A fourth-century pilgrim on Lenten catechesis: “After the Creed has been repeated to the bishop, he addresses them all and says: ‘For these seven weeks you have been taught all the law of the Scriptures and you have also heard about the faith; you have also heard about the resurrection of the flesh and also the whole meaning of the Creed, as far as you can hear while still catechumens: but those things that are of a higher mystery, that is, of baptism itself, you cannot hear, being still catechumens.’”
Rowan Williams has famously written that theology as a discipline is “perennially liable to be seduced by the prospect of bypassing the question of how it learns its own language.” My hope is that this project offers a picture of early Christian catechesis that helps us remember, quite literally, how early Christian theology learned its own language. What it means to know God is inseparable from the ways in which such knowledge is experienced; medium and message are tightly linked. In studying early Christian catechesis, we observe how knowing God belongs within a set of ecclesial practices in which the meaning of knowledge and faith are found in – and founded upon – Jesus Christ. Advancing from faith to understanding, from belief in God to the knowledge of eternal wisdom, begins and ends with Christ.
David Lyle Jeffrey on his baptism in the Scottish Baptist Church in rural Canada: “A feature of baptism in our tradition that I continue to value is that it makes you think about the meaning of it quite a lot, both before and after the experience. One of the questions that friends would ask me is, “Do you feel any different?” My Catholic friends especially, since they had the luxury of having just a few drops on their heads when they were too young to remember, wanted to know. Actually, I did feel different, though not perhaps in quite the way they may have expected. It wasn’t euphoric. Rather, I felt as though I had entered into the community of grownups in some way.”
Nicholas Norman-Krause on the Trinity and the Moral Life: “Moral life is not, first and foremost, obedience to a moral law instituted by a distant Lawgiver, but participation in the Triune life by means of deification and sanctification. Law certainly has its place within this Trinitarian moral vision. But, as we will see, law hangs together with other crucial moral concepts within a broader vision of Christian discipleship, of drawing near to the Father, through the Son, by the Holy Spirit.”
Nicholas Norman-Krause on the Trinity and Prayer: “the Lord’s Prayer is only fully intelligible when understood within a larger Trinitarian account of our participation in the divine life. By the Holy Spirit, we are united to Christ, adopted into his sonship, and so enabled to address his Father as ours. And thus, to pray the Lord’s Prayer is to come to participate in the Triune life of God. For this reason, reflection on the Trinity properly belongs to the catechesis of prayer in general, and to the study of the Lord’s Prayer in particular.”
A review of Mark Noll, David Komline, and Han-luen Kantzer Komline’s Turning Points: Decisive Moments in the History of Christianity, 4th ed. (Gand Rapids: Baker Academic, 2022): “The book remains—in substance and style—a gift to Christian pastors, teachers, and lay persons who want to understand the Christian past better and in ways that can inspire thoughtful Christian living.”
James Ernest on Evangelicalism’s discipleship failure as a failure of catechesis: “The mission of the church (read the end of the Gospel of Matthew again) is to “make disciples, teaching them to observe everything that I have commanded you.” That teaching is catechesis. It is indoctrination, though we are wary of that word because we often see it used in negative ways. New Christians have to be taught to observe, which means not just to be aware of what Christ did for them according to some particular doctrinal slogan, but to become observant in the sense of putting Christ first, ahead of every other loyalty. Key elements in catechesis would include knowing scripture and doctrine and practicing the sacraments and prayer—all in a way that purges away all contradictory and competing gods and spirits and loyalties and enables an integrated life of faith.”
