CATECHISE, from a Greek word, katecheb, which means to resound, or sound into one's ears; hence to instruct by word of mouth. Pesons undergoing instruction in the principles of Christianity were hence called catechumens (Icatechoumenot), and the teacher appointed for this purpose was called a catechist. Hence any system of teaching by question and answer is called a catechism.
Catechisms have long formed one of the principal means employed for popular instruction in the truths and duties of the Christian religion. The composition of the first catechisms was, in all probability, suggested by the ordinary oral instruction of catechumens, and was intended for the help both of teachers and pupils. It appears to have been in the 8th and 9th centuries that the first regular catechisms were compiled, of which that by hero, a monk of St. Gall, and that ascribed to Otfried of Weissenburg, are among the most noted. At later periods, the use of catechisms prevailed chiefly among the opponents of the hierarchy, as among the Waldenses, the Albigenses, the Wickliftites, and, above all, among the Bohemian brethren. The term C. appears to have been first employed in its present sense among the latter. At an early period in the history of the reformation, the reformers began to avail themselves of this method of popu lar instruction, and their catechisms became important instruments in that great religious movement. In 1520, Luther published his first short catechism. In 1525, Justus Jonas and John Agricola were intrusted with the preparation of a catechism. In 1529, Luther published his larger and smaller catechisms, which found a place among the symbolical books or standards of the Lutheran churches. A number of catechisms were published also by the Swiss reformers, and by those of England and other countries. The Geneva catechisms, larger and smaller, were the work of Calvin. They were published in 1536, were speedily translated into various languages, and became acknowledged standards of the reformed churches, not only in Switzerland but in the low countries, in France, and in Hungary. The church of Geneva has set aside the authority of these catechisms.—
The Zurich C. is received as a standard in the church of Zurich.—The Heidelberg or palatinate C. is of greater importance, however, than any other as a standard of the .Swiss reformed churches. It was compiled by the Heidelberg theologians, Caspar Olevian and Zacharias Ursinus, at the request of the elector Frederic III. of the palati nate; it was published in 1563, was approved by several synods, and was subjected to a revision by the synod of Dort.—In the church of Rome, the Romish or Tridentine C. is of high authority. It was prepared in accordance with the decrees of the council of Trent, by archbishop Leon. Marino, bishop iEgidius Foscorari, and the Portuguese dotninican, Francis Fureiro; revised by cardinals Borromeo, Sirlet, and Antonian, and sanctioned by pope Pius V. It was published at Rome in 1566—The C. of the Orthodox Greek church was prepared by Peter Mogilas, metropolitan in Kiew, and published iu 1642. It received authority as a standard or symbolical book from a synod at Jerusalem in 1672. It is often called the larger Russian C., to distinguish it from the smaller C., prepared by order of Peter the great.—Besides these catechisms, which have a historic interest, or are of importance from their symbolical character, there have appeared at all periods, since the reformation, many others, both Protestant and Roman Catholic, some doctrinal, some controversial, some devoted to particular subjects, as the sacraments, or to particular purposes, as the preparation of candidates for admission to the Lord's supper, some adapted to the mental capacity of very young children, etc. The opinion, however, has.becomc prevalent, that doctrinal abstracts are not the best form in which religion can be presented to the young, and the use of catechisms has accordingly been in some measure relinquished in favor of other methods of instruction.