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.