By Alex Fogleman
In a previous post, inspired by Matthew Lee Anderson and Greg Peters, I asked about questions and the goal of contemplation in catechesis. Do our understandings of catechesis aim towards rest? To help us in these musings, we can do little better than consulting the priest-poet George Herbert. Most known for his extraordinary poetry, Herbert was also a working priest (a “Country Parson” as he called it). In his recommendations on the “the parson catechizing,” he provides a remarkable account of the role of questions and the nature of language. Among many interesting points, Herbert touches on:
The role of catechesis within the pastor’s other duties and roles
The spiritual value of catechesis for the pastor himself (especially the cultivation of humility)
The reason for using a “universal catechism”
The importance for the whole congregation in catechesis
The appeal to the Socratic tradition as a catechetical antecedent
The correlation of catechesis with a poetic account of scriptural language
The relation between sermons, liturgical prayers, and catechizing
I’ve lightly edited the language to make it a bit easier to read and have broken it up into more paragraphs. Otherwise, enjoy Herbert straight from the tap.
The Country Parson values Catechizing highly: for there being three points of his duty: the one, to infuse a competent knowledge of salvation in every one of his Flock; the other, to multiply, and build up this knowledge to a spiritual Temple; the third, to inflame this knowledge, to press, and drive it to practice, turning it to reformation of life, by pithy and lively exhortations; Catechizing is the first point, and but by Catechizing, the other cannot be attained.
Besides, whereas in Sermons there is a kind of state, in Catechizing there is an humbleness very suitable to Christian regeneration, which exceedingly delights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification; for in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others; growing with the growth of his Parish.
He uses and prefers the ordinary Church-Catechism, partly for obedience to Authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from Parish to Parish, who like Christian Soldiers are to give the word, and to satisfy the Congregation by their Catholic answers. He exacts of all the Doctrine of the Catechism; of the younger sort, the very words; of the elder, the substance. Those he catechizes publicly, these privately, giving age honor, according to the Apostles rule, I Tim. 5. I.
He requires all to be present at Catechizing: First, for the authority of the work; Secondly, that Parents, and Masters, as they hear the answers prove, may when they come home, either commend or reprove, either reward or punish. Thirdly, that those of the elder sort, who are not well grounded, may then by an honorable way take occasion to be better instructed. Fourthly, that those who are well grown in the knowledge of Religion, may examine their grounds, renew their vows, and by occasion of both, enlarge their meditations.
When once all have learned the words of the Catechism, he thinks it the most useful way that a Pastor can take, to go over the same, but in other words: for many say the Catechism by rote, as parrots, without ever piercing into the sense of it. In this course the order of the Catechism would be kept, but the rest varied: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you see God make it? Then are there some things to be believed that are not seen? Is this the nature of belief? Is not Christianity full of such things, as are not to be seen, but believed? You said, God made the world; Who is God? And so forward, requiring answers to all these, and helping and cherishing the Answerer, by making the Question very plain with comparisons, and making much even of a word of truth from him.
This order being used to one, would be a little varied to another. And this is an admirable way of teaching, wherein the Catechized will at length find delight, and by which the Catechizer, if he once get the skill of it, will draw out of ignorant and silly souls, even the dark and deep points of Religion. Socrates did thus in Philosophy, who held that the seeds of all truths lay in every body, and accordingly by questions well ordered he found Philosophy in silly Trades-men. That position will not hold in Christianity, because it contains things above nature: but after that the Catechism is once learned, that which nature is towards Philosophy, the Catechism is towards Divinity. To this purpose, some dialogues in Plato were worth the reading, where the singular dexterity of Socrates in this kind may be observed, and imitated.
Yet the skill consists but in these three points: First, an aim and mark of the whole discourse, whither to drive the Answerer, which the Questioner must have in his mind before any question be propounded, upon which and to which the questions are to be chained. Secondly, a most plain and easy framing the question, even containing in virtue the answer also, especially to the more ignorant. Thirdly, when the answerer sticks, an illustrating the thing by something else, which he knows, making what he knows to serve him in that which he knows not: As, when the Parson once demanded after other questions about mans misery; since man is so miserable, what is to be done? And the answerer could not tell; He asked him again, what he would do, if he were in a ditch?
This familiar illustration made the answer so plain, that he was even ashamed of his ignorance; for he could not but say, he would hast out of it as fast as he could. Then he proceeded to ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtless the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushel, leaven, boys piping and dancing; shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of Heavenly Truths.
This is the Practice which the Parson so much commends to all his fellow-laborers; the secret of whose good consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is. This practice exceeds even Sermons in teaching: but there being two things in Sermons, the one Informing, the other Inflaming; as Sermons come short of questions in the one, so they far exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and labored, and continued speech.