How?⤒🔗

But how shall I do this? The picture in the CGK [Christelijke Gereformeerde Kerken, Christian Reformed Churches] is rather diverse. Some congregations no longer use the Heidelberg Catechism. I assume that this is based on often heard arguments, such as, the “chasm” between the textbook of 1563 and the learning congregation of 2016 is too big; the text of the Catechism is no longer well-known; young people turn away more easily; older people object “because they have heard it so often before.” A number of years ago, Rev. M. de Kreek of the NGK in Doetinchem [Nederlands Gereformeerde Kerken, Dutch Reformed Churches] tried to get teaching services off the ground. “But there was absolutely no support from the congregation,” he said in an interview. “People do not want it.”

On the other hand, there are congregations in which they do not only know the Catechism but also recognize it as a trustworthy summary of the core of the gospel. As a result, the Catechism has an enduring place in the teaching services. The learning congregation—young as well as old—receives this instruction in the doctrine of the church every week. Much can be said about this diversity. I am going to pass that by now. In any case, it is clear that Catechism preaching in the CGK is gradually shifting place and relevance. It is also clear that the diversity is too big for this article to provide a helping hand that is useful for all office-bearers. That is why I choose not to give a general approach, but rather a personal one. I will first indicate how I personally view the Catechism in the teaching service and then give a personal answer to the three questions the editors of Ambtelijk Contact asked me to consider.

Personal←⤒🔗

When I was completing my studies in Apeldoorn [Theological University Apeldoorn], I especially concentrated on the Heidelberg Catechism. That is when this confessional document first gripped me. When, subsequently, I was called in my first congregation to preach weekly from the Catechism, I soon discovered that I found much joy in Catechism preaching. This joy was reinforced by the positive responses from the congregation. That joy has remained there until this day. To me, the Heidelberg Catechism is not a museum object about the distant past, but an ancient diamond that will sparkle more beautifully as you polish it more. Such polishing is to know and use it.

What then makes this textbook so special for me? Wherein lies the strength? Why does it resonate in my heart and in the hearts of other believers? I mention four aspects.

1. Inheritance←↰⤒🔗

In the first place, to me, the Catechism is the inheritance of believing ancestors. In the Catechism, in a personal way, the authors confess the truth of the gospel, as it was recovered through the Reformation. We hear where they found their comfort in the turmoil of that time: in the cross, the grace and the spirit of Christ. Today, we still stand on the shoulders of these ancestors. Sure, we are called to give account of the hope that is in us in our own situation. But as far as I am concerned this is always connected to the inheritance that we receive through our history.

2. Textbook←↰⤒🔗

The second is this: the Catechism was intended as a textbook for the congregation, and especially for the youth of the congregation. The Catechism wants to train the learning congregation for faith. In Lord’s Day 7, that faith is described in an existential way as a unity of knowledge and confidence. In my firm conviction, the Catechism can still fulfill that role in 2016. This is not by just repeating and explaining the old words, but especially by:

1. Showing that the doctrine of the church emerges from Scripture;
2. Seeking the heart of the learning congregation with it;
3. And addressing the situation in which we hear the gospel today. Therefore, it is not timeless Catechism preaching but addressing the reality of life in this postmodern time.

3. Confession←↰⤒🔗

In the third place I mention the confessional character of the Heidelberg Catechism. This confession is our confession. It is my confession. Also in the CGK, we have found each other and extended the brotherly hand on this confessional basis. We stand for this. This is what we believe on the basis of Scripture. As for me, this gives every reason to express that also in the teaching services.

4. Anchorage←↰⤒🔗

Finally, the Catechism is like a safe anchorage to me, in the dynamic of the times. Society changes rapidly, and we change along with it. There always are new developments and challenges to which we must find an answer. As far as I am concerned, we should not try to get around that but must address it based on a firm foundation. That foundation, that safe anchorage, is the core of the gospel, as summarized in the confession of the church.

Concrete Significance←⤒🔗

What does this mean for me concretely? For instance, this, that the Catechism emphasizes that the last and only hope for man—also the modern man, also for me—can only lie outside of ourselves, in Christ alone, by grace alone. That is where I can drop my anchor in the unrest of the times, the unrest of existence, and the unrest in my own heart. Here is a second example. The Catechism wants to keep the learning congregation focused on the main issues of the gospel: grace, faith, command, and prayer. Other questions, including those that come up in our time, are then not suppressed. Those questions exist. But we should not act as if the questions of today are the only legitimate ones to be asked. Especially then the Catechism teaches me to dig deeper than the folly of the day. How? By placing today’s questions in the context of the core of Scripture.

Three Questions←⤒🔗

Do you now understand why I still always joyfully use the Catechism in teaching services? To me, this is not only a church orderly rule or obligation in my letter of call, but a matter of inner conviction. It is beneficial for the congregation.

From this perspective I want to concretely address the questions the editors asked of me. They are:

1. How can the Catechism be “attractively” utilized in the teaching services?
2. How can we deal with themes that the Catechism addresses extensively, and also with themes that remain underexposed?
3. Do consistories recognise their responsibilities, and how can or should they support the Catechism preaching?

1. Utilize “attractively”←↰⤒🔗

How can the Catechism be “attractively” utilized in the teaching services? I only know one good answer to this question: study, study, study! In my view, the Catechism sermon stands or falls with the preparation by the preacher.

I have to place a few sidenotes with this. This, for instance: if the Catechism is no longer acknowledged by the congregation as an existential rendition of the core of the gospel, intensive preparation by the preacher will not be able to change that. Also, format and presentation matter in the proclamation. If the content of the teaching service is rich, but the format and presentation are hardly convincing and inspiring, the congregation does not sense that it received attractive spiritual food.

Within these sidenotes, and in my opinion, the Catechism can only be attractively utilized in the teaching services as the result of study. I mean “study” as broadly as possible. Study in Scripture itself. Study in the confession of the church. Study to find possibilities for actualization. Study of developments in church and society. Of course, that is true for every proclamation: study is a necessity, because of our responsibility before the Lord, for building up the church, and because of the seriousness of eternity. But that is equally the case for the Catechism service. You cannot quickly pull that off, as people think sometimes. This requires contemplation, prayer, and study. But it is richly rewarded. It offers variation and prevents repetition. It gives options for new angles and perspectives, and possibilities for spiritual leadership to the congregation and for speaking to questions of this time.

I therefore tell myself, and say to my brothers-colleagues, study! That takes exertion but also bears much fruit. Especially this: it builds up the congregation!

2. Themes←↰⤒🔗

The second question from the editors was: How can we deal with themes that the Catechism addresses extensively, and also with themes that remain underexposed? I can be briefer about that. Is that a problem? I do not think so. I certainly never experienced it to be a problem, and in my estimation, the congregations I was allowed to serve never did, either. Indeed, the Heidelberg Catechism is very elaborate about some themes. For instance, about the Ascension of Christ or about the Sacraments of Baptism and the Lord’s Supper. That is very much related to theological disagreements in 1563. Those points of contention are (in part) no longer theological issues. They certainly are appraised differently now. But that can be incorporated in the Catechism service, can it not? For instance, by only briefly naming the issues that mattered then, and then looking for concrete spiritual lines that can build up the congregation today. I do not know how colleagues experience that, but I never experienced much tension in this aspect.

This is also true for themes that remain underexposed or not mentioned in the Catechism. That has been pointed out before. Some facets just are not in the textbook of the church. For instance, teaching about Jesus’ life, the place of Israel in God’s salvation activity, the end times. Other themes, like the gifts of the spirit only receive brief mention. But then I also ask: is that a problem? It is not a problem for me. It is very well possible to include these themes in connection with concrete Lord’s Days, or by adding a separate teaching service, is it not? In that vein, in the congregation I may now serve, after going through the Catechism once, I inserted a series of sermons on the end times before starting the next series of Catechism sermons.

You will understand what I mean: let us not make a “problem” where there is no problem. Regular Catechism preaching offers sufficient space for variation, focus, and actualization.

3. Responsibilities of Consistories←↰⤒🔗

Finally, the last question: Do consistories recognise their responsibility, and how can or should they support the Catechism preaching? I find this the most difficult question. Are consistories aware of their responsibility for maintaining the Catechism sermon? That will differ from one place and from one office-bearer to another. The orientation on the confession was always essential for our church, but if that orientation decreases, consistories and office-bearers will feel less responsible. Additionally, the consistories I know and work with usually have a great sense of responsibility for building up the congregation. But there is so much that comes their way, and the personal life of office-bearers is often so busy, that there just is too little time and space to carefully discuss all matters that affect the upbuilding of the congregation. As a result, consistories and office-bearers make choices. Sometimes they make the choice to not be overly responsible for the content and form of the teaching service. Then they leave it to the preacher.

How can and should consistories support the Catechism sermon? I would mention three things:

1. By pointing their preacher to the importance of the teaching service for the upbuilding of the congregation.
2. By stimulating him to study and giving him space for that.
3. By thinking along creatively and making suggestions to the preacher for the Catechism preaching.