What may be a good order for setting forth a catechetical instruction in religion?
This catechism follows the overall pattern and structure of the Orthodox Confession of Peter Mogila, approved by the Synod of Jassy (1642), confirmed by the four Eastern Patriarchs (1643), and reaffirmed at the Council of Jerusalem (1672), the same pattern adopted by the Longer Catechism of St Philaret of Moscow, upon which the present work is presented.
It takes as its basis the teaching of the Apostle Paul that the whole energy of a Christian, during this present life, is gathered up in the three great “theological virtues”: “Faith, hope, and love remain: these three, and the greatest of these is love” (1Co 13:13; see Q486).
This threefold plan is itself ancient and patristic: Blessed Augustine composed his own handbook of Christian instruction, the Enchiridion, precisely “on faith, hope, and love”; and the Apostle teaches that “the goal of this instruction is love, out of a pure heart, a good conscience, and a sincere faith” (1Ti 1:5; see Q486, Q607).
Both as catechumens and as members of the Church, those who would be disciples of Christ must therefore learn: (1) the doctrine concerning Faith in God, and concerning the Sacraments (Mysteries) which God has revealed in the Church; (2) the doctrine concerning Hope toward God, and the means of being grounded in it; and (3) the doctrine concerning Love for God, and for all that he commands us to love.
