Midweek Musing- 11/27/24

Understanding the Catechisms: Roots of Faith and Reflection for Today

In learning the history of Christian education from Dr. Jack Presseau at Presbyterian College, I discovered that catechisms have served as a vital tool for teaching the faith. So, what is a catechism? Well, imagine them as the 17th-century equivalent of flashcards—concise questions and answers designed to help believers memorize and internalize essential truths of their faith. Just as children today might use flashcards to memorize math facts or study for a test, early Christians used catechisms to explore doctrines, scriptures, and theological concepts. These tools were especially critical in a largely oral society where printed materials were scarce, and formal schooling was not universal.

The Westminster Shorter Catechism and Westminster Larger Catechism, foundational texts for Presbyterianism, emerged from the Westminster Assembly in the 1640s, a gathering of theologians seeking to standardize doctrine in the Church of England. These documents, rooted in Reformed theology, were intended to provide a systematic way to teach core tenets of the faith to both children (via the Shorter Catechism) and adults (via the Larger Catechism). Their structure, composed of succinct questions followed by clear answers, made them accessible for individuals and families alike, ensuring the faith was passed from generation to generation.

For example, the Shorter Catechism famously begins:

Q: What is the chief end of man?

A: Man’s chief end is to glorify God, and to enjoy Him forever.

While their historical impact is profound, it’s essential to recognize that the catechisms were products of their time. The 17th century was marked by hierarchical, patriarchal, and exclusivist worldviews. As such, the catechisms reflect theological biases and societal norms that can feel restrictive and/or out of sync with modern values. For instance, their language often assumes a male perspective and reflects limited views on diversity, gender roles, and inclusion.

Today, the Presbyterian Church (USA) and congregations like ours embrace a vision of faith that celebrates inclusivity and affirms the unconditional love of God for all people. We seek to affirm the full dignity of every individual, acknowledging that God’s kingdom transcends the boundaries of race, gender, sexual orientation, ability, and socio-economic status. This commitment invites us to engage with the catechisms not as static relics but as dynamic conversation partners—texts that teach us, challenge us, and invite us to think critically about the gospel in our contemporary context.

The Presbyterian Church (USA) demonstrated its belief in the continuing value of catechisms with the creation and adoption of the Belonging to God: A First Catechism in 1998. Designed primarily as a teaching tool for children, this catechism sought to present the foundational truths of the Christian faith in language and concepts accessible to younger generation. Unlike the Westminster catechisms, which are included in the denomination’s Book of Confessions, Belonging to God was developed specifically for use in Christian education rather than as a confessional standard.

This modern catechism reflects the PC(USA)’s recognition that catechisms can still play a role in shaping faith but must be adapted to speak to contemporary audiences. In contrast to the formal, often dense language of the Westminster documents, Belonging to God uses approachable and inclusive language. It focuses on key themes like God’s love, the saving work of Jesus Christ, and our call to live as disciples, helping children understand their special place in God’s family as God’s beloved child and their role in the church and world.

For example, a question in Belonging to God asks:

Q: Who are you?

A: I am a child of God.

This straightforward yet profound response highlights the PC(USA)’s commitment to making faith accessible and affirming for all ages. It also demonstrates how catechisms can evolve to reflect the church’s understanding of the gospel in a particular time and place. While it does not carry the same confessional weight as the Westminster catechisms, Belonging to God serves as a reminder that teaching tools must meet people where they are, reflecting both the timeless truths of faith and the lived realities of modern believers.

By adopting this catechism, the PC(USA) acknowledged that catechisms, though valuable, are not infallible or immutable. They are shaped by their historical and cultural contexts and can—and should—be reimagined for new generations. This understanding challenges us to consider how tools like catechisms can continue to educate and inspire, while also aligning with our commitment to inclusivity, affirmation, and love.

As a congregation that values diversity and welcomes all people, we can embrace the enduring role of catechisms like Belonging to God as starting points for deeper conversation. They remind us that the journey of faith is not about memorizing perfect answers but about growing in love for God, one another, and the world God so loves.

Friends, at their best, the catechisms remind us of the power of disciplined reflection on faith and the importance of shared theological foundations. At their most limiting, they underscore the biases and cultural assumptions of their historical moment. As modern Presbyterians, we honor their historical significance while recognizing that our calling today is to live out a theology of grace and love that fully embraces the diversity of God’s creation.

May we continue to draw from the rich traditions of our faith, even as we boldly reimagine them in the light of God’s ever-expanding vision for an inclusive and affirming community. Let us glorify God and enjoy God forever—not by memorizing answers alone but by living lives that reflect Christ’s boundless love and justice.

In the name of the Father and the Son and the Holy Spirit. Alleluia Amen.

Clay