Church, and Congregational Union, and which is professedly designed “for use in schools where children of various churches are taught together.”
The Synod call attention to the fact that the well-known Shorter Catechism has held the place referred to in the public schools for many generations in Scotland with the most beneficial results, and that, whatever the framers of the new Catechism may profess in the matter, there are strong reasons for concluding that the aim is to supersede the Shorter Catechism. The Synod feel that they cannot too highly commend the Shorter Catechism, which has been recognised by the most competent judges to be one of the most perfect manuals of religious instruction for the young that has ever been produced in the Christian Church. The Shorter Catechism sets forth in simple, clear and well-defined language the doctrines of grace, and has, by its statements of truth, proved an excellent safeguard against the inroads of erroneous doctrine into the minds of the Scottish people.
The Synod further direct attention to the serious fact that the framers of the new Catechism being drafted from churches whose doctrinal standards are so divergent from one another as are those named, have naturally and designedly ignored such doctrines as would be repugnant to the views tolerated in any of these denominations. The new Catechism, therefore, makes no statement that is at variance with the views of Evolutionists about the creation of the world and man, or with those of the Higher Critics about the Bible, or with those of Arminians regarding the doctrines of grace, or with the views of such as deny eternal punishment as the ultimate end of the wicked. Moreover, there is nothing found in this new Catechism about the creation of man in the image of God, or of the fall of Adam and the whole human race in and along with him, or of the doctrine of endless punishment, or of election, and particular redemption by Christ, or of Christ’s mediatorial offices as Prophet, Priest, and King, or of justification and adoption, or, except in a very faulty manner, of the work of the Holy Spirit in effectual calling and sanctification.
In the Shorter Catechism, as in all the symbols of the Reformation period, the formative principle of the teaching is grace—the free and sovereign grace of God. The Covenant, in virtue of which sinners are saved, is “a covenant of grace;” Justification
is “an act of God’s free grace;” Adoption is “an act of God’s free grace;” Sanctification is “a work of God’s free grace;” Faith in Jesus Christ is “a saving grace;” and Repentance unto life is “a saving grace.” All spiritual blessings from first to last are of “grace.” But on the other hand, though the word, grace, occurs once and again in this new Catechism, grace is not there as the foundation and all-pervasive principle of the salvation of lost sinners, and this is a vital defect, though little to be wondered at in a scheme which omits the Bible doctrine of man’s creation and fall.
The Synod can scarcely doubt that the framing of the new “School Catechism” is but the first step towards a contemplated union of all the Churches that have been parties to it, a consummation which, in view of the unsatisfactory doctrinal basis likely to be adopted—as may be seen from this Catechism—the Synod cannot regard with anything but the greatest anxiety, as a future menace to the cause of truth, and danger to the spiritual welfare of the country.
The Synod desire to impress upon all whom it may concern, the very alarming circumstance that if this Catechism is introduced into the schools, children belonging to Churches that have no sympathy with the new scheme of doctrine are in danger of being alienated from the doctrines of the Reformation, and won over to a new and dangerous system of belief.
The Synod, in view of the foregoing statement, would earnestly appeal to the School Boards of the country not to introduce this new Catechism into any of their schools. They would also impress upon parents their solemn responsibility in the matter of the religious education of their children and urge them to refuse to allow their children to be taught this new Catechism, but rather to employ all lawful means to have them taught the excellent and God-honoured Shorter Catechism.