What is the Kingdom of God? In Protestant thought there are several different current-day views. First, I will overview some of the current views about God’s Kingdom.  Second, I will go through Scripture that speaks about God’s Kingdom.  Last, I will advocate a position, and urge you to agree.

Current Views

There are at least three basic interpretations of the Bible’s teaching about the Kingdom of God: Spirituality of the Church, Transformationalism, and Liberalism [note: there are several other views which we won’t discuss, including, but not limited to: Caesaropapism, Erastianism, Reconstructionism, Symphonia, and Theonomy].  I am generally summarizing the views here, so please forgive me if I miss a nuance or get one piece of information wrong.  Feel free to comment, and I will update my summaries.

Spirituality of the Church (Southern Pres.) [Two Kingdoms, Westminster West]

This view of the Kingdom of God says that God’s Kingdom is the eternal, Spiritual, and fixed dominion of Jesus Christ.  When this view is discussed in relation to political governments, it is often called Two Kingdoms (either in reference to Luther, Calvin, or to some professors at Westminster, California).  In focusing solely on God’s Spiritual Kingdom, this view says that Jesus’ incarnation, death, and resurrection forever secured all members of the Kingdom from the sin that separated them from fellowship with God.  When this Kingdom is manifested upon this earth it is limited to those humans who profess faith in Jesus Christ, as well as their children.  While the individual members of God’s Kingdom on earth may seek to alter institutions and ideologies in society, these alterations are not a manifestation of God’s Kingdom.  Spirituality of the Church says that God’s Kingdom is manifested here and now when the Spirit of God transforms a person’s heart, instills a new life or nature, grants repentance for sin and faith in Jesus, and makes them “born from above” or “born again”.  Members of the Kingdom are concerned with daily repentance and faith, with godly vocations, with godly deeds, and with humble-patience as they await the return of Jesus Christ.  Though God’s Kingdom is a permanent and unchanging Spiritual institution, it can be said to relatively “expand” as members visibly join.  The means of ‘expanding’ God’s Kingdom over this world is the preaching and reading of the Bible, the singing of the Bible (hymns, Psalms, and spiritual songs), the visible demonstration of the Bible (sacraments), the fellowship of the Church, and hospitality.  In this view, none of these means of grace have power in themselves to effect change or bring people into the Kingdom.  Instead, God commands that we use these vehicles, and He will give the grace through them when He sees fit.  See one example of this view here.  A good summary of this view is available here. But a critique of this view is available here.  Also, did this view promote slavery in the Southern US? (Short answer: no)

Transformationalism

Transformationalism is also called Neo-Kuyperianism because it is a contemporary revision of the views of Abraham Kuyper.  In this view, the Kingdom of God is the dominion of Jesus Christ over the universe being enforced in both the people who profess faith in Jesus, as well as the cultural institutions that are altered by these believers.  It agrees with the Spirituality of the Church view about the nature of sin, of individual salvation, and the members of the Kingdom, but it disagrees about cultural institutions.  In this view, deeds of love and mercy, and the reformation of the arts and of temporary governments, are all means of expanding the dominion of Jesus Christ.  Though the great commission is indeed Spiritual, the effects are tangible and physical.  Part of discipleship is the reformation of culture.  As society is reformed, Jesus’ righteousness is visibly demonstrated, and this demonstration may make people consider the claims of Christ.  Jesus’ mediatorial dominion is literally expanded as those who once did not believe become believers, and as wicked cultures become purified by obedience to Jesus Christ.  This link has a summary of numerous blog articles, going back and forth about the flaws and benefits of transformationalism.  There is a critique of transformationalism here and here.

Liberalism

In theology, Liberalism is not to be equated with political liberalism.  Instead, it is a view first espoused by numerous men at the start of the 20th century.  I will focus solely on Rauschenbusch’s view, though, which is that God’s Kingdom is not concerned with the salvation of the individual from sin.  Rather, God’s Kingdom is a teaching of Jesus that good deeds done in love can and will restore broken societies.  Jesus’ death was not a punishment for the sins of others, but a demonstration of how corrupt social orders cannot overcome love.  As people labor to correct corrupted political and economic institutions (in particular militarism, capitalism, individualism, and nationalism), they are doing Kingdom-work.  I am not sure who Rauschenbusch considered to be members of the Kingdom, as he repudiated the concept of individualism.

 

Scripture

The Kingdom of God is discussed in numerous passages throughout the Old and New Testament.    The question is this: is the Kingdom expressed in a salvific-heavenly way (Spirituality of the Church), a salvific-and-culturally-transforming way (Transformationalism) or in a purely ethical and anti-individual way (Liberalism)?  As we think about this, we’ll notice that the majority of passages that discuss the Kingdom are relegated to the Gospels, however it is important to note that the Kingdom was preached by the Apostles in Acts, as well as by Paul in numerous letters.  We will examine these passages in 4 groups, focusing on how the Kingdom of God relates to time.

1. Eternal Kingdom

In the Bible, God’s relation to His creation is explained in terms of metaphors.  Our focus is on the metaphor of the Kingdom.  In this sense, God is being illustrated as a King of a dominion.  The dominion referred to is all created things (Ps. 47:7).  But, when does He begin ruling?  He does not begin ruling at the moment of creation, but prior to the creation of all things.  God’s Kingdom as an eternal Kingdom (Ps. 145:13; Dan. 4:3).  Eternality does not mean simply an endless succession of physical moments.  Eternality is a timeless concept.  As a Being who is not bound by time or space, His rule is essential to His own Being.  It means that prior to the existence of time-space, God was King.  Part of God’s purpose in creation, then, is to visibly display His Kingship over all of His creation.  In fact, His end goal in the creation is to have His eternal Kingly rule visibly demonstrated in Jesus Christ (Dan. 7:27; 2 Pt. 1:11).

The initial pages of Scripture are a description of that point.  Genesis 1:1-2:3 is an account of the dominion of God being tangibly and physically expanded and filled.  God’s creation of humans in the imago Dei is to serve His purpose of a continued visible expansion of His dominion.  His explicit hope is that Adam and Eve will rule the world, and fill it with worshipers of God (Gn. 1:28).  This would serve to display His Everlasting dominion.  Thus, in the protology of Scripture, there is an eschatalogical tension.  Will God’s dominion be put on display, or not? Whether or not Adam and Eve carry out His covenant-commands, God’s Kingly rule still stands.  The problem is simply that His dominion might not be visibly or tangibly experienced.  This is precisely what happens when Adam and Eve rebel against God’s command, and plunge mankind into exile, sin, and death.  Mankind soon begins establishing kingdoms in opposition to God (Gn. 10:10), obscuring the fact that everything stands beneath the dominion of God.  Though the various kingdoms of the world begin to multiply, God’s eternal rule stands true (Dan. 2).

2. Kingdom Typified

After the fall of mankind, God’s Kingly rule appears to be obscured by the wickedness of mankind.  But God turns the wickedness of mankind for good to His people.  Even in the kingdoms that are set against His worship, He gives grace and enables the peoples to understand something of justice and of His holy ways (Acts 17:23-31).  Beyond this, He begins to typify, or shadow, what it will be like for His dominion to be fully displayed in the world.  After God rescues Israel from Egypt, He covenants with them to be their God, and commands them to be a Kingdom of priests. Israel is at this time to be the place in which God’s Kingly rule is visibly demonstrated in all the earth.  He gives them the moral, civil, and ceremonial laws to display His righteous judgments and His will for all mankind.  But He also knows that His people will attempt to keep these laws to attain salvation, rather than walk in salvation, and that His people’s hearts are stubborn (Dt. 10:12-16).  He also knows they will want an earthly, temporal king like the nations around them.  Rather than refuse them this king, He turns this selfish desire to serve His eternal purpose of having His Kingly rule manifested in Jesus Christ.  He commands the future kings of Israel to behave in a certain way to distinguish them from other earthly kings (Deut. 17), and then proceeds to pick out His king (1 Sam. 6:6-13).  This king is to serve to typify what the future King will look like (1 Sam. 13:14; Acts 13:22), and also be the human lineage of that future King (2 Sam. 7:16).  In addition, God also promises a new covenant to come in which His people’s hearts will not be stubborn, and will view His righteous laws as a way and not a means of salvation (Dt. 30:6; Jer. 31:33; 32:40; Ezek. 11:19; 36:26-27).

3. Kingdom Inaugurated

Jesus is the realization of God’s dual promises of a future King who will manifest His eternal dominion, and a new covenant in which God’s people have hearts that will understand His law.  Jesus’ own expressed self-understanding is that He became incarnate to do three things for this Kingdom:  First, to preach that this eternal Kingdom is now being manifested in the world (Lk. 4:43; Jn. 18:37).  Second, to suffer and die in obedience to the Father’s will in order to purchase a people from their sins, and to make them members of this manifestation of the eternal Kingdom (Lk. 12:32; Col. 1:13; Titus 2:13-14; 1 Pt. 2:24; Rev. 1:5-6).  Third, to rule eternally as King of this everlasting Kingdom (Lk. 22:29-30; Jn. 18:36; Rev. 11:15).

The eternal Kingdom is inaugurated in the sense that Jesus has been crowned King by His trials (Heb. 2:9).  As King, Jesus displays the love and justice of God to us, and brings people into God’s eternal Kingdom by sending the Holy Spirit.  The ordinary means by which Jesus makes people members of this everlasting Kingdom is detailed for us in His great commission:

¹⁸ And Jesus came and said to them, “All authority in heaven and on earth has been given to me. ¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.

Until the Kingdom is finally fulfilled in Jesus’ return, He commands members of the Kingdom to do very specific things to display His rule.  He commands us to go, and to go by making disciples, by baptizing, and by teaching obedience to Jesus’ laws.  We see the apostles of Jesus doing just that in the book of Acts.  They go and preach; they baptize; they meet and fellowship together regularly; they show hospitality to one another and hold things in common; they obey Jesus’ moral commands.

The majority of the letters in Scripture are written precisely to carry out Jesus’ great commission, explaining how believers in Jesus ought to obey Him until His return (1 Tim. 4:13; 6:14; Jm. 5:7; Rev. 2:25).  This obedience to Jesus’ moral instruction is a sign of the destruction of God’s enemies (Phil. 1:28;2 Th. 2:4-6), and a witness to a corrupted world of God’s holiness (Mt. 5:13-14).  In obedience to Jesus, we are urged to: abstain from sexual immorality, drunkenness, fighting with words over fruitless discussions, anger, bitterness, malice, and wrath, to work with our hands quietly and patiently, to pray for all types of people (races and positions of authority), to proclaim the good news that there is redemption in Jesus and a coming Kingdom to all who believe, to practice hospitality and financial giving, to fellowship with other believers, and especially to labor to love, believe, and hope in God.

4. Kingdom Come

Though the Kingdom is inaugurated in the life of Jesus Christ, it is not consummated or completely fulfilled until His return.  In this sense, the Kingdom is often called an inheritance (Eph. 1:13-14).  It is promised to us now, we have a foretaste of it in the Spirit and His gifts, and one day we will fully possess it.  Much of Jesus’ teaching is concerned with how to understand that future Kingdom.  He urges us to pray that the Father’s Kingdom will come in fullness, “because Thine is the Kingdom”.  We ask for it to come in fullness, because He already rules over everything, and we want to see that rule visibly demonstrated.  Jesus’ famous Sermon on the Mount is concerned with this tension too.  He teaches how to live as members of this everlasting Kingdom now (poor in spirit, ie. humble), and how to hope for its full experience when He returns (for yours’ is the Kingdom).  There are three important things to know about the Bible’s teaching about the consummated Kingdom.

1. Jesus and the apostles explain that this Kingdom will certainly be consummated at Jesus’ arrival (Phil. 2:9-11; 1 Cor. 15:24-28; 1 Th. 4:15-17).  When He returns, all evil and wickedness will be utterly subjugated to Jesus.  Though Jesus rules over all things now, the wicked act as though He is not in charge.  When He returns, they will no longer be able to act this way.  They will be utterly stopped.

2. The Consummated Kingdom will be utterly polarizing (Mt. 25:31-46;Lk. 13:28-29; 1 Cor. 6:9-10; 15:50-51; Gal. 5:21).  There is no one who is in between God’s Kingdom and hell, no middle-ground between dwelling in Jesus’ grace and dwelling in His wrath.  When the Kingdom comes in fullness, God’s complete grace and complete justice will be revealed.

3. The Consummated Kingdom will be a new heavens and new earth that are united, and its citizens will enjoy righteousness, joy, peace, and worship (Mt. 19:28; Rev. 3:12; Rev. 21:1). All of the members of Jesus’ Kingdom will be given spiritual bodies (1 Cor. 15:42-44).

A Position

“Flesh and blood will not inherit the Kingdom of God” (1 Cor. 15:50).

The question I asked before the discussion about the Bible’s explanation of the Kingdom was whether or not the Kingdom is expressed in a salvific-heavenly way (Spirituality of the Church), a salvific-and-culturally-transforming way (Transformationalism) or in a purely ethical and anti-individual way (Liberalism).

Liberalism?

After reviewing this summary of Scripture on the Kingdom, I believe it is clear that the Kingdom is not a purely ethical and anti-individual thing.  Obviously, there are ethical aspects necessary to God’s Kingdom.  But to say that God’s Kingdom is solely an ethical compulsion is simply to deny the supernaturalism of the Scriptures, and to manipulate the texts to fit a materialistic hermeneutic.

Transformationalism?

But does Scripture speak of God’s Kingdom as a salvific-and-culturally transforming thing? It obviously states that cultures will be altered by the way members of God’s Kingdom live.  But is the end-goal of God’s kingdom the transformation and absorption of earthly kingdoms and cultures into His Kingdom?  My short answer is no.  The great commission does not include a provision for cultural transformation as an aspect of God’s eternal rule being manifested.

But what about the arts? Many people cite the book of Revelation to suggest that the current-day human cultures of art, specifically song-writing, will be continued in heaven.  To me, this is speculation.  Revelation is a symbolic-apocalyptic work that frequently uses anthropomorphism and metaphor.  In addition to the use of harps, will we also become pillars in a physical temple in the new heavens and new earth?  Again, I think this is just speculative, and not necessarily wrong.  There may very well be a bit of continuity between the artistic creations used to worship God here, and those used to worship Him there.  But why create an entire worldview based on such a lack of Biblical evidence?

But what about human governments? It might come as a surprise to you that Jesus and the apostle Paul mainly discuss the nature of politics in an off-handed way.  This suggests, to me, that human governments, at the very least, are not a key aspect of the Kingdom of God.  But further, looking at Jesus’ teaching on human government, and then at Paul’s teaching, it’s apparent that neither believe the Kingdom of God exists to incorporate earthly kingdoms.  When questioned about the nature of the Roman tax system, Jesus states we “render to Caesar what is Caesar’s and to God what is God’s”.  He suggests that the image of Caesar, stamped in the coin, represents that we live under temporal governments which we must respect, but that the image of God is stamped upon our very persons.  There is no false dichotomy between giving government currency back to the government which endowed it in the first place, and between honoring God.  Secondly, Jesus addresses human governments when He stands before Pilate.  He tells Pilate that He is a King, and that His Kingdom is not a worldly Kingdom, and is therefore greater than Pilate’s authority.  But at the same time, he says that Pilate would have no authority over Jesus at all unless it had been granted from above (ie from God).  In saying this, Jesus recognizes the validity of human governments, for even He submitted to an earthly justice system, precisely because “it had been granted from above”.  While kings will be astonished because of Jesus, and nations will come to worship him, yet nowhere do we see Jesus advocate that the goal of His Kingdom is the long-term overhaul or transformation of worldly governments to correspond to His Kingdom.

When the apostle Paul discusses the nature of government, and its relation to the Church, he follows Jesus’ teaching in saying that we ought to pray for those in authority over us.  He primarily urges this prayer so that we may live peaceful, quiet, and godly lives until Jesus’ return (1 Tim. 2:2).  Members of God’s Kingdom mainly desire temporal governments to reform primarily to protect the Church from persecution.  Paul further discusses the role of government by saying that members of the Church must submit to their judgments because governments have been established by God to protect the people from outward and inner turmoil (Rom. 13:1-7).  Paul even mentions members of Caesar’s house who have become believers in Jesus Christ (Phil. 4:22).  But nowhere does Paul suggest that the moral responsibility of members of God’s Kingdom is to reform the government such that it corresponds to or is equated with God’s Kingdom.

Spirituality of the Church

So, in the end, this leaves us with the view of the Spirituality of the Church.  Does Scripture speak of God’s Kingdom exclusively in a salvific-heavenly way?  In short, yes.  While affirming the dignity of materiality, Scripture discusses God’s Kingdom as an eternal, Spiritual dominion that is manifested in the world.  This Kingdom has an ethical dimension in that God’s justice is displayed when His citizens believe that Jesus died for them (Rom. 3:21-26), and obey His moral law (Rom. 8).  This Kingdom also has a culturally transforming dimension in the sense that when Christians obey Jesus’ command to love one another, they act as preservatives of good and exposers of evil.  But, if a culture transforms (ie adopts just laws) because of the witness of citizens of God’s Kingdom, that cultural transformation is not the equivalent of God’s Kingdom.

This short blog post is neither a cited essay, nor a book, and so I do hope you’ll give me some leeway.  If you are interested in this topic, look into further reading.  This website has a number of catechism and books listed as a helpful place to start.  Feel free to suggest any extras to me in the comments, and I’ll add them to a list below.

 

 

The Benedict Option: A Strategy for Christians in a Post-Christian Nation by Rod Dreher
My rating: 3 of 5 stars

This is an important book in that it challenges readers to consider the issues in American Christian Culture today, and to ponder a way to preserve Christianity. Drehrer does a good job exposing the problems with present-day Christianity in America, but his analysis of where these problems come from, and proposed solutions for what to do with these issues are substantially lacking. He argues that there are at least five main causes to today’s problems in American Christianity, three of which I agree with, and two of which he grossly misunderstands (ie. the Reformation and Medieval Nominalism). The solution(s) that he proposes to the issues in American Christianity have some level of truth to them, but there are numerous flaws. All in all, I think this is an important read because it could lead to a more precise examination of the root of today’s issues in American Christianity, as well as a more fruitful discussion about how to seek to establish a lasting faith in Christ in America.

View all my reviews

 

I’m considering doing a longer, and more in-depth analysis of the book, to be posted later.

If God Already Knows Why Pray? by Douglas F. Kelly
My rating: 4 of 5 stars

This is one of the most interesting books on prayer that I have ever read. It contains a great deal of thoughtful and insightful remarks on prayer, but occasionally verges into more speculative arguments (in my opinion). I found this beneficial to my prayer life, and generally sound in its exposition of the Scriptures.

View all my reviews

Prolegomena to Theology, Volume 1 by Richard A. Muller
My rating: 5 of 5 stars

While the first edition is poorly edited, the subsequent edition is an excellent revision. Muller’s thesis is phenomenally insightful, and, in my opinion, impossible to refute. This book has opened the door to years of further scholarly work concerning the relation of Post-Reformation Reformed Scholasticism to Reformation theology.

View all my reviews

Prayer: Experiencing Awe and Intimacy with God by Timothy J. Keller
My rating: 5 of 5 stars

Despite his critics, I found this overview of prayer exceedingly helpful. He bases his explanation of prayer primarily on the works of Martin Luther, John Calvin, John Owen, and secondarily on a few patristic and contemporary sources. The most beneficial part of this book, for me, is that it has given me impetus and resources to reform my method of prayer in a way that I believe will be more God-glorifying.

View all my reviews

So, you’re considering the children’s catechism.  Good!  But I’m sure you’ve got some questions about it:  where does it come from? Which version should I use? Why do catechism and not just sheer bible memorization?  Never fear!  This is your guide to the children’s catechism.  In this post I will attempt to summarize this history of catechesis in the Church, the development of the children’s catechism in Presbyterian branches of the Church, and the current state of the catechism.  In the end I will also include a number of resources for studying the catechism this year, and in the future.

The History of the Catechism

Catechesis means “instruction”.  Teaching, or instruction, has been a vital part of the Church since the inception of the Church.  To prove this point, I first have to prove that the Church has existed since the beginning of the world.

Adam and Eve

Bluntly put, the Church began not in 30ish AD, but with Adam.  After the fall of Adam and Eve, God makes promises to save humanity by means of a serpent-crusher (Gn. 3:15).  Those who believe in this promise, and their children, are constituted the Church!  But each Believer necessary feels compelled to teach their children the promise that God has given to them: one is coming who will crush the serpent who tempted us, hates us, and causes us to be guilty before God.  If you believe in Him, God will cover over you, just as He covered over us with the animal-skins (Gn. 3:21).  Obviously, I infer this thought, as opposed to seeing it explicitly taught in Scripture, however there must have been a normal means of passing on information about God’s work prior to the written Word, and that means was catechesis (teaching).

Cain v. Abel

The distinction between the plural seed of the woman (the Church), and the plural seed of the serpent (the World) begins to be manifest within the very first family.  While Abel believes the promises of God (Heb. 11:4), and enjoys worshipping God, Cain gives offerings out of lip-service, and never comes to believe the promises of God.  In fact, he shows that he is “of his father the devil” by murdering his brother, “for the devil was a murderer from the beginning” (Gn. 4:10; Jn. 8:44; 1 Jn. 3:15).

Seth to Noah

The distinction between the Church and the world is picked up again in the line of Seth, which is eventually corrupted when his descendants begin intermarrying with unbelievers (Gn. 6:1-3).  Rather than resisting temptation by calling to mind the promises of God (hopefully taught to them by their parents), they apostatize from the faith.  Meanwhile, God graciously chooses to save and covenant with Noah, a descendant of Seth, as well as his family (Gn. 6:8, 18).  Now there are at least two additional promises for parents in the Church to teach their children: 1. The Savior will be God’s chosen way of salvation in the midst of a greater flood (Heb. 11:7). 2. God won’t bring destruction upon the entire world by means of a flood ever again.  Even with these new promises, Ham, one of Noah’s three sons, ends up getting covenant curses called down upon his son, Canaan, for being wicked (Gn. 9:22, 25).  Meanwhile, Noah’s other sons, Japheth and Ham, are given blessings: Japheth is given penultimate blessings, and Shem is given ultimate blessings (Gn. 9:27).

Shem to Abraham, Isaac, and Jacob

Shem’s lineage is then traced all the way to Terah, who we know to be an unbeliever.  Abram, his son, becomes a follower of the LORD when God reveals himself to Abram, and calls him out of his unbelieving household (Heb. 11:8).  God then makes more promises: the promise of an inheritance of land, of a child who will be a blessing to the whole world, and of innumerable descendants.  While Abraham yearns for these promises to be taught to his child, Ishmael, the Lord says that these covenant blessings rightly belong only to Isaac’s lineage (Gn. 17:18-21).  As such, Abraham doubtlessly instructs Isaac as to the promises inherited from their forefathers, as well as the promises God had directly given their family (Gn. 22:7-8).  Isaac then ought to have taught his child, Jacob, about how the covenant promises have passed on to his family (Gn. 25:23).  It appears, however, that Isaac ignored much of this, and wanted the blessings to go to his other son, Esau, instead.  Nonetheless, it is apparent that it was the duty of Isaac and Rachel to teach their children about God’s promises.  The lack of instruction may have contributed to Jacob and Esau’s serious brotherly disputes about the inheritance, the birthright, and the promises of God.

From Jacob/Israel to the nation, Israel

After arriving in Egypt during a famine, Jacob (whose name is also Israel), and his family settle down and grow.  They are eventually enslaved by the government of Egypt, and spend four-hundred years as slaves.  By the time of the exodus from Egypt, the large family of Israel has grown into a large nation with roughly 600,000 men alone (Ex. 12:37-38).  God now extends the covenant to the entire nation at Sinai, adding extended laws and regulations for a variety of reasons.  For one, God now has a new promise: to dwell in the midst of His people (Ex. 25:8).  Because God is holy, and the people are born in Adam as sinners, therefore the people must have a yearly reminder of their need of a Savior from sin (Heb. 10:3).  Secondly, God intends to give the people of Israel temporary and additional promises of land (Gal. 3:1-4:9) as they await the coming Savior and new heavens and earth (Is. 65:17; 66:22; 2 Pt. 3:13). Because of this they need to have a regulated and ordered society.  Last, God gives the people of Israel additional laws because it will show the nations around them how just and righteous the LORD is, and will stand as both a condemnation of wicked practices as well as a call to follow the God of Israel.

It is no wonder, then, that God’s first explicit demand for catechesis comes during this period of time (Deut. 6:6-9)!  The number and quality of God’s promises have increased greatly, and so have the stipulations required of God’s people.  Further, it’s not surprising that it is with the nation of Israel that we receive commandments about the manner in which to teach our children.  After all, prior to this point God’s Word had not been written down.  Instruction about God was dependent upon an oral history about His mighty deeds.  Now that we have the Holy Scriptures, however, catechesis is based in the Bible.  With the composition of the Pentateuch, we are told to instruct children from the written Word of God.  As such, catechesis is a summary of important doctrines and ideas in the Bible.  It has never held equal authority to the Scriptures, but has always derived its authority from the Bible as it seeks to explain and apply the main points of the Bible.

Within Israel: King David

Moses predicts that the nation of Israel will grow restless with having the LORD alone as King.  He argues that Israel will appoint a human monarch, and therefore gives commands for how to regulate the Kingship (Deut. 17:14-20).  When the second monarch of Israel, David, desires to replace the LORD’s tent with a permanent home, the LORD responds by making additional covenant promises to David (2 Sam. 7:12, 16). Along with these promises, the LORD himself promises to teach David’s descendant like a father teaches a son (2 Sam. 7:14-15).  It is vital for David to teach his children both the Kingship laws and the promises of God, and so catechesis is obviously important to him.  This is clearly vital to David in one major way: he develops the manner of tabernacle-worship.  Prior to the work of David, we don’t know if singing is a regular aspect of tabernacle-worship, though we do know that Moses writes a Psalm (Ps. 90), and was taught a song by God, which are both meant to be sung (Deut. 31-32).  But with David, singing becomes an organized and regular activity that accompanies the worship at the tabernacle.  This is significant because if one examines the content of the Psalms that Israel sings at the temple, you see that they are catechetical!  This is especially true of a “genre” of Psalm called Remembrance or Historical Psalms, which recount the mighty deeds of God, and call future generations to serve the Lord instead of rebel.  I include in this genre the Psalms that refer specifically to events in David’s life (Ps. 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142), but it extends to prior events in Israel’s history as well (Ps. 78, 105, 106, 135, 136).

Exile, the Return, and the Second Temple

Moses not only predicts Israel’s desire for a human king, he also predicts their rebellious attitude and coming exile from their temporary promised land (Deut. 10:16; 30:1-10; 31:20-21; 32:15-30).  During the Southern Kingdom’s seventy-year exile to Babylon, the people of Israel continue to teach their children the Scriptures.  But the Scriptures have grown!  By this point we have the books of Moses, a number of historical books, many of the prophetic writings, and a large number of Psalms.  It’s possible that during this time Israel develops the synagogue (Greek for “assembly”) as a means of praying, studying, singing, and teaching these Scriptures among multiple families.  Without a temple or central location of worship, Israel relies on pragmatic means to assemble and teach the words of God (Ps. 74:8).  After the Medo-Persian conquest of Babylon (539BC), God’s people are allowed to return to the land, and to rebuild the temple.  But the synagogue tradition likely continues at this point under the work of Ezra and Nehemiah.  Both of them assemble all of the people (about 42,000) to study God’s word (Neh. 8:2, 17-18).  During this time the remaining historical books, and arrangement of the canon, are likely completed by the scribes established by Ezra.  The Persian Empire is conquered by Alexander (330ish BC).  After Alexander’s death (323 BC), his Kingdom is split into four smaller Kingdoms, ruled by four kings named Cassander, Seleucus, Antigonus, Ptolemy.  The Seleucid Empire controls the interests of the people of God until it is conquered by the Roman Empire (63BC).  In all likelihood, during these times the people of God continue to worship by teaching their children at home as Moses instructed, as well as assembling regularly at the synagogues, and visiting the temple in Jerusalem at least once a year.

Jesus, the Christ

Prior to the birth of Jesus, and for a number of years following his birth, Mary and Joseph are given special revelation concerning His identity and mission.  This information is necessary for them to teach to their son, along with the prior revelation of God in the Scriptures.  Consider all of the information they need to teach Jesus:  An angel tells them that Jesus’ paternal lineage is not from man, by but the work of the Holy Ghost (Mt. 1:20).  They are told that they are to name their child “Jesus” (Yahweh is Salvation) because, “He will save His people from their sins” (Mt. 1:21).  Elizabeth, Mary’s cousin, says that the child in her womb is “blessed” because, “When the sound of your greeting came to my ears, the baby in my womb leapt for joy” (Lk. 1:44).  After the birth of Jesus, an angelic chorus appears before shepherds, heralding the birth of Jesus, calling him “A Savior, Christ, the Lord” (Lk. 2:11).  Mary and Joseph depart from Bethlehem for Jerusalem after the time of Mary’s purification (33 days).  When they enter the temple to offer the redemption price for a son, Simeon declares, “My eyes have seen your salvation…a light for revelation to the Gentiles, and for glory to your people Israel” (Lk. 2:30, 32).  Even though they have already been informed about Jesus’ identity, they still marvel at Simeon’s words (Lk. 2:33)! They return to Nazareth.  They then travel back to Jerusalem, and perhaps turn aside in Bethlehem to visit family.  Wise men arrive from the east to offer tribute to the King of the Jews (Mt. 2:2).  After Herod’s murderous campaign to destroy all the male infants in the region, Mary and Joseph flee to Egypt after God’s direct revelation to them.  Undoubtedly they would need to teach Jesus that He is the prophet like Moses, who was spared from the intent of a wicked king by hiding in Egypt, as well as True Israel, who was called out of Egypt into the promised land (Dt. 18:15; Hos. 11:1; Mt. 2:13-23).  Surely, if Jesus was taught these things by his human parents, shouldn’t we teach our children about the mighty works of God?

The Church in the New Covenant: Apostolic

Jesus Himself commissions His disciples,

All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age (Mt. 28:18-20).

There are two vital things for the nature of catechesis contained within this commission.  First, because Jesus has all authority, we therefore ought to and are capable of making disciples of all nations.  We ought to view ourselves as raiders of hell, who plunder it of its victims by means of disciple-making (Mt. 16:18).  This means that catechesis is evangelistic.  We catechize our children, summarizing the Scriptures, because they teach our children a simple but thorough explanation of the gospel!  In prior times in the Church, catechesis was still evangelistic, but in seed form only.  Now that Jesus has risen from the dead, teaching our children about God’s promises is crystal-clear: you may be saved by faith in Jesus.  Secondly, though, Jesus’ commission also shows us that disciple-making involves two things: baptizing and teaching…observance.  If you want your child to be a disciple of Jesus then these two things are necessary. Is it any wonder, then, that after Peter’s initial speech after Pentecost the earliest believers in Jesus’ resurrection are baptized, and then “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:38, 42)?

The Church in the New Covenant: Patristic and Medieval

After the death of the apostles, the Church continues to carry on Jesus’ commission. Written catechisms are drawn up, which mainly consist of things like the Lord’s Prayer, the Apostles’ Creed, and instruction in sacraments.  These catechisms are mainly given to new converts, as they prepare to be baptized.  The time-period required to prepare for baptism eventually increases, however, as the Church begins to require catechetical lessons or sermons, as well as various other rites.  At this point, though, preaching falls into great disuse or abuse in various areas, and catechesis stops as well.  Eventually, catechesis is revived, but is applied to children who have already been baptized.

The Church in the New Covenant: Renaissance, Reformation, and Post-Reformation

At the advent of the printing press we see a continued concern for the catechesis of children.  Hughes Old (link to his book above) points out that Jean Gerson, Basel Christoph von Utenheim, and Johann Geiler von Kaisersberg are three vivid examples of catechizers worth considering.  This concern for catechesis is taken up by Luther, Calvin, and various other reformers, and is reflected in their particular catechisms.  Following these men, the concern for catechizing our children has continued.  See this article and this article for a much more detailed explanation of Reformation and Post-Reformation catechetical work.  The point here, however, is that by this point in the history of the Church, the work of catechesis is viewed as primarily the work of parents for their children.  During and after the Reformation, many ministers draw up their own catechisms, and hand them out to church members for memorization.  Other ministers believe it is helpful to preach catechetical sermons (summaries or explanation of the catechism), assuming that the children have already memorized one version of catechism.

The Catechism Today

Why should I go through a catechism with my child and not just do Bible memorization?  In short, because a catechism is both a form of Bible memorization (especially the Ten Commandments and Lord’s Prayer) as well as a way of categorizing/summarizing important doctrines that sheer Bible passage memorization won’t categorize for your child.  A good solution is to use a catechism, and include passages of Scripture to memorize as well.

But which catechism should I use? There are a significant number of catechisms in existence today.  Not only do we have new catechisms, but we have the option of choosing between old catechisms, or of choosing between updated versions of old catechisms!  The number of options is truly dizzying.  Instead of listing out all of the options here (which I’ll do later), I’ll just say that our congregation has traditionally used the Catechism for Young Children, which was composed in 1840.  This catechism is a summary of the Westminster Shorter Catechism.  Historically, children memorized the WSC as a summary of the Westminster Larger Catechism.  I suppose that around 1840 the shorter catechism was deemed too wordy or difficult for children.  Indeed, as this article notes, the use of the catechism in Presbyterianism has significantly diminished throughout the years.  This is likely true throughout all churches in the United States of America, but I’m just guessing.  Surprisingly, I’ve noticed a revival of concern for catechism-memorization among pastors, especially among those who would consider themselves part of the Young, Restless, and Reformed movement.  I think this is because after an intense introduction to Calvinism, along with an ardent zeal for the doctrines of grace, they have calmed down slightly, and have looked for scholarly, historic, and deep-rooted means of sharing their faith.  Anyway, I generally recommend that children memorize the Westminster Shorter Catechism or some children’s catechism version based off of the WSC.  Often, once a family has finished memorizing the children’s version, they’ll move on to memorize the Shorter Catechism, or to memorize the Heidelberg Catechism.

Resources

There are a number of resources that are helpful to parents who want to teach their children a catechism.  For one, I’ll include information on the various catechisms that are in use today (among Presbyterians).  Second, I’ll also add a pdf of the 1840 Catechism for Young Children, and a schedule for memorizing it.  Third, I will make sure to include some audio and links to works on teaching our children.

Various Catechisms

While I do recommend some version of the Westminster Shorter Catechism for children, there are plenty in existence!  The Westminster Shorter catechism is available here, and as an app here.  The first simplification of this catechism is the 1840 Catechism for Young Children.  I have personally typed up and formatted the 1840 edition of the Catechism for Young Children, and am posting it here for all to use:  Catechism for Young Children, Questions and Answers.  It is also available online here. In addition, here is a 2-year, weekly schedule (starting 2017) for memorizing the catechism: Family Catechism Schedule.  Even the children’s catechism is theologically structured! Check it out: Children’s Catechism Structure Imaged.

The last printing of an unrevised Catechism for Young Children is by Christian Education and Publications, and is available here.  But the Catechism for Young Children has gone through a variety of updates and revisions through the years.  Great Commission Publications has a 1996 edition, some of which is available here, as well as its most recent 2003 edition, available here or here.  Most of the churches I’ve interacted with currently use the 2003 edition, which has been retitled as First Catechism: Teaching Children Bible Truths.

In addition to these catechisms, there is also the Heidelberg Catechism, which you can find here, or here as an app.  Last, several members of TGC edited a mixed Catechism from the Westminster and Heidelberg Catechisms, which is located here.  If you, kind reader, should know of any additional catechisms in the Reformed tradition, do tell me, and I’ll attempt to add them!

In addition to these, I’ve found that listening to song versions of the catechism really improves my memorization.  I memorized the Westminster Shorter Catechism using Holly Dutton‘s and Bruce Benedict‘s recordings.  For the children’s catechism, there are excellent songs by Diana Beach Batersah from the new 2003 edition, which you can listen to or purchase here.  She also has page that includes all of the words, as well as the Bible verses that they quote at the end of each song here.  Unfortunately, I haven’t been able to find any songs for the original edition of the Catechism for Young Children.  If any of you find one, let me know!  Also, if you want an interactive catechism, this website allows you to order the Catechism for Young Children with cartoons or as a coloring book!  Last, I’ve added a comparsion of catechism differences between the 1840 Catechism for Young Children with the 2003 First Truths updated version, in case you are thinking about singing along to the new one, but still want to memorize the old one.

Sermons, Books, Etc.

I highly recommend at least two books.  The first is JC Ryle’s, Duties of Parents, which is available as a pdf here, or for purchase here.  Second, I recommend Don Whitney’s Family Worship, a brief yet excellent explanation of why we ought to, and how to do, family worship.  Family Worship is available for purchase here.  There are countless other books that I could recommend about the nature of the family, the importance of catechism, etc., but these two are at the top of the list.  Last, how many sermons have you heard about the responsibilities of parents?  Well, here is an excellent sermon by Hensworth Jones on the responsibility of parents to teach their children.  In addition, there are numerous catechetical sermons that I think are useful expositions.  William Still has a whole series here.  You’ll get to the right sermons more quickly if you hit command+f and  type “Westminster”.  Last, here is a resource for a number of catechetical sermons, which I recommend investigating if you’re interested in listening to catechetical sermons.

If any more information is desired, or if you think I ought to include something that I didn’t mention, feel free to comment below.  I hope this is helpful for us all as we desire to raise our children in the fear and admonition of the Lord.

     If you’ve never read Kevin DeYoung’s, “Just Do Something”, I highly recommend it.  It is an easy-to-read, short, and extremely helpful book that explains how to “find God’s will” in a biblical way.

While there are two or three study guide questions available online, I found that they weren’t necessarily aimed at helping shape a relationship among the people studying the book.  While they have good questions about information, my goal in a book study is to go deeper than facts about a topic, and to get to how these facts relate our lives.  

Because of this, I prepared questions for each chapter, and am putting them up here for anyone to use.  If you are considering leading a group through this book, I recommend doing two chapters at a time.  They are all fairly short, and if you take ten weeks to do the study I think some people will become tired of the topic.

**Note** I now offer this as an inexpensive download! This is my most-visited page, and any purchase will help me cover web expenses!

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Don’t forget to purchase a copy! Any purchase through this affiliate link is helpful 🙂

 

I know, I know, it’s weird to salivate over books, but I can’t help it.  Vos’ Reformed Dogmatics is finally published in English, and one day I’ll read it! I’m excited to trace the development of Reformed Dogmatics from early orthodoxy to the beginning of “modern” orthodoxy.