(1 Cor. xii. 28), and
occupied an important position in the Christian ministry. In the
_Didache_, or Teaching of the Apostles, we have an excellent
illustration of the teaching which was given to candidates for baptism
in early times. There can be little doubt that the _Didache_ was used as
a manual for catechumens for several centuries. Athanasius (_Festal
Epistles_, 39), for instance, says that "it was appointed by the Fathers
to be read by those who are just recently coming to us, and wish to be
instructed in the word of godliness" ([Greek: katecheisthai ton tes
eusebeias logon]). The instruction prescribed by the _Didache_ is very
largely ethical, and stands in striking contrast to the more elaborate
doctrinal teaching which came into vogue in later days. The _Shepherd of
Hermas_ too is another book which seems to have been used for the
purpose of catechesis, for Eusebius says that it "was deemed most
necessary for those who have need of elementary instruction" (_Eccles.
Hist._ iii. 3-6).

With the rise of theological controversy and the growth of heresy
catechetical instruction became of vital importance to the Church, and
much greater importance was attached to it. After the middle of the 4th
century it was regarded as essential that the candidate for baptism
should not only be acquainted with the spiritual truths and ethical
demands which form the basis of practical Christianity, but should also
be trained in theology and the interpretation of the creeds. Two books
have been preserved which throw a striking light upon the transformation
which had taken place in the conception of catechesis; (1) the
Catechetical Lectures of Cyril of Jerusalem; (2) the _De rudibus
Catechizandis_ of Augustine. Cyril's Lectures may be termed the _Pearson
on the Creed_ of the 4th century. He takes each article separately,
discusses it clause by clause, explains the meaning of each word, and
justifies each statement from Scripture. Augustine's treatise was
written at the request of a catechist, named Deogratias, who had asked
him for advice. After replying to the question of Deogratias, and giving
sundry counsels as to the best method of interesting catechumens,
Augustine concludes by giving a model catechetical lecture, in which he
covers the whole of biblical history, beginning from the opening
chapters of Genesis, and laying particular stress on the doctrinal parts
of Scripture. Cyril and Augustine differ, as we should expect, in th