1. Building Believers The Old-Fashioned Way
1
Building Believers the Old-Fashioned Way
Thus says the Lord: “Stand by the roads, and look, and
ask for the ancient paths,
where the good way is; and walk in it,
and find rest for your souls.”
But they said, “We will not walk in it.”
Jeremiah 6:16
Some years ago, flying home from a conference of church educators, I (Gary) found myself engaged in a lively conversation with the affable gentleman seated next to me on the plane. Learning that I was a professor of Christian education, he began to tell me of his own religious journey. He had been raised nominally Catholic and had married a woman who was a nominal Jew. It all worked fine, he #8216;I could change.’” (Apparently, his commitment to Catholicism was not very deep.) I was especially struck by what he told me next. In order for him to become Jewish, he explained, he had to meet weekly with the local rabbi over a period of many months. The rabbi guided him toward familiarity with the basics of Jewish practices and beliefs. Only after receiving this instruction, and after experiencing a mikvah—a ritual immersion to solemnize his conversion—was he received into the community as a Jew.
This story reminded me of my sister’s story. She, like me, had been raised a nominal Protestant and had married a nominal Roman Catholic. They too were fine with this arrangement until children came. In this case, it was my sister who agreed to change. Once again, this adult conversion could not occur without systematic instruction. My sister was instructed by the local priest for several months. Then, in a rite of initiation, she was received into the Catholic church.1
Compare such stories to what happens in many evangelical churches today. How might we greet a visitor at the doors of one of our own churches? If we noticed the newcomer at all, we might bid her welcome, hand her a bulletin, and point her to a seat. If she visited the church a second or third time, some well-intentioned member of the church might be found already trying to persuade this new “member” to become a Sunday school teacher. But the recruiter might find himself competing with the choir director (or praise team leader), or the manager of some other understaffed ministry in the church who had also spied the candidate. What is unlikely to occur is that anyone would make serious inquiry into the newcomer’s own spiritual condition, or offer her a carefully conceived opportunity to be instructed in the Christian faith.
In some churches, of course, a plan may well be in place to introduce “seekers” to the Christian faith. Programs such as Alpha and Christianity Explored are proving very helpful in this regard.2 But an interesting phenomenon is occurring in many places where these ministries are undertaken. These evangelistic ministry efforts are attracting large numbers of church members as well as inquirers. It seems that many who already count as believers are hungry—famished, really—for a rudimentary knowledge of the faith. Have they never been taught Christian beliefs in a serious way? Seemingly not.
Historic Practices of Disciple Making
Historically, the church’s ministry of grounding new believers in the rudiments of Christianity has been known as catechesis. It is a ministry that has waxed and waned through the centuries. It flourished between the second and fifth centuries in the ancient church. Those who became Christians often moved into the faith from radically different backgrounds and worldviews. The churches rightly took such conversions very seriously and sought to ensure that these life-revolutions were processed carefully, prayerfully, and intentionally, with thorough understanding at each stage.
With the tightening of the alignment between church and state in the West, combined with the impact of the Dark Ages, the ministry of catechesis floundered in large measure for much of the next millenium.3 The line between natural and spiritual birth virtually disappeared. According to the centuries-old practice, infants baptized into the church were, in theory, to be catechized later in the faith. But too often nothing of the sort occurred. As a consequence of such neglect, great numbers of persons who claimed to belong to Christ had very little idea of what that might even mean.
The Reformers, led by heavyweights Luther and Calvin, sought with great resolve to reverse matters. Luther restored the office of catechist to the churches. And seizing upon the providential invention of the printing press just decades before their time, Luther, Calvin, and others made every effort to print and distribute catechisms—small handbooks to instruct children and “the simple” in the essentials of Christian belief, prayer, worship, and behavior.4 Catechisms of greater depth were produced for Christian adults and leaders. Furthermore, entire congregations were instructed through unapologetically catechetical preaching, regular catechizing of children in Sunday worship, and, in many cases, through the renewed practice of congregational singing of psalms and hymns.
The conviction of the Reformers that such catechetical work must be primary is unmistakable. John Calvin, writing in 1548 to the Lord Protector of England, declared, “Believe me, Monseigneur, the Church of God will never be preserved without catechesis.”5 The church of Rome, responding to the growing influence of the Protestant catechisms, soon began to produce its own. The rigorous work of nurturing believers and converts in the faith once for all delivered to the saints, a didactic discipline largely lost for most of the previous millennium, had become normative again for both Catholics and Protestants.
It could well be argued that the spirit and power of healthy catechesis was hampered by the hostile tone that entered the picture as Protestants and Catholics began increasingly using their catechisms to hurl attacks at one another. Nevertheless, this rebirth of serious catechetical discipling was a momentous step forward for all concerned.
The critical role of catechesis in sustaining the church continued to be apparent to subsequent evangelical trailblazers of the English-speaking world. Richard Baxter, John Owen, Charles Spurgeon, and countless other pastors and leaders saw catechesis as one of their most obvious and basic pastoral duties. If they could not wholeheartedly embrace and utilize an existing catechism for such instruction, they would adapt or edit one or would simply write their own. A pastor’s chief task, it was widely understood, was to be the teacher of the flock.6
Recent Departures from Catechesis
Today, however, things are quite different, and that for a host of reasons. The church in the West has largely abandoned serious catechesis as a normative practice. Among the more surprising of the factors that have contributed to this decline are the unintended consequences of the great Sunday school movement. This lay-driven phenomenon swept across North America in the 1800s and came to dominate educational efforts in most evangelical churches through the twentieth century. It effectively replaced pastor-catechists with relatively untrained lay workers and substituted an instilling of familiarity (or shall we say, perhaps, overfamiliarity) with Bible stories for any form of grounding in the basic beliefs, practices, and ethics of the faith.7
Thus for most contemporary evangelicals the entire idea of catechesis is largely an alien concept. The very word itself—catechesis, or any of its associated terms, including catechism—is greeted with suspicion by most evangelicals today. (“Wait, isn’t that a Roman Catholic thing?”) Ironically, as noted above, it was the Reformers who impelled the church of Rome to once again take catechesis seriously. In recent decades, while the Catholic church has renewed its catechetical labors with vigor, most evangelicals have not likewise returned to their own catechetical roots.8 (Where Roman Catholics once learned from the evangelicals, it now appears that it is we evangelical Protestants who have much to learn from them.)
In offering this book we hope to contribute to a much-needed evangelical course correction in these matters. We are persuaded that Calvin had it right and that we are already seeing the sad, even tragic, consequences of allowing the church to continue uncatechized in any significant sense. We are persuaded, further, that something can and must be done to help the Protestant churches steer a wiser course. The part we hope to play with this particular project is that of making the case for a recovery of significant catechesis as a nonnegotiable practice in specifically evangelical churches.
What we are after, to put it otherwise, is to encourage our fellow evangelicals to seriously consider the wisdom of building believers the old-fashioned way. Many contemporary evangelicals profess a predilection for being on the “cutting edge” of our cultural surroundings. We frequently look for new or novel ways to do things. We long to be relevant. We’re ready to change course on a dime in order to “meet people’s needs.” What we’ve been doing hasn’t worked, we reason. Therefore everything must change. The old models and programs have not produced the anticipated results, we discover. So we commit to new models and new programs that “the best research” suggests might get the job done. Or we look at what other “successful” churches are doing and convince ourselves that imitating them offers the best prospect for success.
Looking Backward to Move Forward
While the intentions that drive such attitudes are understandable, it manifests a lack of wisdom on our part when we are guided primarily by such thinking. The fact is, we tire ourselves out by constantly striving to reinvent the wheel. Is the current state of discipleship lamentable? It may well be so in many of our churches. But rather than looking for the latest technique, program, marketing scheme, or impressive model, we would do well to stop, take some deep breaths, and carefully reconsider our course. God’s words uttered through the prophet Jeremiah many centuries ago seem apt for us today:
Thus says the Lord: “Stand by the roads, and look, and ask for the
ancient paths,
where the good way is; and walk in it,
and find rest for your souls.”
But they said, “We will not walk in it.”
Jeremiah 6:16
We agree with the widespread conviction that many evangelical churches are in need of deep change today. Indeed, the fact that we share this conviction will be very obvious throughout this book. Our premise, however, is that the surest way forward is to carefully contemplate the wisdom of our past. We are not, as it turns out, the first ones who have ever had to wrestle with the issue of how to grow Christian communities and Christian individuals in contrary cultures. We are not the first to wonder about how to nurture faith in the living God and foster obedience to his way. It is not only contemporary church leaders who can teach us how to be “relevant” and “effective” in ministry today. We urge concerned church leaders to, in the language of Jeremiah 6:16, “stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it.”
In the Scriptures of the Old and New Testaments we find an abundance of wisdom for building believers who will live to the glory and honor of our God. There are models and mandates, principles and practices that are as relevant for ministry today as they ever were. Church history also provides us with numerous examples of vibrant, fruitful seasons in the lives of God’s people, when true disciples were truly being made, when whole communities were alive with and for God’s glory. We do not disdain the idea of looking around at contemporary models to find guidance for our own ministries of disciple making. But we do suggest that this not be our only source for wisdom, or even our primary source. Instead, we would counsel, let us look back before looking around. Our first gaze, of course, must be to the testimony of the Scriptures themselves. Whether we are considering historic practices or contemporary ones, as professed evangelical Christians all our thinking and efforts should be vetted by diligent study of, and contemplation upon, the Bible.
From this biblical basis, how shall we best proceed? Perhaps we could apply a version of C. S. Lewis’s familiar counsel. Lewis argued that for every book we read by an author who is still living, we should read one by an author who has died. Or, if that is too much for us, then for every three books we read by living authors, we should read one by a dead author.9 Our counsel here is that for every new method we meet that purports to promote congregational health today we look back to the well-tried methods that promoted congregational health in the past. Such an approach will serve us well in many areas, but perhaps none so important as that of making disciples for Jesus Christ. There is so much wisdom for us in the practices of those who have gone before us if we will only humble ourselves to listen and learn. Sadly, too many evangelicals are like the people of Judah to whom Jeremiah spoke. We hear the counsel to look to the old paths and walk in the good way. But, convinced that newer ideas are always better than those of the ancient and good way, we stubbornly resolve (as we read at the end of Jer. 6:16), “We will not walk in it.”
Signs of Return and Renewal
Happily, however, many young believers are beginning to recognize that newer does not always mean better. In what may well be a function of the so-called “postmodern turn,” it seems that some are now rejecting the modernist myths about inevitable progress. In the broader culture, examples of such thinking are readily apparent. Many new automobiles, though employing the very latest technology, are specifically designed to look like older, “classic” models. Baseball stadiums that were symbolic of the modernist “functionality” (Shea Stadium in New York, the Kingdome in Seattle, the Astrodome in Houston, Riverfront Stadium in Cincinnati) have been torn down or imploded and replaced with high-tech and high-comfort facilities that are self-conscious evocations of the old-time, classic ballparks.
Perhaps it is not surprising, then, that there is a movement afoot among younger evangelicals to re-embrace ancient paths from Judeo-Christian faith traditions. This trend has many and varied manifestations. It can be seen in the sometimes random eclecticism of the so-called emerging churches. It can be seen with a more thoughtful and sustained apologetic and rationale in the “Ancient-Future” vision of Christianity Robert Webber championed in his prolific writing and teaching ministry. Evangelical publishers have developed series of books dedicated to ressourcement based upon ancient practices of the church. Many individual congregations are finding their own ways “backward” (if we may put it like this), newly embracing the historic Christian calendar, moving toward more regular celebration of the Lord’s Supper, rediscovering historic hymns, and so on. Some believers have apparently concluded, with justification, that modernism—with its insatiable appetite for what appears newer, bigger, better—has effectively robbed us of many great treasures from our own Christian history. And so they are starting to look back with a mix of curiosity and longing.
We applaud much of this trend, though we would offer one cautionary remark. Some of this latching on to ancient practices is ad hoc in nature, and not sufficiently grounded in theological understanding or rationale. Just as it is unwise to take up new practices just for the sake of being different, so it is unwise to simply take up old practices because, though old, they have an appeal of novelty to us. We need to understand the contexts—historical, cultural, and theological—within which they arose so that we may properly assess their suitability for use today. Above all, as we have already said, we need to test those practices against the teaching of the Scriptures.
Sadly, the recommended habit of looking back has not yet led many evangelicals toward a reassessment of the practice of catechesis. It remains, for most, a hidden treasure. But a rediscovery of this particular treasure has the potential for a double blessing. It is a practice that, in its own right, will prove to be of great benefit to the church. And, what is more, because of its concern with grounding believers in the essentials of the Christian faith, it will also serve to make us wiser and more discerning about other practices we may encounter in our journeys backward.
What Is Catechesis?
Before we offer definitions or descriptions of catechesis, let us consider the term itself, as well as a number of related terms. Catechesis derives from a New Testament word for teaching—the Greek verb katecheo. The primary definitions of this term are “to share a communication that one receives” and “to teach, instruct.” Its overtones point to the weight and solemnity of the instruction being given. In classical usage, the term was used of poets addressing their hearers from a stage.10 In the New Testament, katecheo is one of a number of words referring to the giving of teaching or instruction. In chapter 2, we look at its usage in the New Testament, along with other biblical terms that have implications for the ministry we now refer to as catechesis.
At this point, we simply note that the word catechesis is biblical in origin. By the second century of the church, from that same Greek root a range of terms had arisen to describe various aspects of this vital ministry of teaching and formation that was becoming increasingly central to the life of the Christian community. These terms include:
• catechesis—a “catchall” word for this particular form of ministry; sometimes used to refer specifically to the process
• catechize—a verb referring to the process of teaching in this particular manner
• catechism—sometimes a designation for the actual content in which persons are catechized; often used today to refer to content in some particular printed format; sometimes, another “catchall” word for this form of ministry
• catechist—the teacher; the one who catechizes others
• catechumen—the learner; the one being catechized
• catechumenate—the sometimes formal, sometimes not-so-formal school of the faith that emerged in many churches to prepare new believers for their baptism and for full participation in the church’s life
• catechetical—an adjective with many possible applications; one use is in regard to the “catechetical schools” for Christian higher learning established in some cities, such as Alexandria, in the second and third centuries
• catechetics—the study of the art and science of catechesis (as homiletics refers to the study of preaching, and as liturgics refers to the study of worship)
Numerous definitions of Christian catechesis have been offered over the many centuries of its practice. Before proposing our own for consideration, we present a brief sampling of other definitions and/or descriptions of this vital ministry that we have found helpful. That catechesis is really a comprehensive and complex ministry becomes evident when surveying the breadth and variety of these suggestions. Catechesis is:
y the church, it signifies a system of instruction relating to the first principles of the Christian religion, designed for the ignorant and unlearned.”11
• “The process by which persons are initiated into the Christian community and its faith, revelation, and vocation; the process by which persons throughout their lifetimes are continually converted and nurtured, transformed and formed, by and in its living tradition.”12
• “The shaping of religious emotions and affections in the context of teaching doctrine.”13
• “Our coming to know who and whose we are. . . . our learning to be followers of the Incarnated One. . . .”14
• “The essential ministry of the Church through which the teachings of Christ have been passed on to believers throughout the ages.”15
• “The totality of the Church’s efforts to make disciples, to help men be-lieve that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ.”16
Most of the authors we have cited above actually use multiple descriptions of catechesis in their works on the subject. Indeed, it is very difficult to find one definition of catechesis that fully captures all that catechesis can and should be. But, in order to have a simple and concise place from which to begin our deliberations in this book, we suggest the following: 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.
Throughout this book, we will be considering this definition and building upon it, adding nuances and offering variations as we go. We will discover that catechesis is sometimes thought of in very narrow terms (primarily concerned with preparing new believers for baptism or confirmation) and sometimes in much broader terms (as the neverending ministry of nurturing believers in the faith). We will also discover that many have argued for the value of a pre-Christian catechizing of those who are intrigued by the call of the Gospel but are not quite prepared to heed it. All this leaves us with at least three distinctions in categorizing catechetical ministry, as follows:
• Procatechesis (or protocatechesis): This refers to catechizing those whom many contemporary church leaders would call “seekers” and whom the ancients might have called “inquirers.”
• Catechesis proper: This refers to the formal catechetical work of preparing children or adult converts for baptism or confirmation—that is, for their full inclusion in the life of the church.
• Ongoing catechesis: This refers to the ministry of teaching and formation that really is neverending as believers are continually nurtured in the way of the Lord.
An Overview of Our Explorations
We will be considering all these aspects of catechesis and more throughout the chapters of this book. For now, we would simply drop the following hints about the assertions we will be making as we proceed:
• Catechesis is a thoroughly biblical idea and practice, and we (that is, the evangelical movement as a whole) have strayed grievously from the mandates and models of Scripture in this regard. (The focus of chapter 2.)
• The practice of rigorous catechesis has proven to be essential and effective at numerous critical junctures in the life of the church, and there is much to be learned from this history for ministry in contemporary contexts today. (The focus of chapter 3.)
• Many forces have conspired to distract most of today’s evangelicals from the biblical business of catechizing, and there are significant consequences that have resulted from our failures in regard to this ministry. (Discussed in the Introduction and further in chapter 3.)
• Happily, there are a number of contemporary efforts under way to renew catechetical ministries. These are worthy of our serious observation and, in some cases, emulation. (As noted, especially, in chapter 7.)
• Catechesis involves instruction that is both ancient and essential. It focuses on the primary doctrines of “the faith that was once for all delivered to the saints” (Jude 3), and especially upon the glorious Gospel of the blessed God. Thus it aims to celebrate and preserve the unity of the church. (A focus of chapters 4 through 6; also of chapter 8.)
• Catechesis involves instruction that is holistic. It touches the entire person (and the entire community)—head, heart, and hands; doctrine, experience, and practice. (An emphasis of chapters 9 and 10.)
• Catechesis involves instruction that is highly relational and interactive. It is a ministry of the church and must be carried on in the context of the community of faith. (Another emphasis of chapters 9 and 10.)
• Catechesis involves instruction that is timely and culturally relevant. This ancient faith must always be presented vis-à-vis those alternative claims regarding truth, worldview, and lifestyle that dominate the age and culture in which the church lives. (A focus of chapter 8.)
• Catechesis involves instruction that is foundational for faith development throughout one’s life. While catechesis is often associated (and rightly so) with grounding persons in the basics of the faith, it also envisions practices for ongoing learning upon and within those very foundations that have been laid. (An emphasis of chapters 7 and 9.)
A Word about Words
The ministry of catechesis can, in fact, be meaningfully conducted without being labeled “catechesis.” The word itself is, as we have seen, derived from a biblical verb (we will argue further in the next chapter that the concept itself is thoroughly biblical). Nevertheless, some evangelical churches may be hesitant about speaking of catechesis today, lest it should appear that they are being led by church tradition rather than Holy Scripture. Some churches are, for similar reasons, resistant to the use of creeds. We have likely all seen church bulletins or road signs outside church buildings proclaiming, “No creed but Christ; no law but love; no book but the Bible.” Overlooking the obvious irony that such a statement, in fact, constitutes a rather concise and dogmatic creed in its own right, we should be sensitive to the cultural realities of various evangelical communities of faith. How, then, shall we best proceed?
On the one hand, we do well to avoid the “magic word syndrome,” that is, the supposition that you cannot engage in a certain practice without parading the word itself as a label for what you are doing. When all is said and done, what matters most is that we are obedient to the mandates of God’s Word. If haggling over the use of a particular term hinders our essential obedience from moving forward, then we should really count the cost before we engage in such fighting. In some contexts, insisting on retaining the term catechesis may actually prevent us from fulfilling the task of catechesis. If the term itself is to be such a stumbling block—because of personal or community-wide sensibilities—we really can manage quite well without it. We can simply call our task of grounding and growing believers in the faith by some other name: “faithful formation,” “maturity teaching,” “going for growth,” the “Truth and Wisdom Project,” or something similar.
On the other hand, reclaiming words carefully and patiently can be a powerful act of instruction all by itself. For example, many evangelical churches that recite the Apostles’ Creed have altered “I believe . . . in the holy catholic Church” to read “holy Christian Church” or “holy universal Church.” Such a choice can easily be defended, of course, by appeal to cultural sensitivities and by a desire for clarity over confusion. But other evangelical churches have determined that the word catholic is a beautiful term that captures and communicates more than “universal” does, and something beyond what “Christian” does, in this context. They further recognize that this ancient word actually predates the distinctions between the Eastern and Western churches, or between Protestants and Roman Catholics. And so, with the help of sound and sustained teaching, they retain the term in their recitation of the Creed.
In the spirit of the latter approach, we have opted in this book to use the word catechesis rather than substitute something in its place. Our strategy is to retain and explain, rather than to reject and replace. Our rationale for our retain and explain strategy includes the following points:
1. As we have already demonstrated, catechesis is a biblically based term.
2. Retaining the term encourages us to connect with two thousand years of our own history as Christians—something we reckon to be both honest and wise.
3. Retaining the term encourages a properly ecumenical spirit, allowing us to build bridges to link ourselves up with other Christian communities that have retained this biblically based and historically affirmed language of the church’s ministry of teaching and formation.
4. As we noted above, there is clear and mounting evidence of renewed interest in the ancient practices of the church, especially among younger evangelicals. Rather than turning people off, retaining and explaining the language of catechesis will, we believe, actually be very attractive to many in and near our churches today.
5. Finally, it seems clear to us that the term catechesis embraces a wider range of meaning than any available alternatives.
We might use instruction, teaching, nurture, formation, or invoke some other related term. But each of these actually represents a piece of the ministry that is catechesis; no one of them captures the whole of it. The words discipleship and discipling might be as close as we could come to familiar terms that parallel the less familiar (to evangelicals) catechesis. But discipleship and discipling arguably are larger words that embrace the ministry of catechesis within a range of ministries that includes, for example, training in evangelism and missionary endeavor as well.
Although we are determined to thus retain and explain the word catechesis, we do not begrudge those who, for reasons they believe to be quite valid, choose the alternate strategy of reject and replace. Instead, we enthusiastically support and celebrate faithful efforts of catechesis wherever we see them, regardless of how those labors may be labeled.
In the chapters that follow, we turn our attention to a fuller exploration of this labor of love, this task of teaching, this very good work of grounding and growing, forming and fashioning the people of God.