10. Championing Catechesis In Contemporary Congregations
10
Championing Catechesis in
Contemporary Congregations
[The Reformation catechisms aim] to give a comprehensive exposition of the Gospel of Jesus Christ in the context of the whole Counsel of God and the whole life of the people of God. They sow the seed that germinates in the soil, brings forth living fruit, and provides good grain for use in the next generation. They shape the mind of the historical Church, building up its understanding of the Faith and directing its growth and development so that throughout all its changes from age to age it ever remains the same Household and Habitation of God built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief cornerstone.1
T. F. Torrance
It is our sincere hope, and indeed prayer, that we have succeeded thus far in encouraging readers to look more seriously into this biblical business of catechesis. Even more, we pray that some will take up the cause in their congregations, becoming champions for such efforts. Pastors, parents, elders, deacons, devout congregants—whoever may find their hearts stirred by what they have read in this book—can help make some of the things we have explored become reality in their own settings. To help advance this cause further we offer in this chapter essential concerns for would-be champions of catechetical ministries. For those church leaders who want to take serious steps toward renewing this ancient practice, we believe the following are seven vital elements in faithful, effective, and sustained ministries of congregational catechesis.
Much of what follows is a restatement and confirmation of what we have considered earlier in the book; on such items, our comments here are relatively brief. Some of what we say here is new material at this point, and on those elements we have somewhat more to say. From the title of this chapter it should be apparent that C is to be our featured letter. Each of the essentials we list below is thus set “in the key of C.” In the spirit of the reformation catechisms we take up each of the seven items below by means of a series of questions and answers.
1. Clarity of Concept
2. Conviction regarding Content
3. Comprehensiveness of Concern
4. Confrontation of Counterfeits
5. A compelling Continuity
6. Cultivation of Catechists
7. Commitment to the Cause
Clarity of Concept
1. Are Congregants Clear about the Nature of Christian Catechesis?
In order for a ministry of catechesis to truly take hold in a congregation and have staying power, members of the church need to be clear about its nature. It is incumbent upon pastors and other ministry leaders to make sure that people have such clarity. Steps toward achieving this might include written documents available either in print or online (or both), and made available to newcomers and old-timers alike. Those who are engaged in any phase of the catechetical journey should regularly be reminded of just what it is they are engaged in. Concerning the ministry of catechesis, pastors should both advocate and educate, both from the pulpit and in pastoral visits with congregants.
Our working definition of catechesis in this book has been as follows: Catechesis is the church’s ministry of grounding and growing God’s people in the Gospel and its implications for doctrine, devotion, duty, and delight. This simple description helps us tie together our rationale and our aims. It is, in other words, a brief summation of our overall concept of the task of catechesis. We noted also in chapter 1 that some may commit themselves to the work of catechesis without ever calling it by that name. We reaffirm that what matters most to us is to see the work advanced, even if it is called by some other name. It does matter, however, that congregants have clarity and consistency in their understandings.
A further unpacking of our definition may be helpful at this point. We call this “the church’s ministry” to remind us that this is a task to which the whole congregation must attend. It is not the task merely of pastors, priests, or parents. If there is not a commitment on behalf of the congregation as a whole, a ministry of catechesis cannot be as fruitful as it needs to be. Nor can it thrive over the long term. All members must come to prize this process of building believers and to take their appropriate places in the endeavor.
“Grounding believers” refers in particular to what we have called catechesis proper. Because this is so critical for the overall health of both individual Christians and of the whole congregation, we put in place a structure that ensures that all inquirers, baptismal candidates, potential members, and leaders be catechized in an orderly, intentional manner. “Growing believers” reminds us that catechesis is a lifelong process. We never really “arrive” this side of glory. And so we must press on.
Those we direct this ministry toward are God’s people. They are not our people, as though we were aiming to grow our own congregation and thereby make a name for ourselves as the builders of Babel sought to do so long ago (Gen. 11:4). We do not make disciples for ourselves, but only and always for the Lord. The calling of God’s people also envisions ongoing labor among those who may not yet be believers, so far as we can tell, but who have expressed an interest in the things of God and have been brought by God into the range of the church’s ministry. The Lord told an apparently fearful apostle Paul to keep testifying among the Corinthians even in the face of serious hostility. “I have many in this city who are my people,” he told Paul (Acts 18:10). Over the next year and a half as Paul proclaimed Christ crucified among the Corinthians, those who belonged to the Lord became evident.
We ground and grow God’s people in the Gospel, for it is, as we have argued from the outset of the book, the content for catechetical ministry. We may preach it, teach it, and unpack it in a variety of ways, but it is the Faith of the Gospel that is ever our content. We move on in the Gospel, but never from the Gospel. At the heart of the Gospel is the cross of Jesus Christ. At the heart of the message of the cross is the fact that Jesus died for us as the one and only, full and final, substitutionary sacrifice of atonement for our sins.
As we move on in the Gospel we have much to teach about the implications of that Gospel for doctrine, devotion, and duty. These three words correspond to what we summarized elsewhere as the Truth, the Life, and the Way. All this reminds us that the call to catechize is comprehensive in coverage. We preach the whole counsel of God that testifies to the whole position, person, and work of Christ, and we do so until everyone shall be presented complete in Christ (Col. 1:28).
To the triad of doctrine, devotion, and duty we add the word delight. This reminds us that all this instruction is really an invitation to experience more fully the abundant life Jesus came to bring (John 10:10). Learning the sound doctrine that conforms to the glorious Gospel; walking in the way of the Lord; demonstrating devotion to the one true and only living God—all of this is an invitation to “delight yourself in the Lord, and he will give you the desires of your heart” (Ps. 37:4). The Westminster Larger Catechism surely got it right: “The chief end of man is to glorify God and fully to enjoy Him forever.” God help us to always remember this promise of joy and delight as we seek to introduce and implement catechesis in our congregations.
2. Is It Clear to All Why This Ministry Is So Vital?
Congregants must know not only what catechesis is but also why the church considers this to be a vital ministry. Here we are offering a rationale for catechesis. On this point we have little need to say more. The entire book has been devoted to probing this very matter. We need only to reiterate our central conclusions thus far. We catechize because we must. For catechesis is both a very biblical idea and a faithful practice of the church through the ages. Where wise catechesis has flourished, the church has flourished. Where it has been neglected, the church has floundered. We catechize in obedience to the Great Commission of our Lord Jesus Christ and in imitation of the Lord’s own ministry when he walked among us. He has charged the church to make disciples from all people groups of the earth. This discipling requires a rigorous ministry of teaching obedience to all that Jesus commanded. Catechesis is precisely such a ministry.
3. Are the Ends for Which We Catechize Also Clear?
It is also necessary that congregants have clarity about the goals or aims of our ministries of catechesis. In other words, to what end do we catechize? Is the aim biblical literacy? Is the aim to grow the congregation numerically? Do we do this simply because this is what churches have done? We have been dealing with the matter of catechetical aims throughout this book, at least by implication. What we have implied earlier, however, we now seek to make explicit. There are many ways we might discuss the goals of catechesis. For the sake of simplicity, we do so now under three heads, and describe the principal aims of catechesis as confession, conversion, and conformity.2
Confession
Through faithful and effective catechesis we aim first of all at unity in our confession of the Faith. This is historically attested to by the development of the baptismal creeds and confessions, the emerging rule of Faith, and finally the fuller creeds and confessional statements that were adopted as part of the Christian Consensus to which we have made reference. The apostle Paul argued that achieving unity in the Faith was one of the proper goals of the church’s equipping ministries for which we have been gifted by the Holy Spirit (Eph. 4:13). While we are already one in the Spirit (Eph. 4:3), such unity “in the faith” is not a given. So long as there are false teachers to trouble us from without or from within, and so long as there are apathetic or rebellious sheep in our flocks, diligent attention to teaching the Faith will be essential. This aim reminds us of the historic language of lex credendi (the law of belief), of the theological concern for orthodoxy, and of training in what we earlier labeled the Truth.
Conversion
A second aim of our catechesis is that all of us, the teacher and the taught, together should wholeheartedly turn to the Lord. This involves ongoing realignment of our wayward affections and ongoing repentance for our rambling lifestyles. Conversion is a rich and multilayered word that captures these concerns and much more. Many Christians equate the word simply with being “born again.” Conversion includes this, to be sure, but it goes beyond this to incorporate lifelong goals of growing in godliness and sanctification. We aim at an ever-increasing and intimate “knowledge of the Son of God” (Eph. 4:13; Phil. 3:7–16). This aim corresponds to lex orandi (the law of worship, of prayer), to the concept of orthopatheia (that is, right affections), and to training in what we have called the Life.
Conformity
Finally, we catechize to fulfill the goal of growing in conformity to the likeness of Jesus Christ. This is God’s stated goal for all those he has foreknown (Rom. 8:29) and it was Paul’s goal in his own ministry as an apostle, herald, and teacher of the Gospel (Gal. 4:19). The goal is realized over time as we are transformed from glory to glory by the power of the Spirit (2 Cor. 3:17–18) and through the renewing of our minds as part of that process (Rom. 12:2). Our aim, in other words, is to grow as disciples of Jesus, as people who learn from him and follow him. To be like Jesus Christ is to love God with all one’s heart, soul, mind, and strength, and one’s neighbor as oneself (Mark 12:29–31). Both individual believers and the congregations of which they are a part are thus to “become mature, attaining to the whole measure of the fullness of Christ” (Eph. 4:13 NIV). Such an aim corresponds to what has been called lex vivendi (“the law of life”), to what could be called orthopraxy, and to training in the Way of the Lord.
Conviction Regarding Content
4. What Do We as a Church Community Consider to Be EssentialContent?
In chapters 4–6 we outlined and expanded upon our own proposals for essential catechetical content.3 The outline we offered may have had some original features but the content itself was really in keeping with historic precedents in catechesis. As we said earlier, when it comes to catechetical content novelty is the last thing we should strive for. Rather a faithful catechist will say, “what I received I passed on to you” (1 Cor. 15:3).
We have no illusions, however, that all church leaders will resolve to follow the pattern we have set forth here. There certainly are other ways to identify and frame the content for catechesis that can be faithful and effective in grounding and growing God’s people in the essentials of the Gospel and its implications for doctrine, devotion, duty, and delight. What matters is that church leaders have seriously considered how they would answer the question, “What do we consider essential teaching for our members?” If not the proposals set forth in the historic catechisms or the somewhat modified visions of that pattern we have suggested, then what will the church use as a basis for instructing its congregants? Church leaders should study and discuss the matter until consensus emerges.
5. How Many of Our Congregants Seem to Be Well Acquainted withThis Content?
Once agreement has been reached about what constitutes essential content for the church’s ministry of catechesis, leaders should next estimate how many of those regularly involved in the church have actually received instruction in these areas. Our guess is that this question will prove discouraging for many. Research in the North American scene, for example, has long been testifying to just how little church-attending Christians seem to know about the Bible and the Faith.4 When we have agreed upon our outline of essential teaching there is obviously much more that needs to be done: the teaching task that faces us is huge.
6. What Means Do We Presently Employ in Delivering This Content toCongregants?
If the answers to the previous question discourage, a likely culprit in the problem is our method of delivering such teaching. We may have adequately identified our essential teaching and yet not have identified effective ways of ensuring that this instruction reaches those whom God has entrusted to our care. We may have been relying upon a Sunday school program that formally engaged a majority of congregants but now attracts relatively few members.
In chapter 8 we considered the problems that arise from failing to “draw lines” in our Sunday school classes in order to distinguish things essential from important, but secondary and tertiary, concerns. We may be relying upon the new small group focus of the church only to discover that this has proven to be a structural pattern better suited for mutual encouragement than to sustained teaching of the Faith. Perhaps the pastor has assumed that others in leadership would work out this matter of essential teaching, while those others have been anticipating pastoral leadership in this area.
7. How Can the Situation Be Improved Upon?
If our answers to any or all of the previous three questions have proven disheartening, we should look to the Lord for wisdom in order that we may improve the situation. Throughout this book, especially in chapter 9, we have put forward proposals for moving the ball forward in this critical area of catechesis. We have also tried to point toward other resources which we hope will prove beneficial to readers and the churches they represent.5 In any event, we would urge church leaders not to be content with mediocrity or with a halfhearted approach to such vital matters. Let us seek rather to honor our Lord and serve his sheep by giving our best biblically informed, Spirit-empowered efforts to renewing the teaching ministries of our congregations.
8. How Can We Better Connect Ourselves to the “One, Holy, Catholic,and Apostolic Church” in Terms of Our Catechetical Content?
We leave the issue of catechetical content with one more plea to consider how we might better connect members of our particular local church with the grand and beautiful church of Jesus Christ that our confessions have identified as “one, holy, catholic, and apostolic.” In the spirit of unity and humility we urge local church leaders to remember that they are neither the first to attempt disciple making for Jesus nor the only ones doing so today. If we can connect to the larger church of which we are inextricably a part by prudent use of historic creeds, hymns, prayers, sacraments, catechisms, and practices, then let us do so. Not only can we advance by looking back in these ways, we can also learn much by looking around at what God is doing among his people scattered throughout the earth today. Some two billion name the name of Jesus nowadays. Jesus taught his disciples and prayed for them with a view to the unity of the church (e.g., John 13:34–35; 17:21–23). Paul commanded that we should make every effort to preserve the unity of the church (Eph. 4:3). But we have fallen tragically short of God’s heart in this regard. Here, then, is another area where we have much work to do if we would walk in step with the truth of the Gospel.
Comprehensiveness of Concern
9. How Are We Engaging the Heads, Hearts, and Hands of OurCongregants?
To achieve the catechetical ends we labeled above as confession, conversion, and conformity, it is necessary that both our content and our educational processes be comprehensive in scope. We seek to nurture faith, hope, and love toward Christ who is the Truth, the Life, and the Way. We long, in other words, to be a people who are taught by the Truth, liberated by the Life and, with increasing faithfulness, walking in the Way. In our ministries of catechesis, we must continually resist the temptation to reduce what must be whole-person engagement to something more narrow. If we fixate exclusively on stimulating the mind, or on simply warming the heart, or on busily engaging the hands, we shall miss the mark. All three concerns must be kept in view always as we labor to make disciples for Jesus. In the previous chapter we offered a number of suggestions that had in view such a holistic educational goal.
We recall that during the long period of “hearing the word” in the ancient catechumenate, the catechumens were engaged in a holistic journey throughout. They listened to God’s Word read and proclaimed, and became serious students of the Scriptures. As regular participants in all aspects of the liturgy except the service of the table, they heard the prayers of the faithful and joined in the hymns of the saints. And all along they were to be engaged in good works of love and service as they allowed the Lord to remake their patterns of living.
In the final phase of catechesis too the concern was comprehensive. They received daily instruction in the Scriptures, and committed to memory and heard exposited the Creed and the Lord’s Prayer. They sang and prayed, and had hands laid upon them every day as church leaders prayed for them. They continued their commitment to good deeds and participated in various spiritual disciplines, such as fasting, that helped train their bodies for service.
Jesus of course had trained the Twelve in a whole-person fashion. Their minds were challenged by his powerful and authoritative teaching. Their hearts were shaped as they joined him in prayer and worship and were deeply moved by his words and deeds. Surely this was the case when, for example, Jesus rebuked their posturing for position and power by having a young child stand in their midst (Matt. 18:1–6) or by stooping to wash their soiled feet (John 13:1–17). Of course, their hands and feet were continually employed as they followed their Master who had come to do the works of his Father (John 4:34) and now invited them to join him in doing the same (John 9:4).
All of this speaks wisdom to us regarding our own ministries of catechesis. It is not only by engaging the mind that we must proceed. Formal instruction in the sound doctrines of the Faith is critically important. But so is leadership in prayer and in song, in spiritual disciplines, and in taking aim at the affections of disciples, not merely at their intellects. And we must challenge and help redirect patterns of behavior, urging that (for instance) “the thief no longer steal, but rather let him labor, doing honest work with his own hands” (Eph. 4:28). We must urge all in the community not to let their anger lead to sin, not to permit corrupt speech to leave their lips, and in all ways to live lives of love in imitation of God himself (Eph. 4:29–5:1). Earlier we argued that much of the New Testament is in fact catechetical instruction. A quick review of the various letters immediately reveals this apostolic attention to every aspect of the lives of believers. No part of our being is to be left untouched by the Spirit of God’s application of the Word of God. For we are commanded to love the Lord our God with all that is within us—heart and soul and mind and strength, and to love our neighbors as ourselves (Mark 12:29–31).
There is one particular catechetical strategy that has the potential to deeply engage our minds, hearts, and bodies at the same time in a unique way—the singing of well chosen hymns of the Faith. Such singing was often a key feature in the history of catechesis. Ambrose of Milan wrote congregational hymns to catechize, and said of their usage in his church, “All therefore have been made teachers, who before were scarcely able to be learners.”6 Among those who were present singing the Faith under Ambrose’s ministry was Augustine himself. In his catechetical renewal efforts Martin Luther restored congregational singing to a significant place and wrote hymns such as “A Mighty Fortress Is Our God” for this use. Luther explained his rationale thus: “Our plan is to follow the example of the prophets and the ancient fathers of the church, and to compose psalms for the people in the vernacular, that is, spiritual songs, so that the word of God may be among the people also in the form of music.”7 Later hymnists such as Watts and the Wesleys gave great energy to instructing through their hymns. Some may protest that our songs of worship are to be sung to God alone. But Paul wrote that even while we sing and make melody in our hearts to the Lord, our singing is also a form of “speaking to one another in psalms, hymns, and spiritual songs” (Eph. 5:19). To the Colossians he said that such congregational singing was a critical element in ensuring that the word of Christ would dwell richly in our hearts (Col. 3:16).
We do well to ask about the catechetical value of our songs of worship. What vision of God do they convey? Do they serve well the proclamation of the biblical Gospel? Are the doctrines they exposit or imply sound doctrines that conform to the Gospel? Are our songs biblically based, and clearly so? Have we humbled ourselves to learn from the saints who have gone before us by singing the best of the songs from of old? Or do we limit ourselves to only the newest of the new songs? How can we do a better job of seizing upon the catechetical nature and formative power of our past and present hymnody?8
It is in the context of a holistic vision for shaping the whole person in the midst of the whole community of the church that all our formal efforts to catechize must proceed.
10. How Should Our Formal Instruction in These Critical MattersProceed?
A time-honored tag among schoolteachers is, “no impression without expres-sion,” and this is as true when we teach the Gospel to persons of any age as it is of teaching anything else. Expression takes at least four forms: answering questions on what has been presented; working out logically its implications and applications; positioning oneself by personal commitment to act on the truth one now sees; and actually obeying that truth by forming habits of thought and behavior that reflect it. Response to the Gospel message, whether spelled out in full as above or focused in a Christ-centered summary (“Believe on the Lord Jesus, and you will be saved” [Acts 16:31]), has all four elements to it.
In the Reformation period, which was, as we have already observed, an era of great educational endeavor, all-age catechizing based on the four fixtures of the catechism—the Apostles’ Creed, the Lord’s Prayer, the Ten Commandments, and the Gospel sacraments as instituted by Jesus himself—was a major pastoral concern. In all age groups ignorance was to be banished and Gospel truth clearly grasped. Accordingly, as was noted in chapter 3, catechisms were composed and published in abundance. The catechetical method they serviced, however, was redolent of the schoolroom—answers to questions first being memorized, followed by question and answer viva voce to ensure that the memorizing had been done, leading to explanatory exhortation to live by the truths thus learned. This was the accepted style for catechizing both children and adults. But by the end of the seventeenth century adult catechesis had largely vanished.
In the parishes that made up the Anglican church, the supreme enthusiasts for such catechesis had been the Puritan pastors inspired by Richard Baxter’s practice of family catechizing, which we considered earlier in the book. When they were ejected from the church in 1662 there was no one to carry the torch.
It was assumed that the catechism included in the Book of Common Prayer was for the confirmation of children, and that after confirmation church people needed no further instruction beyond what Sunday sermons would give them— a view that Western Anglicans generally still take for granted. This is where persuasion has to start.
Let it be said at once that the schoolmaster style and the stress on memorizing are not integral to adult catechizing, and that some fruitful variants on the old austere procedure have recently been developed. We think, for instance, of the runaway global success story of the Alpha course emanating from Holy Trinity Church, Brompton, London, and of its counterpart Christianity Explored, developed in All Souls Church, Langham Place, London. The latter, which may not yet be as well known as it should be, is a ten-evening course based on Mark’s Gospel, each session laid out as “an informal meal, a short Bible study, a talk . . . and a further discussion based on what the participants have just heard.” Alpha is similar. These courses are in effect (though perhaps without their makers and devotees realizing it) first steps in reestablishing adult catechesis as a regular part of church life.
There is more than one way to skin a cat, and no limit should be set to human ingenuity in packaging the catechetical process—provided only that the syllabus of the Gospel doctrine gets fully and properly covered, and that the need for the fourfold response to it we described above remains in view.
11. Is the Traditional Question-and-Answer Format of the ReformationCatechisms Still a Wise Pattern to Follow?
In light of what we said in answer to question 10 above, we dare not suggest that the traditional question-and-answer approach must always be retained. In the first place this approach, popularized by Luther, was not so widely used in catechetical efforts prior to the Reformation. And there have been numerous catechetical works in the centuries since that have not adopted it. In general we suggest that flexibility and variety in the actual shape of catechetical materials is the best course. Sensitivity to developmental concerns—both in regard to natural abilities and spiritual progress—should be taken into account, as should the matter of cultural appropriateness. It may well be that the pattern deemed best for sixteenth-century Europeans in a broadly Christianized world may prove to be far less fitting for many of our ministry contexts today.
On the other hand we should not simply dismiss the suitability of a question-and-answer format for at least some of our instructional efforts. T. F. Torrance argued for the enduring value of the form traditionally found in the Reformation catechisms:
It is an important step in any branch of scientific research to learn to ask the right questions. . . . Christianity does not set out to answer man’s questions. If it did it would only give him what he already desires to know and has secretly determined how he will know it. Christianity is above all the question the truth puts to man at every point in his life, so that it teaches him to ask the right, the true questions about himself, and to form on his lips the questions which the truth by its own nature puts to him to ask of the truth itself that it may disclose or reveal itself to him. Now the Catechism is designed to do just this, and it is therefore an invaluable method in instructing the young learner, for it not only trains him to ask the right questions, but trains him to allow himself to be questioned by the truth, and so to have questions put into his mouth which he could not think up on his own, and which therefore call into question his own preconceptions. In other words it is an event of real impartation of the truth.9
Confrontation of Counterfeits
12. What Are the-ismsof the Culture That Must Be Countered with theTruth? How Can We Do So?
As we suggested in the previous chapter, catechesis typically has a built-in contrast: “You have heard that it was said . . . but I say to you.” That is, in order to more clearly illustrate the truth of the Gospel we need to highlight the counterclaims of the competing cultures. In every age and culture there are false -isms—beliefs and worldviews that fly in the face of God’s revelation in Christ. Examples in our own age might include such -isms as materialism, godless humanism, religious pluralism, and so on. In faithful and fruitful ministries of preaching, teaching, counseling, and liturgy as well as through the hymns and songs we sing, we must identify and challenge these with the potent, liberating, universal, and unchanged truth of God’s Word.
13. What Idols of the Culture Must Be Countered with the Life? HowCan We Do This?
Another facet of this catechetical confrontation is to name and counter the idols of the surrounding culture that would lure the hearts of men and women away from the living God. Without question, even those in the believing community are not immune to the blandishments of these gods-that-are-no-gods (see 1 Cor. 8:4–6). Thus Israel needed to hear perpetual warnings in this regard (see, for example, the first two commands of the Decalogue [Exod. 20:3–6], Joshua pleading with God’s people as they were about to cross the Jordan into the land of Canaan [Josh. 24:14–24], and the psalmists and prophets warning against the idols of the nations, often with biting sarcasm [e.g., Psalm 115; Isa. 44:9–20]). John’s warning too is as pertinent as it ever was: “Little children, keep yourselves from idols” (1 John 5:21). A faithful catechist will be alert to the shifting identities of the idols in the culture(s) in which the congregants and their neighbors live.
14. What Perverse Practices of the Culture Must Be Countered with theWay? How Can We Do So?
Our third concern in confronting the cultural counter-catechesis is identifying and rejecting patterns of living that are plainly not-the-way. In his letters to churches and church leaders Paul regularly cites examples of such and continually calls for rejection, repentance, and return to the Way of the Lord. One example of this is in 1 Timothy 1 where Paul lists a number of lifestyle choices he describes as “contrary to sound doctrine in accordance with the Gospel of the glory of the blessed God” (1 Tim. 1:8–11). As with -isms and idols, the perverse practices we must confront will differ from context to context. Again, therefore, careful catechists keep their fingers on the pulse of the people.
Tragically, Christian history is replete with examples of church leaders not only failing to confront the unholy habits of the day but explicitly or implicitly endorsing them. We may think, for example, of pastors who have given aid to such evils as slavery or other expressions of racism or classism by perverting biblical texts from the pulpit. Sometimes more subtly, perhaps, pastors nowadays affirm practices in service of the cultural idols of wealth, beauty, success, and much more. Far from affirming such values, we must assault them with the potent and penetrating light of the Gospel.
A Compelling Continuity
15. Do We Have a Clear Vision for Progress in Our Catechetical Journey?
In chapter 8 we considered the importance of “drawing lines” by separating primary doctrines from secondary or tertiary ones. Such distinguishing between doctrines is linked to spiritual development concerns. We then suggested that the imagery of a journey (what Webber called the “Journey to Jesus”) is really essential as we envision and plan our ministries of catechesis and formation. Just as church leaders must come to consensus regarding what to teach, so also they should come to a clear vision of the faith journey they long to see their members take. A helpful resource for casting such a vision is the classic work of the Puritan John Bunyan, Pilgrim’s Progress. This book—which is the second most popular book of all time in terms of sales (second only to the Bible)—is really a catechetical text of a different sort. In place of an overtly didactic approach it presents sound doctrine and spiritual progress through a powerful and evocative allegorical tale.
16. How Can We Encourage This Progress from Step to Step in theJourney of Catechumens?
Once we have established a vision for our catechetical journey toward maturity, we need to think in very practical terms about how to encourage movement “from strength to strength” until “each one appears before God in Zion” (Ps. 84:7). In chapter 9 we sketched out our vision for such progress. The key is that our catechetical scheme needs to have some “teeth” to it. There are many churches where serious, substantive teaching is available on a regular basis. But in too many of those cases members find ways simply to opt out. The vast majority, in many cases, do not seem to be persuaded that such instruction is a necessity for them. What, if anything, can we do about this?
We have used the language of a Compelling Continuity. To compel, in contemporary English at least, has mostly negative connotations of forcing, coercing, twisting a person’s arm, and so on. Used as an adjective, on the other hand, to call something compelling is to suggest that it is convincing, persuasive, gripping. By appeal to this common adjectival sense of the word we suggest that we can and should in fact compel believers toward continuity in their journeys of faith. We envision at least three possible applications of these things.
First, by following something along the lines of what we have suggested in the previous chapter, a program should have built-in compelling components. The plan we put forth requires at least some catechetical experiences before baptism, communion, membership, and leadership. We might suggest, further, that some minimal catechetical experience also be required as one of the bases for annual or periodic review whereby to keep one’s membership in good standing.
While some programmatic elements may be put in place that actually do compel in the sense of forcing people forward, there is another way to make catechesis compelling. Here we mean that a ministry of catechesis that is substantive, serious, well conceived, and carefully implemented will prove to be compelling on its own account. Whereas our previous suggestion speaks to an external compelling, we here have in mind an internal sort of compelling—the ministry itself and the fruit it bears will be so attractive and intriguing that people will find themselves drawn to it. May God grant that the testimony of catechized individuals and the fragrance of a well-catechized congregation will persuade others to joyously join the journey.
Finally, we would envision that both leaders and congregants alike would find that the love of Christ itself compels them to take this matter of catechesis seriously. Paul writes in 2 Corinthians 5:14 that “the love of Christ compels me” (NIV) to engage in the ministry of reconciliation. Paul is so gripped by, persuaded by, convinced of, and controlled by the love of Christ that he devotes himself completely to the Gospel ministry of helping men and women to be reconciled to God. We remember that Paul is writing to the believers in Corinth when he says, “We implore you on behalf of Christ, be reconciled to God” (2 Cor. 5:20). In our evangelical churches we often seem to think that pleading with others to be reconciled to God is only an appeal aimed at unbelievers. But here Paul is plainly pleading with Christians. Jesus died for them, becoming sin for them that they might become the righteousness of God (2 Cor. 5:21). He died for them so that they “might no longer live for themselves but for him who died for them and was raised” (2 Cor. 5:15). They had previously lived for themselves. Now in Christ they are created new: “The old has passed away; behold, the new has come” (2 Cor. 5:17). But the Corinthians—and there is lots of evidence in Paul’s two letters to support this assertion—were not walking worthily of their calling. So it is that Paul would urge, persuade, and implore these often aimless, arrogant, antinomian Corinthians to be reconciled to God. It is precisely this at which a faithful ministry of catechesis aims. We pray therefore that the love of Christ would compel all God’s people toward wholehearted participation in this pilgrimage toward confession, conversion, and conformity to Christ.
17. At What Age Should Our Catechetical Work Begin?
The question arises: How soon can we start? Can children, for example, be taught theology? If by theology we mean abstract, defensive, anti-heretical formulations, then the common response that children’s minds cannot handle such abstractions until they are about ten would seem to be right. But if by theology we mean (as we always should) good news about what our heavenly Father and our heavenly friend Jesus were, are, and will be doing for us and for others; how they have shown us their love for us; what they have promised to do to look after us from now on; and what we must do to please them and why, the teaching and learning of theology can ordinarily begin at the age of about three. Certainly Bible stories should be taught in abundance in Sunday schools and other such settings from the start as is done now, but certainly also simple relational theology, based on and illustrated by the Bible stories, should be taught in an intentional way alongside the stories themselves. By doing so we can help tie the particular stories to the larger and great Story of God’s redemptive dealings in Christ, and ensure that they not be reduced to moralistic tales that are disconnected from God’s glorious Good News.
Cultivation of Catechists
18. Who Is Actually to Do the Work of a Catechist?
Throughout most of church history two figures have been most vital as instructors in the Faith. Concerning the catechetical work that is centered in the home there can be no question that the Bible puts the burden of instruction primarily on parents, and especially on fathers. In ancient Israel parents were to talk about God’s commandments and his mighty saving deeds on behalf of Israel to their children and were to do so continually (Deut. 6:1–9; 11:18–21). This labor was to be supported by the entire community (Ps. 78:1–8). Paul, not surprisingly, casts the same vision, especially charging fathers with the responsibility to see that their children be raised “in the discipline and instruction of the Lord” (Eph. 6:4). In Jewish thought, the father is charged with final responsibility in these matters, as the head of the family. He may delegate responsibilities to the mother and even to others who may help with the instruction of his children. But the burden, finally, rests with him. The modern world may find this hard to believe, but the Bible is explicit.
Elsewhere, to be sure, the vital role of mothers in the formative task is clearly affirmed as well. Children are charged with obedience to both parents (Eph. 6:1; Col. 3:20), and the younger women are obliged to love their children to the end that the home be marked by godliness (Titus 2:4–5). We are reminded also of Paul’s commendation of Timothy’s mother and grandmother, who nurtured him in the faith (2 Tim. 1:5).
As exemplified by figures like Augustine, Luther, Calvin, Owen, and Baxter we see that pastors have historically assumed the primary responsibility for the catechizing of congregations. Like the father in the home, the pastor is a leader in the congregation. And, like the father, he may certainly call others into the catechetical work (he will, in fact, be wise to do so), but “the buck stops,” so to speak, with the pastor. This notion too is biblically founded. Paul’s call to his juniors Timothy and Titus to keep teaching and vindicating the Faith in the face of doctrinal confusion all around sounds like a constantly tolling bell in all three pastoral epistles: “Command and teach these things . . . devote yourself to public reading of Scripture, to exhortation, to teaching . . . keep a close watch on yourself and on the teaching” (1 Tim. 4:11, 13, 16). “Teach and urge these things . . . the teaching that accords with godliness” (1 Tim. 6:2–3). “What you have heard from me . . . entrust to reliable men who will be able to teach others also” (2 Tim. 2:2). “The Lord’s servant must be . . . able to teach” (2 Tim. 2:24). “Teach what accords with sound doctrine” (Titus 2:1).
All of this will place one more burden on the shoulders of the pastor, who will need to persuade his people that this is the way to go, recruit catechists and oversee their preparation for this service, and form a plan for introducing the new procedures. Courses of sermons? Other courses? Pilot schemes? The pastor has to work it out. Our only excuse for burdening our fellow clergy is that we believe it will be a great gain for this to happen.
Although the majority of the biblical mandates and models point to parents and to pastors (elders) as the central catechists, others too share the responsibility to teach. The mature are to teach the less mature (Titus 2:3–4; Heb. 5:12). Some appear to have received the spiritual gift of teaching but may not hold the formal teaching office of pastor-elder (Rom. 12:7). All in the congregation are charged to teach and admonish one another (Col. 3:16) by, among other things, “speaking to one another in psalms, hymns, and spiritual songs” (Eph. 5:19). We all bear a personal duty to attend to our own souls also. “Grow in the grace and knowledge of our Lord Jesus Christ” (2 Peter 3:18) and “make every effort to supplement your faith” (2 Peter 1:5). And this applies to any would-be catechists. That is to say, before we would teach others, we must be learners.
Perhaps 2 Timothy 2:2 best portrays the idea of raising and cultivating catechists. Paul writes, “And what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.” Paul plainly envisions that faithful ministries of catechesis will help to raise up more faithful catechists. This is intended, in other words, to be a reproductive work, as we normally understand all ministries of discipleship to be. As we catechize others we should ask God to make us aware of his gifts and calling to those learners. Certain ones among them, by God’s grace and through our discerning encouragement and further equipping, will themselves in time become effective teachers of the Faith.
19. Why Is the Matter of Character So Critical for Would-Be Catechists?
Due partly to charismatic preoccupation with spiritual gifts and partly to the Western world’s lack of interest in moral character as such, for the past half century the centrality of Christlike virtues (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit of the Spirit [Gal. 5:22–23]) in authentic Christian discipleship has been obscured. Catechizing, however, is a discipline which, when rightly managed, takes its recipients not only into orthodoxy but also into fellowship with God and, as one aspect of that fellowship, holiness of life. When Jesus said that a “fully trained” disciple will be like his teacher (Luke 6:40), he was referring to mental attitude and moral character, not just to skill in parroting off what the teacher taught. Most of his own specific teaching was on behavior, one way or another. The catechisms of history bring out the prominence of ethics in the life of faith and discipleship by their expositions of the Decalogue; here it is perhaps the Heidelberg Catechism and the Westminster Larger Catechism that lead the pack. We must never lose sight of the fact that discipleship means learning not only sound faith in Christ but also conscious obedience to Christ, conformity to his character, and a lifestyle that is conscientiously sin free, in purpose at any rate. A great deal depends on the character of the catechist as well as on his or her didactic competence. Paul, a catechist par excellence in our sense of the word, told those he discipled to “be imitators of me, as I am of Christ” (1 Cor. 11:1; see also 4:16–17; Phil. 3:17; 4:9; 1 Thess. 1:6; 2 Thess. 3:19). Today’s catechist, like Paul, must be a convincing, winsome example of living by the truth being taught, in the power of the Spirit whose sanctifying work is being celebrated, and in a way that reflects the example of Christ. Catechizing seeks to transform weak and sinful beings such as ourselves into faithful worshipers of God in Christ, holy and disciplined followers of their Lord, self-denying servants of God and his church, clearheaded travelers through this often hostile world, and passionate outreachers to the needy and lost, and it is vital that in all these respects catechists themselves be good role models.
Catechists must know their theology before they start; they must, in other words, have been catechized themselves so that their minds are trained to communicate the saving truths they themselves live by. Then they need to be clear on what discipling is, that it is their precise job, and that it is not completed until those at the receiving end can and do, however simply, actively express in word and life the Faith their instructors have sought to share with them.
Commitment to the Cause
20. How Can We Lay Foundations for Long-Term, Faithful, and FruitfulMinistries of Catechesis in the Church?
When church leaders find themselves increasingly persuaded that our churches are in fact called to catechize, how should they proceed? Some might believe that fully implementing the broad outline of what we have been proposing would only be possible in the context of a new church plant. They may well be right. For those who are pursuing God’s call to a church-planting ministry, we would strongly encourage building catechesis into the very foundations of the church. It is easier to do this than to try to change a church culture that has been in place for many years or many generations.
What shall we say to those who labor for the Lord in already existing churches, as, of course, most pastors do? We certainly do not need more initiatives that begin with enthusiasm only to fizzle out in short order. Nor do we simply need another program in any of our churches—no matter how “successful” it may appear. What we need is a commitment to the cause of catechesis that will have staying power. Reflecting upon Psalm 78 we mentioned earlier that we ought to strive for a multigenerational vision. This is precisely what we would wish for those churches that determine to adopt some serious system of catechizing. Toward this end we would suggest the following.
Accurately assess the current situation. From the table presented in chapter 9, a grid emerges that permits us to evaluate specific aspects of catechesis that are, or are not, presently at work in our churches. We reproduce that table here having removed our suggestions concerning proposed content. Working through this grid (or something like it), key leaders in the church can try to assess the strengths and weaknesses of their church’s current practices, remembering that catechesis may well be occurring without it ever being called by that name and without many in the church being conscious of it. In the blank cells of the grid, evaluative remarks can be made, such as “strong,” “weak,” “non-existent,” and so on.
In most cases we suspect that there will be areas of both weakness and strength. In some cases the picture may already be quite encouraging; in other cases, it may seem rather dismal and disheartening. Whatever our analysis may be, we can use this as a starting point for trying to strengthen the catechetical ministry of the church, then use this sort of grid again periodically to check on the progress of things.
Cast the catechetical vision. Next we can begin to sow seeds in the minds and hearts of congregants for a new or strengthened ministry of catechesis. This can be done in conversations, teaching venues, from the pulpit, and so on. Bringing before the people healthy examples from those eras of catechetical flourishing that we considered in chapter 3 can be helpful. So too can sharing the stories of contemporary efforts from churches near or far. Conversely we can also appeal from the unhappy consequences that emerge from our uncatechized or counter-catechized churches, such as widespread biblical illiteracy and the apparent disconnect between our profession and our practice. We may consider having others read this book (or something similar) to help at this stage.
Cultivate consensus among leaders. Because it will take a good deal of effort from a good many people to put in place a faithful and fruitful ministry of catechesis that has staying power, it is necessary that as many as possible of those who have key roles of official or unofficial leadership consent to the vision. This will take time and will require cultivation of healthy relationships. People will need to be given opportunity to voice concerns and offer suggestions about how best to proceed. We should be careful, though, not to try to form actual catechetical strategies by a “committee of the whole.” A few people whose positions, passions, and gifts make them more or less obvious choices for leadership can serve the entire church by drafting and developing strategies and then tweaking them according to feedback received from others.
Start slowly but with resolve. We would suggest that movement toward a ministry of catechesis in a church where none has been in place previously be undertaken carefully. It is probably best not to attempt too much at once. Rather, small steps might be taken first. In one church the best beginning may be to establish a form of significant catechetical instruction for those who are already long-established members. Another congregation might determine that henceforth all who would be baptized or confirmed will have a catechetical experience along the lines we outlined in chapter 9. Still another church might decide to begin with a more rigorous membership training for future members. In these last two cases it will probably be necessary, as we said earlier, to “grandfather” in those who have already been baptized or are already members. But that should not discourage us from moving forward with resolve toward a more healthy future.
From Psalm 78 and other texts we are reminded that we need a long-range vision. Choices we make today may not bear much fruit in our own generation. But we may be planting seeds for healthy growth in future generations. The kingdom of God, Jesus said, is like a mustard seed—small and very unimpressive. But we dare not doubt what God can produce from the smallest and most humble of beginnings (Matt. 13:31–32). Churches often aim for big, showy, numbers-driven programs. But the biblical data certainly suggests that God’s way is quite different. God’s way is that of the seed (John 12:24) and of the meek (Matt. 5:5), that of making from foolish, weak, and lowly things—and from things that do not even exist—vessels that display his wisdom, power, and glory so that the only boasting that makes any sense at all is boasting in the Lord (1 Cor. 1:20–31).
Focus on families and children. While we are passionate about the need to restore a rigorous catechesis for adults, we also recognize that such efforts need to stand alongside similar efforts to faithfully catechize children, especially within the context of their families. Because of our failure to obey the biblical mandates about raising children of the covenant within the Faith, we wind up having to do far too much remedial work among adults. By the time they reach adulthood, many of our members have already been so thoroughly catechized in unbiblical thinking and values that our efforts to catechize them in the Faith of the Gospel become truly a steep uphill climb through very difficult terrain.
Aside from the obvious practical value that renewed attention to catechizing our children will have on our overall efforts to teach and feed the flock, there is simply the matter of our paying due attention to the biblical mandates and models. We have already seen how passages such as Deuteronomy 6:1–9, Psalm 78:1–8, and Ephesians 6:4 command us to raise our children in the Faith. There are also biblical examples of such faithful efforts. Paul wrote to Timothy with gratefulness for “your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice” (2 Tim. 1:5). And he went on to urge Timothy to “continue in what you have learned and firmly believe, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” Churches wishing to push forward a ministry of catechesis need to urge and help equip parents to do their absolutely vital part in such work.
Hone the hymnody of the church. As we pointed out earlier, our hymnody has significant power as a catechetical tool, as Ambrose, Luther, the Wesleys, Watts, Toplady, and countless others have recognized. The truth of the Faith joined to suitable and singable melodies can work their way into our hearts as well as our heads.
Scripture itself points us toward the wisdom of utilizing our hymnody for formation as well as for worship. The Psalms of the Bible, for example— Spirit-inspired song-prayers each one of them—were plainly intended for such a twofold emphasis. On the one hand, our songs are often directed Godward as we sing. But, at the same time, they become a means of a mandated “speaking to one another” that facilitates in our midst both the fullness of the Holy Spirit (Eph. 5:18–19) and of the Word of Christ (Col. 3:16).
What we sing when we come together in congregational worship is not only a matter of our proper doxology. It also has power to help clarify for the congregation matters of doctrine, devotion, and duty, and to enhance our delight in the Lord. It is an unwise pastor who pays little attention to the song choices of the song leader (all too commonly called “the worship leader” in our day). When all is said and done, the songs of the saints in worship may well have more lasting, formative power than the sermons preached by the pastor. We had best choose our songs carefully.
Adjust appropriately as needed. New (ad)ventures such as the ones we are suggesting are major steps in transforming the culture and practices of churches. They cannot be effected quickly or easily. And they should not be undone quickly either simply because we may not see immediate returns on our investment of time, talent, and treasure. We should expect that there will be bumps in the road and that mistakes will be made. We learn as we go, and we need to remember that while there is joy in the journey there will also be times of sadness and confusion. We are unrealistic if we expect everything to go perfectly, and we are unwise if we quickly dismantle our initiatives because of difficulties. Regular evaluation should be built into our plans. In humility we adjust course when and where needed. But by all means we should resolve to stay the course, knowing that if we are not weary in doing the right thing we shall surely reap a harvest in God’s good time (Gal. 6:9). Our labors in the Lord shall not be in vain (1 Cor. 15:58), and God’s Word, faithfully proclaimed, shall not return void but will accomplish God’s intended purposes (Isa. 55:11).
Share stories of formation. As we proceed with our new efforts, we should share our stories with one another and with the congregation. Not all our stories or experiences will be happy ones. Some of the formation that occurs through catechesis may prove to be painful or difficult. But we share these stories. Alongside them we share stories that we more easily recognize and readily accept as good. The many contours of our faith journeys—individually and corporately—may prove to be encouraging to other pilgrims who have just joined the journey, and may also move some to leave their places on the sidelines and begin a wholehearted engagement in their own pilgrimages.
Proceed with prayer. Finally, at every juncture let our efforts to catechize proceed with an abundance of prayer. Jesus prayed regularly as part of his own personal communion with the Father (Luke 5:16). He prayed as well for the spiritual well-being of his disciples (Luke 22:32; John 17). Paul’s pattern, as evident from most of his letters, was to pray regularly and earnestly for the churches. Many of the prayers he prayed are recorded in the Scriptures (e.g., Eph. 1:17–19; 3:14–21; Phil. 1:9–11; Col. 1:9–12) and church leaders today would do very well to use these prayers for their own congregants.
We pray both for individuals who are being catechized and for the entire church as it seeks to deepen its experience of unity of the Faith and of the knowledge of the Son of God, and so become mature (Eph. 4:13). Jesus had been the Teacher of the Twelve (Matt. 23:10; John 13:13). To the Twelve, and for our sakes as well, he promised that another Counselor would come—the Spirit of Truth whom the Father would send to us in Jesus’s name to be our Teacher and guide us into all truth (John 14:26; 16:13). It is by the work of the Spirit that lives are transformed and catechesis can be found faithful and fruitful. We may sow seeds or water them, but only God makes things grow (1 Cor. 3:6–7). Believing these things to be true, we pray. And as we pray, we labor in the Lord with all our might to the end that God alone would be glorified in our midst. May it be always so.