Recatechizing the confirmed for evangelizing.

Catechization is one way of translating, transmitting, and communicating the faith. This includes the message we hand down from generation to generation within the church ("traditioning" the biblical and churchly stories) and the message we hand out to those without the church and its faith (telling the good news of God's love in Christ). Church history records the church's growth and strength--or their opposites--as it attempts to carry out God's mission in the world. Faithfulness in that tradition is central to the church's life and health.

The word "catechism" can refer to any handbook for teaching the fundamentals of a subject, but it has come to be used for teaching basic religious principles. Such handbooks--condensations of the Christian message with questions and answers--have long been a part of the Christian tradition, based on the Ten Commandments, the Apostles' Creed, and the Lord's Prayer, plus explanations of the sacraments. Christians have used this tool to teach and learn the faith for centuries. Negative experiences in Confirmation classes have soured some church members on their value, but they can be handbooks of hope for new generations looking for answers.

I shall look at Luther's Small Catechism because I know it best and have heard from it a message of grace on doubt-filled, hopeless days. I shall also examine the catechisms from the Reformed tradition, not just because I've been surrounded by Calvinists all my life (including my wife's family) but because the ELCA is in full communion with the Reformed Church in America, the United Church of Christ, and the United Presbyterian Church. Their catechisms include the sixteenth-century Heidelberg Catechism, whose coauthor Zachary Ursinus was a student of Philip Melanchthon. Like the Evangelical and Reformed Church--now apart of the United Church of Christ--The Moravian Church affirms both Luther's Small Catechism and The Heidelberg Catechism. The seventeenth-century Westminster Catechism represents a hundred years of development of the Calvinist tradition in the British Isles, continuing strong in Scotland and America.

The Episcopal Catechism is a contemporary educational tool of the newest ecumenical partner in mission of the ELCA. This handbook has the advantage of explaining issues in more contemporary language. There is by no means complete agreement among these catechisms on all issues, especially sacraments. But there is agreement on the gospel--the message Christians affirm together and together are called to share with the world, including the world of youth.

Handbooks for hope reviewed

The catechisms of Luther, like the Heidelberg and Westminster catechisms, have historically played a significant role in training Christians in faith-based discipleship. In its rush to be contemporary and relevant, the church has often chosen to overlook resources like the catechisms because they seem outdated. Westminster's question about "the chief end of man" may be set aside because its language is not inclusive. Heidelberg's opener, "your only comfort in life and in death," may be ignored because some Gen Xers want hope more than comfort. But ignoring these powerful Christian questions may make us miss the hope given by belonging "body and soul to my faithful Savior, Jesus Christ." (1)

Belonging to Christ also reinforces youth's sense of identity as children of God. Are not youth still concerned about origins and purpose? Young people today wonder about some of the same things humanity has for centuries, things like Where did we come from? and Why are we here? The catechisms from various Christian traditions address such inquiries and should therefore not be ignored. For example, the book of Ecclesiastes echoes in many of the songs of today's pop culture. The meaninglessness of life is expressed in lyrics with which many young people can identify. Is this true--is there no purpose to life? The catechisms give an answer different from that of pop culture. When we hear that our "chief end...is to glorify God," we realize that there is a reason for our being. We are to give glory to God through worship, serving others, and in the very way in which we live our lives.

There are, however, other gods vying for this glory. Things such as money, sex, power, and fame all compete for the attention of our youth. The first article in the Creed, according to Luther's Large Catechism, answers the question, "What kind of a god have you?" A child could answer: "First, my God is the Father, who made heaven and earth. Aside from this one alone, I regard nothing as God, for there is no one else who could create heaven and earth." (2) This helps youth answer the question, Where did we come from? Luther's confession, "I believe that God created me and all that exists," points us to the view that we are not cosmic accidents or just a random jumble of cells. (3) Instead, we are part of an intricately crafted creation with purpose and meaning behind it, where all the blessings that sustain life come as blessings of God's goodness and love.

The commandments

Acknowledging God as the author of life calls us to loyalty and faithfulness, as is seen in Luther's opening to the Ten Commandments. For to "have no other gods" than the LORD your God demands that you "fear, love, and trust God above all things." (4) Notice that faith is commanded: an impossible demand if "we are in bondage to sin and cannot free ourselves" as Augustine, Luther, and Calvin, drawing on St. Paul, agreed. Luther says, God gives what God demands: faith in the shape of trust is created by the Holy Spirit through the gospel.

For Luther, the rest of the commandments function both to show us God's will for our lives and actions and to show us that we are sinners whose sins violate God's call to love. The Heidelberg Catechism puts it in strong language, like that of the young Luther: "by nature I am prone to hate God and my neighbor." (5) We sin in "thought, word, and deed," says the Westminster Catechism. (6) The Episcopal Catechism says that "since we do not fully obey the commandments we see more clearly our sin and our need for redemption." This catechism suggests that the misuse of human freedom roots in our rebellion against God and putting ourselves in the place of God. (7) Luther states that sin corrupts human nature and enslaves us to death and the devil. (8)

Youth relate to "being enslaved"; deadly addictions surround them. Young people know what it is like to be excluded and caught up in the temptations of the world's false advertising. They know that all is not right with the world. Something is wrong, and they experience it every day. The catechisms reiterate what is revealed in Scripture: sin is what is wrong. The catechisms name the potential for evil that is present in one's own heart and in the world; the source of the world's evil is sin.

Faith in Jesus Christ

Although they may recognize sin, youth need to know that they cannot overcome sin by their own power. Only by acknowledging Jesus Christ as Lord of their lives can the grip of sin be loosed. We have Luther's classic confession in the second article as an example: "I believe that Jesus Christ, true God, begotten of the Father in eternity, and also true human being, born of the virgin Mary, is my Lord." (9)

In the person of Jesus youth discover how God has redeemed the world and overcome sin. The Westminster Catechism speaks of Jesus' offices or roles as Prophet, Priest, and King. The Prophet reveals God's plan for the world. The King conquers evil for us. (10) The Priest offers himself as a sacrifice to make peace with God. The Episcopal Catechism picks up the priestly image and says Jesus' suffering and death were "the offering which we could not make" reconciling or making friends with God. It also explains "redemption" as being set free from the power of evil, sin, and death. (11)

Luther says that Jesus becoming "my Lord" means being my Redeemer who bought us and brought us back from captivity to the Devil, (12) "not with gold or silver, but with his holy, precious blood and with his innocent suffering and death." (13) This lordly Redeemer and redeeming Lord has rescued each one "in order that I might belong to him" (14)--a theme echoed in the beginning of the Heidelberg Catechism. This sense of belonging is built on a sense of identity that youth are God's good and beloved creations; even though they became lost and condemned, Christ ransomed them and brings them home.

The struggles of faith of older (and sometimes younger) adolescents can be helped by Luther's honest explanation of how difficult, if not impossible, it is to believe. "I believe...that I cannot believe in Jesus Christ...." (15) Luther explains by asserting that faith doesn't come about by one's own reason or strength, understanding or effort, brain power or will power. Faith is not simply one's own free decision. (16) Here we see how the catechisms give us a very realistic answer to the question of belief. Young people need to hear that they cannot create faith by themselves. Faith involves letting go and recognizing one's dependency on God. The world tells them that autonomy and self-actualization are the ultimate goals in life. They need to hear instead that they need each other, their families, the church, and ultimately the Holy Spirit; for it takes the Holy Spirit to make the gospel message understandable and believable by opening minds and freeing wills. They need to hear that when the hand of God has grasped us, we are able to hold on for dear life: that's faith. Then the Holy Spirit leads us into the community of faith, the church, and through life and death to resurrection for life eternal.

The sacraments

Faith can and does happen in the unbaptized through their reading the Scriptures or hearing them proclaimed by public preaching or personal witness to the gospel. Most Christians believe that the Word is made visible in water, wine, and bread--participation in the sacraments. Words are still needed, however, as Luther made it clear that without the Word spoken, the waters of Baptism would be just plain water and would do nothing. With the power of the divine Word at work, baptismal washing becomes a life-giving bath of rebirth, a reconstruction or re-creation of the person by the Holy Spirit (See Titus 3:5-8). The Episcopal Catechism also teaches that Baptism is "rebirth into God's family, the Church," and that "God adopts us as his children." Adoption is also the aim of the Incarnation: "The divine Son became human so that in him human beings might be adopted as children of God." (17) This is indeed a word of hope in a world where dysfunctional families have almost become the norm. Through baptism youth can be assured of their identity as children of God and of their place in the church with new possibilities for their lives.

The benefits and blessings of baptism are justification--being right with God, (18) forgiveness of sins, freedom from sin, Satan, and fear of death, (19) and the promise of eternal salvation. Both Word and sacrament are media or means of grace, i.e., the tools or instruments God uses to create faith in human hearts. The Lord's Supper gives gifts similar to Baptism, but Holy Communion is repetition, not initiation; daily food, not the first bottle; lifelong marriage, not the honeymoon. It's not for new birth, it is nourishment for the new life that follows birth.

Similarly, the assurance of pardon or declaration of forgiveness that is spoken in a worship service or a private conversation, by pastors or lay persons, is like preaching and witnessing: all these announce and convey God's forgiving love. In a way, Christians are returning to their baptism in repentance every time they acknowledge or confess their sins. And when young people hear the word of forgiveness spoken, faith is reawakened and they can receive a new start simply by believing that God's forgiveness is for them.

In the same way, what Luther calls the "mutual conversation and consolation" of Christian brothers and sisters is a mutual ministry of the gospel that aids all participants in their struggle against sin. (20) I spoke to a young man on a plane recently, an ex-Marine now working as a computer technician-manager. He had a very "tender" conscience and was troubled by much that he saw and experienced in the military and now in the business world. He also realized that he couldn't just withdraw from the world in an attempt to keep his conscience clear. We talked about how only the hope of the gospel can help the terrified conscience. Likewise, young people minister to their elders. I am very grateful for the many times not only seminary colleagues but also seminary students have ministered to me in times of terror or grief.

The Lord's prayer

The Lord's Prayer is the part of the Catechism that is better prayed than talked about. Luther's explanations can be read and meditated upon, even talked about in the family, but the explanations might best be turned into prayers. There are no easy answers for youth today. In times of crisis in these young lives, we do well to turn with them to God in humble petition. Their fears and concerns are best heard and then turned into prayers rather than subjecting them only to our advice. Being there for and with youth in times of trouble can be a tremendous help. Even when you don't know what to say, you can pray what they say. (21)

The catechisms from various Christian traditions have been around for a long time. They have not withstood the test of time simply because these churches insist on using archaic teaching methods. Rather, the catechisms are still valuable resources because, as they interpret Scripture and Christian doctrines, they address life's most profound questions of origin, purpose, and redemption. As we seek to teach youth about the faith, it is crucial that we work to translate their age-old wisdom into terms that can be grasped by today's youth.

(1.) The Heidelberg Catechism, Q.1, The Book of Confessions (Louisville: Office of the General Assembly, Presbyterian Church, 1999), 4.001 (hereafter Presbyterian BoC).

(2.) The Book of Concord, ed. Kolb and Wengert (Minneapolis: Augsburg Fortress, 2000), 432.11 (hereafter BC).

(3.) Luther's Small Catechism, BC 354.2.

(4.) Luther's Catechism, trans. Timothy W. Wengert (Minneapolis: Augsburg Fortress, 1996), 14; cf. Heidelberg Catechism, Q.94 Presbyterian BoC 4.094,45.

(5.) Presbyterian BoC, 4.005, Q5, 29.

(6.) Presbyterian BoC, 7.082, Q.82, 183.

(7.) The Book of Common Prayer (New York: Seabury, 1977), 848, 895.

(8.) Smalcald Articles, BC 310-11, par. 1-3.

(9.) Luther's Catechism, 22.

(10.) Presbyterian BoC, 7.023-7.026 Q.23-Q.26, 177.

(11.) Book of Common Prayer, 850, 849.

(12.) Large Catechism, BC 434.27.

(13.) Luther's Catechism, 22.

(14.) Luther's Catechism, 22. Cf. BC 355.4.

(15.) Small Catechism, BC 355.5.

(16.) The Episcopal Catechism also speaks of our loss of liberty when our relationship with God is distorted through sin, understood as seeking our will rather than God's. Book of Common Prayer, 849.

(17.) Book of Common Prayer, 858, 850.

(18.) Melanchthon summarizes the Lutheran understanding of justification in a summary of first two chapters of Ephesians in five Latin words. It takes a few more in English: we are justified by grace, through faith on account of Christ. Cf. Heidelberg Catechism Q21; Presbyterian BoC 4.021, 31-32.

(19.) The Episcopal Catechism says, "We share in [Christ's] victory over sin when we are baptized into the New Covenant and become living members of Christ" (Book of Common Prayer, 850). The baptismal liturgy in the Lutheran Book of Worship, p. 121, reads: "In Holy Baptism, our heavenly Father liberates us from sin and death..."

(20.) Smalcald Articles III, IV, BC 319.

(21.) The Catechism was converted into prayers in Luther's Small Catechism in Prayer Form (Minneapolis: Augsburg 1971). A different approach appears in Prayers Based on Luther's Small Catechism by Donald A. Wisner (Minneapolis: Augsburg Fortress, 1991). The Presbyterian BoC, section 4.120- 129, contains the Heidelberg Catechism with explanations of the petitions which were written in prayer form and can be very helpful in praying the Lord's Prayer.

Ralph W. Quere reviews a variety of catechisms and the roles they can play in equipping people for evangelizing. The first commandment calls us to loyalty and faithfulness, and the other commandments show us God's will for our lives and actions and that we are sinners whose sins violate God's call to love. In the second article of the creed Luther speaks of a lordly Redeemer and a redeeming Lord, who has rescued us in order that we might belong to him. Through baptism youth can be assured of their identity as children of God and of their place in the church. Holy Communion is repetition, not initiation; daily food, not the first bottle. The catechisms are valuable resources because they address life's most profound questions of origin, purpose, and redemption.

I have a long list of memories of Roger Fjeld in action. This includes his rock-solid support for Currents, also financially, and a wonderful afternoon and evening Peggy Eldredge, assistant editor, and I spent with their faculty some years ago discussing Wartburg' s participation in this venture. I remember his eagerness in writing back-page editorials for Currents and his tireless participation in the conversations that led to the "Covenant Cluster," which unites LSTC, Trinity, and Wartburg in a coordinated strategy of theological education. But I also remember his magnificent and hope-filled sermon at the tragic death of Professor Ralph Smith. For these and many other memories, I echo back to him his famous salutation: "Power to you, Roger!"