Catechetical Conversations | Regula Fidei-Rule of Faith-Rule of Faith

Catechetical Conversations

Written by Michael R. Walker

Friday, 06 May 2005 00:00

I just had a fascinating discussion with my four-year old daughter. We were sitting at dinner, and I was asking her a new question from the Children’s Catechism, which we have been working through, off and on, for quite awhile. We had talked about God creating Adam and Eve; we had talked about how God established a “covenant of life” with them (a.k.a. “Covenant of Works” in the Westminster Standards); we had covered the “what is a covenant?” question. Now for the new one: “What did God promise in the covenant of life?” She had not heard the question before. The catechism’s answer was: “To reward Adam with life if he obeyed God perfectly.” But my daughter’s answer was: “He promised Adam that he could live in the Garden forever if he didn’t disobey.” Hmm. She was right. So we went with it, and I explained how what she said and what the catechism says are complementary. She got it. Great.

But then I asked another new question:

“What did God say would happen if Adam disobeyed?” The catechism’s answer: “God said he would punish Adam with death if he disobeyed.” My daughter’s answer, before I could utter the catechism’s: “Satan told the snake to tell Eve that she wouldn’t die if she ate the fruit. And he was serious. They ate the fruit, and they didn’t die.” Uh oh. What to say?

Well, we talked about how the snake, although he was serious, wasn’t telling the truth. My daughter responded: “Well, but the snake was serious. God just sent them out of the Garden when they disobeyed. They didn’t die.” Alright. Further discussion: we sorted out the difference between being serious and telling the truth, noting that one can be “serious” and be deceitful at the same time. She was tracking with it. Then we talked about the “spiritual death” or separation from God that Adam and Eve experienced, as well as the fact that, before the fall, they could have lived forever in their bodies, but after the fall, all people’s bodies die. Her response: “But we aren’t dying!” Great.

So we talked about how her great grandparents had died, and she noted that it was great that they are with Jesus. (A previous catechism question: “What else did God give Adam and Eve besides bodies? Answer: He gave them souls that will last forever.” She knew it.) So we talked about how our bodies, too, will die one day, if the Lord does not return first, and how the bodies of those who have died will be resurrected when Jesus does return. Jesus has overcome both the spiritual death and the bodily death of humanity. We know that we will live forever just as sure as Christ rose from the dead. Her response: big smiles, with notes that we’ll be with her great grandparents, and a great point that it was time for her bath.

Kids are wonderfully free thinkers. And some are even excellent critical thinkers. They are imaginative, often assertive, and starving for information, whatever information is put in front of them. By catechizing our children, we are informing their imaginative world, not stifling it. By letting them ask questions, doing our best to answer them faithfully and in an understandable way, and by guiding them into an understanding of the basic teachings of the Christian faith, we are honoring a key part of God’s intention for childrearing. As God instructed the Israelites regarding the commandments:

“Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates….be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery. (Deut. 6:4-12).

“Impress them on your children,” the Lord told Moses. We mustn’t forget the Lord who has rescued us, and we are called to order our family lives so as to keep Him at the center, with constant reminders, letting Him shape our hearts and minds. Catechizing our children is a part of this process. Make no mistake: their little worlds will be informed, and there are things they will not forget. Let us do our best, with the Lord’s help, to see to it that what informs them is God’s truth taught in Holy Scripture, and what they remember is the Savior and his grace. The church has been at this for a long time, and our tradition’s catechisms are the fruits of that effort. We should use them!

(For older children, and for adults, you might want to check out PFR’s edition of the the PCUSA’s Study Catechism. For younger children, I’m working on revising the traditional Children’s Catechism, which is an introduction to the Westminster Shorter Catechism, so that it reflects modern language better and has inclusive language for references to humanity. I’ll post it here when I’ve completed it. I’m fairly certain it’s “public domain” by now! If anyone has seen this done before, let me know. Remember that the Westminster Shorter Catechism and the Westminster Larger Catechism are both part of the Book of Confessions of the Presbyterian Church (U.S.A.), a part of our Constitution).

I’ll post some more “catechetical conversations” soon.

If you have stories of your own, you can offer them by posting a comment.

The Notebook

Calvin quotes

Here are a few quotes from Calvin's Institutes that I selected for inclusion in a church magazine to reflect the basic posture of Calvin's piety, oriented as it is toward magnifying the glory of God and subordinating self-concern. Unfortunately these don't convey the Christological centered-ness of his piety, but they convey where Christ leads us by the Spirit:

"We are consecrated and dedicated to God in order that we may thereafter think, speak, meditate, and do, nothing except to his glory."

"We are not our own: let not our reason nor our will, therefore, sway our plans and deeds. We are not our own: let us therefore not set it as our goal to seek what is expedient for us according to the flesh. We are not our own: in so far as we can, let us therefore forget ourselves and all that is ours. Conversely, we are God's: let us therefore live for him and die for him. We are God's: let his wisdom and will therefore rule all our actions. We are God's: let all the parts of our life accordingly strive toward him as our only lawful goal."

"We ought to we seek not the things that are ours but those which are of the Lord's will and will serve to advance his glory. This is also evidence of great progress: that, almost forgetful of ourselves, surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments. For when Scripture bids us leave off self-concern, it not only erases from our minds the yearning to possess, the desire for power, and the favor of men, but it also uproots ambition and all craving for human glory and other more secret plagues. Accordingly, the Christian must surely be so disposed and minded that he feels within himself it is with God he has to deal throughout his life. In this way, as he will refer all he has to God's decision and judgment, so will he refer his whole intention of mind scrupulously to Him. For he who has learned to look to God in all things that he must do, at the same time avoids all vain thoughts. This, then, is that denial of self which Christ enjoins with such great earnestness upon his disciples at the outset of their service."

Ecclesiology and the Cartesian Turn

Janos Pasztor offers a packed summary of some of the ecclesiological consequences of the so-called "Cartesian turn" - the rise of the anthropological starting point -- and often endpoint -- in the pursuit of knowledge that became dominant among philosophers in the 18th century and has characterize "Modern" thought):

"Theology itself was very considerably influenced by this development. It was a 180-degree turn: it began losing its theocentric character and became more and more anthropocentric. For these kinds of theologies it was not God who would come to man addressing him in his life-giving Word, but man would make attempts to approach God by means of an intellectual enterprise. A late twentieth-century representative of this trend of thought says: 'God is the object of my consciousness which I perceive in so far as I perceive something, that is I allot him a place within the framework of a sign-system, in order to be able to talk to others about this matter.' Consequently, the church is the people, who, by virtue of having accepted the common sign-system, are seeking common answers to the meaning of existence.

"These trends of thought, however respectable they might have been otherwise, have rejected most of the things the Reformers stood for. The divine Logos, the eternal Son, 'true God from true God, begotten not made, of one Being with the Father,' became the Logos of the philosophers, a principle and idea, or a set of thoughts. As Blaise Pascal put it, here one has to deal with the God of the philosophers instead of the God of Abraham, Isaac, Jacob, and Jesus Christ. Instead of listening obedience to the Word of God, one meets the rule of reason in rationalism; instead of the freedom of God's liberated children, one gets the freedom of the individual thinker in liberailsm. These ideas had a devastating effect on the field of Christology. They brought about what has been termed by Hungarian theologians, a Unitarian theology in everything but name."

"...the church is nothing but one of the many human organizations dealing with issues like religion and morals."

"....For people with that kind of idea, catholicity meant 'as opposed to confessional catholicity...the universal kingdom of spirit, but something other than the Holy Spirit,' if it meant anything at all."

Janos Pasztor, "The Catholicity of Reformed Theology," Toward the Future of Reformed Theology (Eerdmans, 1999), p. 29.

Recovering the Wounded: Healing a Church in Exile

Psalm 147:2: "The Lord builds up Jerusalem; he gathers the outcasts of Israel."

Commenting on this verse, Calvin expreses confidence that God would ultimately restore the Church from the ruinous state that formed so much of Calvin's own life:

"In calling God the former and architect of the Church, his object is to make us aware that by his power it remains in a firm condition, or is restored when in ruins. Hence he infers that it is in his power and arbitrament to gather those who have been dispersed. Here the Psalmist would comfort those miserable exiles who had been scattered in various quarters, with the hope of being recovered from their dispersion, as God had not adopted them without a definite purpose into one body. As he had ordered his temple and altar to be erected at Jerusalem, and had fixed his seat there, the Psalmist would encourage the Jews who were exiles from their native country, to entertain good hope of a return, intimating that it was no less properly God’s work to raise up his Church when ruined and fallen down, than to found it at first. It was not, therefore, the Psalmist’s object directly to celebrate the free mercy of God in the first institution of the Church, but to argue from its original, that God would not suffer his Church altogether to fall, having once founded it with the design of preserving it for ever; for he forsakes not the work of his own hands.

This comfort ought to be improved by ourselves at the present period, when we see the Church on every side so miserably rent asunder, leading us to hope that all the elect who have been adjoined to Christ’s body, will be gathered unto the unity of the faith, although now scattered like members torn from one another, and that the mutilated body of the Church, which is daily distracted, will be restored to its entireness; for God will not suffer his work to fail.

In the following verse he insists upon the same truth, the figure suggesting that though the Church labor under, and be oppressed by many diseases, God will speedily and easily recover it from all its wounds. The same truth, therefore, is evidently conveyed, under a different form of expression — that the Church, though it may not always be in a flourishing condition, is ever safe and secure, and that God will miraculously heal it, as though it were a diseased body."

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