The Assembly’s Shorter
Catechism
[The Charleston Observer,
10:29 (16 July 1836): 113.]
In this age of change and boasted improvement, we have witnessed with regret,
the increasing disposition of Christians to depart from ancient standards and
formularies of doctrines. How far the love of novelty has influence in
producing this state of things, we are not prepared to say. The fact is that
innovations and changes are easily effected, and the old paths are forsaken;
often, seemly because they are old and have been trodden by men of other ages,
and new ones are chosen, seemingly because they are new and without
examination, whether they will conduct safely or not.
Perhaps in no portion of the Christian church has the change been greater, than
in the congregational churches of Connecticut; ancient standards of doctrine in
these churches, have been suffered to pass away, not by a public and formal
objection, but by silent neglect on the part of individual churches in order to
accommodate and receive to their communion such as would dissent from doctrines
contained in their old standards. To this as one cause silently operating, may
be traced as we believe the gradual decrease of the congregational churches in
Connecticut, and the increase of other denominations. Doctrinal standards give
stability, and secure uniformity of sentiment and discipline, and then adhered
in the denominations embracing them, they serve to strengthen and increase that
denomination but when such standards are trodden down or thrown aside, the
denomination is changed in its distinctive character, notwithstanding the name
should be still retained.
The Saybrook Platform, on whose doctrinal basis, the Congregational churches of
Connecticut are organized, and on whose articles of agreement in discipline,
they have been consociated, have become an obsolete book—it is but little
known—and scarcely to be found in a bookstore for sale. By many of the younger
members of these churches, it is doubtful whether it has ever been read. It is
not long since that a proposition was made in the General Association of
Connecticut that a new edition should be printed, and that it should be recommended
to some booksellers to undertake the work.—But the proposition was opposed on
the ground that some Congregational pastors could not subscribe to the Platform
without reservations in regard to particular doctrines; and after some
discussion it was indefinitely postponed. It was apparent, that most of the
younger pastors chose to have the Platform lie forgotten and die a natural
death if it would. It is well known also, that some of our theological
professors cannot subscribe to this manual of doctrine without written
reservations. The creed also of individual churches, originally in substance in
strict uniformity to the doctrines of the Platform, and of the shorter
Catechism, are now subject to frequent alterations. In some, one doctrine is
omitted—in others more, and the language throughout changed for the purpose of
rendering the doctrines retained more palatable.—Frequent changes of pastors
also greatly contribute to changes in the creeds of individual churches; old
creeds are thrown by, and new ones substituted to be more accordant with the
taste of the age and the supposed improvements in theology.—In this manner, old
standards of doctrine are lost sight of, and many of the congregational
churches embrace a mixture of Calvinism, Arminianism, and nothingism, and in
this state are in danger of crumbling to pieces.
The loss of the Shorter Catechism to the congregational churches is very
great.—When that catechism was taught regularly in our schools and in our
families and on the Sabbath it laid a good foundation in the minds of children
for religious improvement, a foundation which contributed to consistency and
stability in after life. Though children have greater advantages for gaining
religious knowledge by means of Sabbath schools and Sabbath school libraries,
still, in point of doctrinal stability and knowledge of religious truth, it is
questionable whether they are to be compared with what their parents were when
they were children. The catechism has gone from families as well as from schools
and parents are in danger of leaving their own duty to be performed by Sabbath
school teachers and of acting as if the responsibility were taken off from
them. Parents should not feel that their own obligations are lessened, while
they have the co-operation of Sabbath school teachers. They can do that which
no other class of teachers can do in the religious education of children, and
all teachers need their co-operation and support. Religious education should be
commenced in families and by parents, and it should be conducted under their
watchful eye.
The Assembly’s shorter catechism is a standard manual, which will never wear
out. Religious parents have no occasion to be afraid of this, nor to lay it
aside as an obsolete catechism, though the phraseology in some trifling
particulars might be changed for the better, still as a whole, this catechism
is sound—we shall find no better catechism; it has been fully proved, and it
will be found safe for the rising generation.—We will remember the time when
this catechism was regularly taught in common schools, and under what
circumstances it was excluded. We have been associated with school visitors who
denounced it and who declared that they would prefer Paine’s Age of Reason
to be taught to the children. The fact is the great and essential truths of the
Bible are embodied in this catechism, and these truths have always been opposed
to the natural heart in man, and infidels and men of loose sentiments have
scouted them in past ages, and in the present age they continue to do this.
We should rejoice to have Christian parents bring back this manual into their
families, and to have them teach it to their children and to expound it to them
as they are able, and we should also rejoice to see it revived in our Sabbath
schools, and adapted as a text book in Bible classes. We have no doubt that the
effect would be salutary in forming the character of the rising generation.
We acknowledge our attachments to this catechism and we view it as a favorable
indication, that some pastors of congregational churches are reviving the good
old custom of catechising the children of their congregations from this manual
and that others are introducing it into their Sabbath schools.—The bringing back
of the catechism will be attended with more established views of doctrines in
our churches and will have an important influence in guarding the minds of the
young from the dangers to which they are exposed, from the cavils of infidels,
and the lax sentiments of the age.—[Hartford Watchman.]
[excerpted from The Charleston Observer,
Vol. X, no. 29 (16 July 1836): 113, columns 2-3.
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