Pro Studio – Week of 11/28

Pro Studio – Latin meaning “For Study”

Where Has Critical Appreciation Gone? – “The death of John Stott has led to a veritable flood of accolades and uncritical adulation over the last few months. A recent example was the memorial service for him at Wheaton College which raised a number of questions in my mind. One was the issue of what Stott himself would have thought of it.”

Christians and Alcohol – “The relationship of Christians to alcohol is one of those perennial issues. It has often been the source of heated disagreement and even separation. It is a particularly important topic in the United States, but, since much of the rest of the world is culturally downstream from the U.S., it affects every Christian to some degree.”

Q&A With Horton: Politics – “What is the relationship between Christianity and politics? What danger comes from confusing the two?” See also, Ancient Israel’s Government Today? and Faith and Voting.

What the Tolerant Must Tolerate – “To be a serious Christian in modern Western culture is to be the favoured easy target of every progressive thinker and every half-witted comedian. It is to have your sensibilities and your deepest beliefs on perpetual call for taunts, mockery and desecration. At a time when all progressives preach full volume for inclusivity and sensitivity, for the utmost care in speech when speaking of others with differing views or hues, Christians, as Christians, are under a constant hail of abuse and disregard. There is nothing too low or too vulgar.”

Character Does Not End at the Bedroom Door – “We do not yet know if Herman Cain had the affair with which he is charged. We do know, however, that the argument put forth by his attorney is shameful. When charges like these are made, a candidate cannot hide behind the bedroom door.”

How to Shrink Your Church – “So, God save us from the successful church.”

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Reformation Day

As we celebrate Reformation Day (the day that commemorates when Luther nailed his 95 Thesis to the church door at Wittenburg) today, I believe it appropriate to address an attitude that has appeared in the church. The attitude I speak of that relates to the Reformation is that of disdain for the 16th Century. There exists a complete lack of regard for the Reformation and what it accomplished or produced (Reformed Theology, ‘Calvinism’, etc.) within modern Evangelicalism, yet they are want to remember that without the Reformation, they most likely would not be where they are since they would probably be Roman Catholics.

Perhaps this has only been accentuated to me recently and the attitude has existed for a long time. I say accentuated because at the current institution I am studying at, I sit in an 1 hour and 15 minute class two times a week where the professor, as he walks us through the book of Matthew, continually lambasted the 16th Century and the study of Scripture that emerged from that era. Sometimes I get the distinct impression from him that if he could have his druthers, he would completely erase the 16th Century (at least in regards to the church) from history. Which ironically enough would throw him into the Roman Catholic church since this professor’s denomination came straight out of the Reformation.

Unfortunately he is not alone in his opinion, especially within his denomination. For example, the president of a sister seminary endorsed a book called “A Cultish Side of Calvinism” saying, “…I am grateful for this warning”. Further, a professor that I had in my undergrad stood before his class of freshman one day and stated that he ‘hates reformed theology’ adding to that a clarification that he knew that ‘hate’ was a strong word but that he was using it correctly.

What idea has taken hold in the minds of the men that the church no longer approves or appreciates her heritage? It is as though the church believes that the Holy Spirit has not worked in the church since the Day of Pentecost nearly 2,000 years ago. In some cases of church history, scholarship is thrown straight out the window and a direct path to John the Baptist is sought in order claim that the denomination remained unbroken from John the Baptist. (postulated in the book ‘The Trail of Blood‘) The belief that Baptists remained an unbroken line of  pure believers right from John the Baptist still holds water in many Baptist churches unfortunately. (Never mind that it is technically John the Baptizer, not John the Particular/General/Southern/Free-Will/etc. Baptist)

It is a great tragedy to me that the evangelical church has sought to separate itself from its roots and as a result, views the Reformation as a scourge rather than a great blessing. (Have we gone Roman Catholic all of a sudden in our view?) The Reformation, and all that came out of it, not only changed the landscape of the church bringing the true church to the forefront, but through it God ensured that the gates of hell did not prevail against His church. It is not as though the Reformation invented doctrine or that its intense study of Scripture was a new art; hence the name ‘Reformation’ and not ‘Revolution’. The true Gospel of Christ was re-discovered in the very place that the Roman Catholic church had sought to hide it from the people: Scripture.

This is why the Reformation is so vitally important to understand why evangelicals treasure Scripture. Prior to the Reformation, ‘church’ was a Latin Mass and you as the attendee, not knowing Latin, were reliant solely upon your priest and whatever he said was ‘gospel’. When men such as Luther, Calvin, Zwingli, Knox and others set out to study Scripture, they discovered a gospel quite different from the Roman Catholic church’s sanctioned message: a Gospel of Scripture, Faith, Christ, Grace and the Glory of God – not popes, mass, liturgies, works, or prayers to saints. Suddenly it was realized and proclaimed that Salvation was not based upon the pope, the mass, indulgence or special prayers, rather it was reliant upon Christ and His historic/redemptive work alone.

Then came the advent of the printed Scriptures made available to the common man. No longer were you required to be a monk, priest, or official in the church to read and understand the word of God. When this occurred, the quickly eroding foundation of the Roman Catholic church began to crumble from underneath them. The common man was now offered a true feast that would satisfy their famished soul.

That is the legacy of the Reformation. The common man given the Scriptures no longer bound and guarded by Romanism. Without the Reformation…where would we be? Let us praise the Lord for his intervention throughout human history: first, through Christ, then through the Reformation.

The Importance of Greek in the Matthean Genealogies

the manuscript of the New Testament; the first...

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We have all been there. We set out to read through the Scriptures and we come to the beginning of the New Testament. We get excited because within the next several books is the account of our Savior and the atonement he provided. Then our excitement is dashed upon the rocks as we encounter Matthew chapter one where 42 generations stare at us as if the whole book of Numbers was recounted at the beginning of the New Testament. Some of us labor through these first 16 verses as though they were a great pack upon our back on our Pilgrim journey, and others simply skip these verses with the notion that it is irrelevant. Yet it is in those verses that Matthew proclaims right out of the gate what it is he is going to preach – that this man Jesus the Christ is the foretold Messiah and heir to the Davidic throne. You may ask, “How do you pull that from 42 genealogies?”

I postulate that the reason for our lack of understanding the significance of these genealogies is two-fold. 1) We are so far removed from the 1st Century that we forget why genealogies are important (especially to Jews) and 2) many of our modern translations of this passage incorrectly translate the Greek. Below is a comparison of the Greek and two popular translations of Scripture for Matthew 1:15-16 (the NASB and ESV respectively).

Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος χριστός.

and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mar, of whom Jesus was born, who is called Christ. (ESV)

Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. Jacob was the father of Jospeh the husband of Mary, by whom Jesus was born, who is called the Messiah. (NASB)

I have taken the liberty to underline the specific Greek word I am about to address and underline the phrase that the English translations have put in its place. This word is the key to the genealogies and really brings the genealogy of Christ to significant meaning rather than a simple recitation of Christ’s lineage back to David.

The word that you see underlined in the Greek comes from the root γεννάω which is used for “beget, bring forth, generations.” The whole genealogy of this chapter is replete with this single word. Translated it would create the phrase “so and so begot so and so, etc,” rather than “the father of”. Why is this important? Because men do the begetting and women do the bearing in the procreation process. Hence, when it comes to Mary in verse 16, it states literally, “…the husband of Mary, out of whom Jesus, who is called Christ, was begotten.” The passive there, ‘was begotten,’ is pointing to something quite significant. Here Matthew is not just merely reciting the lineage of Christ, rather he is screaming to his Jewish audience that Jesus was not begotten by Joseph, rather Jesus was begotten by the Holy Spirit as he goes on to state in verse 18.

You don’t see that in the English translation because in an effort to make the reading more comfortable or natural for an American audience the translators have done away with the significance of what is said by Matthew. What is absolutely lost in many of our translations these days is the importance of how something is said and not merely what is said. This is why a study of the original languages is absolutely crucial to sound exegesis of Scripture. When Scripture is read as it was written, the significance of phrasing and word usages is highlighted, thus when we communicate Scripture we are able to articulately bring out what the author originally intended to communicate.

As future Bible Scholars, this is the challenge for my generation. We must not take the easy way out and simply think that knowledge of the English text is enough. The Gospel is so precious and supremely necessary that diligent work must be done to adequately understand Scripture as it is communicated in the original language in order that we can articulately communicate the truth.

The Necessity of Mortification

John Owen (1616-1683)

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“…but if by the Spirit you are putting to death (mortifying) the deeds of the body, you will live.” – Romans 8:13

I am currently working my way through John Owen’s work on The Mortification of Sin in the Believers Life. The first section he deals with why mortification is even necessary in the life of the believer with Romans 8:13 as the key verse. At te end of each section he gives summary statements that are profitable to commit to memory. I wanted to share them with you in order that a) they might assist you in your growth in the faith and b) that it might inspire you to read John Owen’s work and be the better for it.

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

The mortification of indwelling sin remaining in our mortal bodies, that it may not have life and power to bring forth the works or deeds of the flesh is the constant duty of believers.

The vigor, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.

Do you mortify; do you make it your daily work; be always at it while you live; cease not a day from this work; be killing sin or it will be killing you.

May these be of great benefit to you in reminding you to stay strong in the fight against the flesh. May the Lord grant you victory in the coming week.

Soli Deo Gloria

Why Catechism: Theological Laziness

It seems that there are few other pursuits that require such a little working knowledge than that of Christianity.

– Paul Watson –

Introduction

I have quoted my friend Paul Watson before, but I believe that the accuracy of his statement is poignant and worth repeating until it awakens the senses that the church has a real problem on its hands. Perhaps this quote was further engrained into my memory a couple of Sundays ago as I was commissioned to preach and teach at a church in south-eastern Kansas. As I concluded the sermon, on the Superiority of the Priesthood of Christ, the reaction of the audience was everything but enthusiastic and thankfulness to God. The congregation seemed completely disengaged and unaffected by the joy and blessing of having our salvation secured in the eternal priesthood of Christ as preached in Hebrews 5-10. Unfortunately the attitude did not stop at the end of the service. As I began the college sunday school class, we started with the first question of the Heidelberg Catechism which asks, “What is your only comfort in life and death?” As I started to work through the answer, evaluating each line and asking why each phrase was a comfort in life and death, I was met with an obstinate attitude and the question, “Why are you making us think?” Surprisingly this is not the only time I have encountered this question in the church or even in a college setting where thinking is your occupation for 2-4 years.

What follows in this post in strictly an evaluation of the current problem. In order to learn my proposed solution to this problem, you will have to wait for the following 3 posts. For, in order to understand the significance of a change in tactic, we must understand the position in which we currently stand. Please understand, the position in which we currently sit is by no means a pleasant one to deal with, but believe me when I say that there is hope and that it is completely within the means of the church.

Theological Laziness

It is evident that the level of biblical knowledge or theological clarity in the church is poor at best. However, it is not absent, which is a silver line in this otherwise gloomy cloud. But what is meant by theological laziness? By the use of this term I wish to communicate that the lack of biblical literacy in regard to the individual is not due to a lack of resources, for certainly we have an abundance of biblical/theological resources available to us in America. However, there is a growing trend of aliterate congregants in the church. That is to say, they have the tools and resources available to them to learn and grow, yet they willingly choose to not use them.

For an illustration of this point it is beneficial to pull from the experience of Dietrich Bonhoeffer when he attended Union Theological Seminary in 1930. It is telling that the experience had by him there is not all that different from our current position in the church. Upon observing the students there, he once wrote to a friend:

There is no theology here…they talk a blue streak without the slightest substantive foundation and with no evidence of any criteria. The students – on the average twenty-five to thirty years old – are completely clueless with respect to what dogmatics is really about. They are unfamiliar with even the most basic questions. They become intoxicated with liberal and humanistic phrases, laugh at the fundamentalists, and yet basically are not even up to their level. (Eric Metaxas, Bonhoeffer, 101)

This is the first aspect to the term “Theological Laziness”. The second aspect is what some have coined as ‘Parroting’. This is stated to denote those individuals who only quote and repeat books, systematic theologies, or the ‘right’ preacher and theologians. Rather than being fluent in the Scriptures, developing theological convictions from that, and using Scripture as the basis for checking theological systems, they rely on what certain individuals have said. While this may mean that they have a large understanding of theology, they are not much better off than those who choose not to learn because they fail to base their theological convictions on Scripture. (This is not to deny the value of Theologies and books however.) Further, the person has not spent time wrestling with Scripture and relying on the Holy Spirit to illuminate their understanding of Scripture. Again, Dietrich Bonhoeffer’s words are beneficial in this regard as well.

Not only quietness is lacking, but also the characteristic impulse towards the development of individual thought which is brought about in German universities by the more secluded life of the individuals. Thus there is little intellectual competition and little intellectual ambition. This gives work in seminar lecture or discussion a very innocuous character. It is more a friendly exchange of opinion that a study in comprehension. (Ibid., 104)

In case the individual plight is not sorrowful enough, the situation in the church is not much better. Preaching in the church tends to be shallow, application driven speeches rather than preaching Christ and Him crucified every Sunday. Further, hearing deep theology from the pulpit is a rarity these days. In the 1920’s and 30’s the church was hit with a wave of ethics and sociological centered preaching where the sermon was replaced with a message responding to the news paper and the ‘fundamentalists’. (Thank you Harry Emerson Fosdick). Further, due to the liberal emphasis in the church that arose, the Bible was subject to malicious attacks under ‘higher criticism’ that sought to discredit much of what Scripture tought on life and salvation. With this assault from the pulpit, many congregants forgot catechism or theological instruction and the emphasis on applicatory sermons was driven to such a degree that J. Gresham Machen stated there was no Christianity left to apply. Since that time, true Gospel preaching, preaching Christ and Him crucified has become rare or absent. Again Dietrich Bonhoeffer encountered this.

Things are not much different in the church. The sermon has been reduced to parenthetical church remarks about newspaper events. As long as I’ve been here, I have heard only one sermon in which you could hear something like a genuine proclamation, and that was delivered by a negro (indeed, in generally I’m increasingly discovering greater religious power and originality in Negroes). One big question continually attracting my attention in view of these facts is whether one here really can still speak about Christianity….There’s no sense to expect the fruits where the Word really is no longer being preached. But then what becomes of Christianity per se? The enlightened American, rather than viewing all this with skepticism, instead welcomes it as an example of progress. The fundamentalist sermon that occupies such a prominent place in the southern states has only one prominent Baptist representative in New York, one who preaches the resurrection of the flesh and the virgin birth before believers and the curious alike. In New York they preach about virtually everything; only one thing is not addressed, or is addressed so rarely that I have as yet been unable to hear it, namely, the gospel of Jesus Christ, the cross, sin and forgiveness, death and life. (Ibid., 106)

This situation has resulted in two pitfalls for the church. First, the church has become infested with false teaching and errant theology. Men have arisen in the spotlight preaching a false gospel that tickles the ears and have gone virtually unchallenged as they feed the self indulgent tendencies of mankind. Second, the congregants of the church have eroded their defense against false teaching by failing to be well versed in the truth. These two pitfalls have been the reef that many a ship of faith has wrecked upon. Pastors unconcerned with the diet of their sheep have produced sheep who care nothing of their diet. The watchmen of God’s flock have failed to keep watch and have allowed the wolves of false teaching into their pasture with the result of their anemic, defenseless sheep being devoured.

Born Out of Sunday School?

What is the root problem of the current situation? For years the church has implemented the Sunday School technique as a way to curb theological laziness and illiteracy but have the actual results matched the desired impact of the program?

Ken Ham in his book Already Gone explored this very question and found this: “Sunday School is actually more likely to be detrimental to the Spiritual and moral health of our children.” Perhaps this is due to the fact that Sunday School has not aimed to be as theologically accurate as it has aimed to provide an age appropriate story time. This is how Ken Ham described Sunday School.

In the hallways, the kids will split up by age and be welcomed into classrooms full of laughter and life and hope. Teachers will embrace these kids as if they are their own for about 45 minutes. They will pour their hearts and souls into the children and teens with the help of videos, various curricula resources, Bible stories, crayons, crackers, CD music, computer graphics, flannel graphs, white boards, cookies, cotton balls, popsicle sticks, prayers, and pipe cleaners…It all looks so safe and healthy – an inseparable part of the fabric of spiritual life in the western world. (Ken Ham and Britt Beemer, Already Gone, 37)

However, his findings completely demolished previously conceived ideas about the Sunday School program. According to his study, students who regularly attended Sunday School were more likely to: not believe that all the accounts/stories in the Bible are true/accurate, doubt the Bible because it was written by men, doubt the Bible because it was not translated correctly, defend that abortion should continue to be legal, defend premarital sex, accept that gay marriage and abortion should be legal, believe that God used evolution to change one kind of animal into another, view the church as hypocritical and believe that good people don’t need to go to church just to name a few. (Ibid., 39)

Conclusion

It would appear that the church’s effort to build the faith through Sunday School has not produced the desired result. In reflection upon my own experience with Sunday School, the accounts of Scripture were notoriously portrayed in a ‘fairy-tale’ manner rather than a Historical, Redemption fashion. As a result, when trials came later in life, the ‘fairy-tale’ approach left me with little to no foundation to fall upon and almost resulted in the shipwreck of faith. Indeed for some this lack of a proper foundation has resulted in just that.

Obviously, the Sunday School method is not the sole culprit to this condition. To look at this method alone and place the whole blame upon it is naive. It is a combination of factors that has led to this current situation, which will be addressed in later posts. Further, it is unwise to criticize a particular method without a plan to carry out in its place. Accordingly, in the following post (next Monday) we will cover the importance of theological knowledge and how methods certainly play a role in the success or failure thereof.

For now let it be said that I do believe that the Sunday School system needs an overhaul and in the coming weeks I will lay out an exact plan as to how this current mess we find ourselves in can be remedied. Perhaps it is time for the church to return to a historically proven method “forged through a kind of wisdom and life experience gained during an era in which Christians were less apt to simply react to the secular agenda and uncritically imitate its glitz, glamour and noise.” (Kim Riddlebarger, The Need to Recover the Practice of Catechism)

To read the Introduction to the Catechism series Click Here.

Cornelius Van Til and Belief in God

Cornelius Van Til

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Cornelius van Til was a Christian Philosopher, Presuppositional Apologist and Reformed Theologian born in Grootegast, The Netherlands, in 1895. If you are not familiar with him, I highly suggest reading his works such as The Defense of the Faith, A Christian Theory of Knowledge  or even his biography Cornelius Van Til: Reformed Apologist and Churchman. Further, Presuppositional Apologetics (also referred to as Reformed Apologetics) may seem very foreign to you, but it is the apologetic school that believes that Faith in God is the only basis for rational thought. This approach emphasizes the presentation of Christianity as revealed – based on the authoritative revelation of God in Scripture and in Jesus Christ. Its most common forms find absolute and certain proof of Christianity in the absolute and certain character of the knowledge that God has and that He has revealed to humanity. (For further reading about apologetic systems read Ken Boa and Robert Bowman’s Faith Has Its Reasons)

I recently read his pamphlet Why I Believe in God and was greatly encouraged by his sound defense of his believe in the existence of God. In his speech he not only accurate states the position of the non-believer, but also hints that Christians themselves have not done the best job preaching Christ. Here is what he says:

We were so anxious not to offend you that we offended our own God. But we dare no longer present our God to you as smaller or less exacting than He really is. He wants to be presented as the All-Conditioner, as the emplacement on which even those who deny Him must stand.

And again he says:

The fact that so many people are placed before a full exposition of the evidence for God’s existence and yet do not believe in Him has greatly discouraged us. We have therefore adopted measures of despair. Anxious to win your good will, we have again compromised our God. Noting the fact that men do not see, we have conceded that what they ought to see is hard to see. In our great concern to win men we have allowed that the evidence for God’s existence is only probably compelling. And from that fatal confession we have gone on step further down to the point where we have admitted or virtually admitted that it is not really compelling at all. And so we fall back upon our testimony instead of argument. After all, we say, God is not found at the end of an argument; He is found in our hearts. So we simply testify to men that once we were dead, and now we are alive, that once we were blind and that now we see, and give up all intellectual argument.

I highly encourage you to take some time to read through his argument Why I Believe in God and to evaluate your current efforts in ‘apologetics’. May we not be so conscious of not offending man that we lose sight of offending God. Do not be discouraged brothers and sisters. It is through the Bible that God speaks to those he has called. We are mere vessels for His use. May we seek to honor God and His word by setting forth to study it and speaking it in a logical manner in order that we may be ready to give an answer for the hope that lies within us. (1 Peter 3:15)

Why Catechism: An Introduction

1563's edition.

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What do Zion’s children know these days? How steeped are they in the solid joys and lasting treasure that rightfully belong to them as heirs of the kingdom? We may be saving up for their college or material inheritance, but are we passing on the inheritance of the faith? Do we greet the Lord’s Day as a gift of communion with the Triune God as we taste the powers of the age to come and soak up the water of life together with the saints? Do we use it as a day to be swept into the new creation, or as just another day on the calendar of this passing age? At a time when we’ve put so much emphasis on new programs, strategies, and techniques for spiritual and numerical growth, we need desperately to recover the neglected practice of catechesis in Christian homes and churches. – Michael Horton, “Trees or Tumbleweeds”, Modern Reformation Magazine, pg 12.

If you are like me and grew up in the church, you probably remember your Sunday School classes growing up. Further, upon recollection, you may notice that there was a tendency to paint the accounts of Scripture in a more ‘fairytale’ sort of fashion. Hence, when you grew up and entered your teen years and encountered life’s problems, the stories probably did little for you in the way of solidifying your faith at those times.

Today, the church in America faces a tremendous problem among its young people. Hordes of young people are leaving the church when they hit high school or college. The root of the issue is that they have not been properly brought up in the faith. Essentially, the church has failed to “Hold on to the pattern of sound teaching”, “commit to faithful men who will be able to teach others also”, and “contend for the faith that was delivered to the saints once for all.” (2 Timothy 1:13, 2:2; Jude 3)

Further, it appears that a minimalist approach has been taken towards the education of both new believers and children in the church. Rarely is the question asked “how much should I teach”, but rather “how little do I need to teach” is often the preferred question. All too often the retention of the happiness of members is emphasized to the detriment of diligent theological teaching. Not only do clergy give into this, but those in the pew as well. Quite often the attitude toward disciplined theological learning is one of disinterest or reluctance. They either believe it benefits them nothing in their everyday life (though nothing could be farther from the truth) or they believe that diligent theological education is out of their reach and only for ministers. Unfortunately this is not a new problem for the church. During his pastorate at Kidderminster in 17th Century England, Richard Baxter charged his congregation with this:

Were you but as willing to get the knowledge of God and heavenly things as you are to know how to work in your trade, you would have set yourself to it before this day, and you would have spared no cost or pains till you had got it. But you account seven years little enough to learn your trade, and will not bestow one day in seven in diligent learning the matters of your salvation.

It may be argued that it is natural to place so much time into learning a trade for by that trade you earn your living, while theological learning is beneficial to those who seek to make a living out it. Yet, theology is not a matter of making a living, it is a matter of God making dead men live. J.I. Packer pointed out the extreme importance of this when he wrote,

If we do not preach about sin and God’s judgment on it, we cannot present Christ as Saviour from sin and the wrath of God. And if we are silent about these things, and preach a Christ who saves only from self and the sorrows of this world, we are not preaching the Christ of the Bible. We are in effect bearing false witness and preaching a false Christ. Our message is ‘another gospel, which is not another’. Such preaching may soothe some, but it will help nobody; for a Christ who is not seen and sought as a Saviour from sin will not be found to save from self or from anything else. (pg 164, A Quest for Godliness by J.I. Packer)

It is of utmost importance that the Church begin passing on the faith that was once for all delivered to the saints. (Jude 1:3) We must not waste another moment to begin this great work. This is where the catechism comes into play. In conjunction with Scripture, a catechism sets to teaching doctrine in a Question and Answer format equipping the believer with not only the theological knowledge, but its Scriptural basis. These catechisms start with the condition of Man and move through Scripture to topics such as: God, Sin, Christ, Christ’s Atonement and the Church. Through repetition and diligent instruction catechism are often memorized and become a common basis of fellowship among believers.

I believe that the route of Catechesis is the surest route of succesful teaching of the Scriptures and Doctrine to children and new and old believers alike. With the catechism, there is no big production or heavy emphasis on entertainment which can be hindrances more than aids to teaching; it is the believer and their Bible communing with God and learning the particulars of their Salvation. I know that this word ‘catechism’ immediately brings the Roman Catholic Church to mind, but in the coming weeks I shall dispel that notion from your thinking. I am afraid that the church, having stepped away from a formal instruction in faith, has subjected generations of believers to a view of God and Scripture that is man centered and self-promoting because after all, it is all about ‘what Scripture says to you’.

For the next four weeks I will write a series of posts regarding this very topic and why it is vital to church stability and maturity. First we will cover the current theological laziness of the church. Second, I will write on the importance of doctrinal knowledge. Third, I will cover the language of the faith and its necessity to the Christian outside of pastoral ministry. Finally, I will cover samples of the Heidelberg catechism to demonstrate its depth and ease of use in the church.

Below you will find the three most common catechisms of the reformed faith. Take some time, read them over, and dwell on the simplicity of their structure yet the complexity which they teach. These will come of great use in the coming weeks.

The Heidelberg Catechism

The Westminster Larger Catechism

The Westminster Shorter Catechism