The church in Western culture today is experiencing a crisis of holiness. To be holy is to be “set apart,” different, living life according to God’s Word and story, not according to the stories that the world tells us are the meaning of life. The more the culture around us becomes post- and anti-Christian the more we discover church members in our midst, sitting under sound preaching, yet nonetheless holding half-pagan views of God, truth, and human nature, and in their daily lives using sex, money, and power in very worldly ways. It’s hard to deny what J. I. Packer and Gary Parrett write:
Superficial smatterings of truth, blurry notions about God and godliness, and thoughtlessness about the issues of living—careerwise, communitywise, familywise, and churchwise—are all too often the marks of evangelical congregations today (Grounded in the Gospel: Building Believers the Old-Fashioned Way, 16).
This is not the first time the church in the West has lived in such a deeply non-Christian cultural environment. In the first several centuries the church had to form and build new believers from the ground up, teaching them comprehensive new ways to think, feel, and live in every aspect of life. They did this not simply through preaching and lectures, but also through catechesis. Catechesis was not only for children, but also for adult converts and even for leaders—all of whom were grounded in gospel truth by mastering, in dialogical community, material composed for their particular capacities and needs.
In the heyday of the Reformation, church leaders in Europe again faced a massive pedagogical challenge. How could they re-shape the lives of people who had grown up in the medieval church? The answer was, again, many catechisms produced for all ages and stages of life. Martin Luther and John Calvin both produced two, as did John Owen. The Puritan Richard Baxter produced three.
Almost Complete Loss
But in the evangelical Christian world today the practice of catechesis, particularly among adults, has been almost completely lost. Modern discipleship programs are usually superficial when it comes to doctrine. Even systematic Bible studies can be weak in drawing doctrinal conclusions. In contrast, catechisms take students step by step through the Apostles’ Creed, the Ten Commandments, and the Lord’s Praye—a perfect balance of biblical theology and doctrine, practical ethics, and spiritual experience.
Catechesis is an intense way of doing instruction. The catechetical discipline of memorization drives concepts in deep, encouraging meditation on truth. It also holds students more accountable to master the material than do other forms of education. Some ask: why fill children’s heads—or for that matter, new converts’—with concepts like “the glory of God” that they cannot grasp well? The answer is that it creates biblical categories in our minds and hearts where they act as a foundation, to be gradually built upon over the years with new insights from more teaching, reading, and experiences.
Catechesis done with young children helps them think in biblical categories almost as soon as they can reason. Such instruction, one old writer said, is like firewood in a fireplace. Without the fire—the Spirit of God—firewood will not in itself produce a warming flame. But without fuel there can be no fire either, and that is what catechetical instruction provides.
Catechesis is also different from listening to a sermon or lecture—or reading a book—in that it is deeply communal and participatory. The practice of question-answer recitation brings instructors and students into a naturally interactive, dialogical process of learning. It creates true community as teachers help students—and students help each other—understand and remember material. Parents catechize their children. Church leaders catechize new members with shorter catechisms and new leaders with more extensive ones. All of this systematically builds relationships. In fact, because of the richness of the material, catechetical questions and answers may be incorporated into corporate worship itself, where the church as a body can confess their faith and respond to God with praise.
Our people desperately need richer, more comprehensive instruction. Returning to catechesis—now—is one important way to give it.
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