(Continued from page 203.)
WE have already noticed the objections that men raise against the doctrines of the Shorter Catechism, and have pointed out that, these doctrines being taken from the Scriptures, the objectors are really opposing the teaching of God’s infallible Word. We also did not hesitate to affirm our conviction that the deep-seated reason of this opposition was the want of spiritual illumination in pulpit and pew. Unregenerate, untaught men have got into the highest positions in the professing Church, and such disbelieve and hate the humbling doctrines of God’s Word concerning sin and salvation.
The second kind of objection that has been brought against the Catechism relates to its intellectual construction. Objectors say that it is too deep for children—too difficult to understand. Something simpler is needed. This is an objection that was not heard of until recent years, and seems absurd from various points of view.
The Shorter Catechism was originally drawn up as a “directory for catechising such as are of weaker capacity,” and it appears passing strange to find that the children of the highly educated and enlightened twentieth century are less capable of understanding the contents of the Catechism than their less privileged predecessors of the seventeenth. Those who raise this objection are paying a very poor compliment to the children of the present day, and the educational advantages they enjoy. Indeed, we are quite convinced that they speak very differently when some other text-book is under review that does not contain these obnoxious Calvinistic doctrines which they so much dislike. But the fact is that, when they want to put down the “truth,” that is so unpalatable to their taste, they are quite ready to do very unworthy things—to surrender their children’s reputation for intelligence, and their own for consistency.
It appears, also, a wrong principle to adopt in religious education, namely, to teach only what can be easily understood. If men were to proceed on this principle in other departments of learning, there would be very little progress in knowledge. It is only by climbing hills of difficulty that real advancement has been made in the fields of literature and science. Instruction, therefore, must be given to the youthful mind, not only that can be easily grasped, but that will also stimulate its powers and enlarge its outlook. And this is specially true in the matter of religious education. In fact, if we are to teach only what is easily understood, we must cease teaching the Bible itself. The most fundamental and necessary truths of divine revelation are, in many respects, difficult to be understood, though a very simple mind may be able to receive them in a way that gives lasting benefit. The cry, then, about “difficult to understand” is altogether beside the mark. The Shorter Catechism is no doubt not the very simplest that could be made, even on sound lines—there is a simpler one already long in existence, Willson’s Mother’s Catechism—but it is a catechism capable of being learned and remembered by children of very tender years—the questions are not too prolix or lengthy—and it has earned for itself world-wide esteem as an excellent manual of instruction for the young. The very reputation of Scotsmen for superior intelligence has been associated with the knowledge of the Shorter Catechism, as imbibed in childhood and youth. It is an intellectual, moral, and religious force that we can ill dispense with in these superficial backsliding times.
Our concluding remark is that it is a good thing to have the mind stored in early youth with the doctrines of God’s Word, even although their meaning is but dimly apprehended. They bring a wholesome influence to bear upon the youthful character. Impressions of the evil of sin, the desirableness of holiness, the need of a Saviour, the danger of living and dying in impenitence and unbelief, and the general importance of eternal things, are made upon the mind, and if they go no further, they at least exercise a most beneficial restraint upon the carnal propensities of human nature. Moreover, truth buried in the memory may be made quick and powerful by the Spirit of God in after years, so as to bring forth fruit unto eternal life. Aged Christians have often expressed their thankfulness that their minds were stored in youthful days with the questions of the Shorter Catechism and with passages of the Scriptures. These words of early instruction abode in their memories when all else was obliterated, and proved helpful and sustaining when they were incapable by frailty of reading for themselves.
We believe that the real, genuine objection to the Shorter Catechism is the doctrinal one, and that the one of “difficult to understand” is only a mere make-shift to get rid of the truth. No doubt, the more carnally-minded men become, they find it the more difficult to believe or understand the doctrines of God’s Word. Instead, however, of strengthening this carnality among the young, it becomes us to do all in our power to weaken it, and, therefore, to instil with all diligence such sound Scriptural teaching as is to be found in the Shorter Catechism.