C H R I S T I A N F O R M AT I O N

F O R T H E N E X T G E N E R AT I O N

Insights
The Faculty Journal of Austin Seminary
Including a Draft of the Proposed “First
Catechism” of the Presbyterian Church (U.S.A.)

SPRING 1998

LEWIS • LITTLE • OSMER • RICHTER • GRIGGS

RIGBY • H ALL • REID • COLDSMITH
 Insights Contents
The Faculty Journal of Austin Seminary
Spring 1998 2
Volume 113 Number 2
I N T RO D U C T I O N
Robert M. Shelton
Editor: Terry Muck
Insights Committee: Michael Jinkins, Stacy Johnson,
Michael Miller, and Randal Whittington
Insights: The Faculty Journal of Austin Seminary is published each spring and fall C H R I S T I A N F O R M AT I O N
by Austin Presbyterian Theological Seminary, 100 East 27th Street, Austin, TX 78705-
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Address service requested. Send to Insights, 100 East 27th Street, Austin, TX 78705-5797.
Laura Brooking Lewis
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17 L AURA L EWIS : T HE C HURCH ’ S R OLE
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33 TEACHING TO MAKE A DIFFERENCE
Donald L. Griggs

COVER: Detail of “Annette,” 1995, acrylic on canvas 5¨x7¨ by Jonathan Green-

Naples, Florida. Courtesy of the collection of Sandra Tuck. Reprinted with permission
from the artist. 39
Artist Jonathan Green grew up in the South Carolina Low Country, the geographical BOOK REVIEWS
region which still inspires and informs much of his work. He writes: “My community D ICTIONARY OF F EMINIST T HEOLOGIES , Letty M. Russell and J. Shannon
in the late 1950s and early 1960s constituted a small, closely knit rural African Amer- Clarkson, editors, reviewed by Cynthia Rigby; L EADING IN P RAYER : A
ican settlement of people referred to as Gullahs. It was part of the inland marshes,
W ORKBOOK FOR W ORSHIP by Hughes Oliphant Old, reviewed by
in many ways more isolated than the Sea Islands, and the community was quite self-
sufficient as well as interdependent. Stanley R. Hall; N ORTON A NTHOLOGY OF A FRICAN -A MERICAN L ITERATURE ,
Religious life was a strong part of the community. [My grandmother’s] Henry Louis Gates, Jr. and Nellie Y. McKay, editors, reviewed by
home served as the community hub as she was a lay minster in the local church. Stephen Breck Reid
She practiced many of the oral traditions passed down through the generations and
shared folk tales with eager listeners.
The community had a set of customs and mores that guided social behav- 45
ior. In that the church was central to the social activities of community life, such as
baptism, marriages, funerals, and worship, falling from grace from the church was S U F F E R I N G AN D R E S U RR E C T I O N
considered tragic—one could be alienated from the essential source of community
support.” I N T H E W O R K O F H O RT O N F O O T E
April Coldsmith
I N T RO D U C T I O N

t seems obvious that all Christian groups are currently engaged in sub-
I stantive reflection having to do with “passing on the faith” to the next gen-
eration. Many factors have brought this to pass: radical cultural changes,
shrinking of membership rolls, the defecting of many who were baptized and F ORMING AND
raised in the church, even the children of strong church leaders. What is clear
is that the church can no longer depend upon the approaches and means C ONFIRMING
used in the past to ensure that our children will be people of faith in the 21st
century. Much that once aided Christian formation in years past—cultural val-
YOUNG C HRISTIANS
ues, the public schools, behavior and practices—are no longer present. We
will have to be much more intentional and clear about Christian formation if
we hope to pass on the Christian faith to our children.
LAURA BROOKING LEWIS
This issue of Insights presents several useful pieces for those of us who
are seeking to address the matter of Christian formation in a new and differ-
ent world from the world which characterized much of the twentieth centu- I.
ry. In the lead article, Professor Laura Lewis writes about a systemic approach n an article for the Christian Century titled “Raising Christian Children in
to passing on the faith to our children, an approach involving congregations
and families. In the article you will find not only sound theology and theory
but also you will find practical suggestions presented and concrete practices
I a Pagan Culture,” theologian Ellen Charry reminds us that “Christians have
always had to reflect on their relationship to the dominant culture” and
offers a conviction worth pondering: “Raising children in our culture has
forcefully reminded me of how crucial this act of discernment and resistance
described. The interview with Professor Lewis builds on the article and points is. It has also persuaded me that the intentional formation of young Christians
to additional relevant issues and concerns. is the most important ministry contemporary churches can undertake.”1
In response to Professor Lewis’s article, three well-known Christian edu- The Christian formation of our children and youth is urgent because of
cators—Sara Little, Richard Osmer, and Don Richter—probe even more the the many options in our culture which compete for their commitment. Those
matter of the church’s role in forming Christians. Then in a related article, being nurtured in the Christian faith ultimately will have to decide who or
what will command their love and loyalty. The Christian community, more-
Donald Griggs writes about “Teaching to Make a Difference,” drawing upon
over, is not a disinterested or neutral party in the matter of nurturing the faith
his most recent experience of teaching in a local congregation while serving of baptized children so they can make an informed response to God’s good
as an associate pastor. The “difference” referred to relates directly to the for- news when the time comes. “While children do need freedom,” says Charry,
mation of Christian minds and lives. “they also need to be deliberately shaped by Christian practices so that they
I invite you to join these authors and many others of us in thinking and may have a genuine chance to understand and respond to the gospel.”2
planning for new and effective ways to form lives, young and old, in accor- American mainline Protestantism, however, still grappling with more than
three decades of significant membership losses, is much less confident than
dance with the Christian gospel.
it once was that congregations can undertake the ministry of forming and
shaping young Christians and be effective at it. Although part of the recent
Robert M. Shelton membership decline in these denominations was due to a rapid rise in the
President postwar birth rate, followed by an abrupt fall when the postwar baby boom
ended, the greater part of these membership losses was due to the large num-

Laura Lewis is associate professor of Christian education at Austin Seminary. She

received the M.A. from the Presbyterian School of Christian Education, the M.Div. from
Austin Seminary, and the Ph.D. from the University of Texas at Austin. She currently
serves on the Special Committee to Write a New Presbyterian Catechism.

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 FORMING AND CONFIRMING YOUNG CHRISTIANS Lewis

ber of baby boomers who dropped out of Protestant congregations soon after school. Their parents have told them that if they do this [graduate
they were confirmed and did not affiliate with any church as adults. Mem- from confirmation and join the church] then they can make up their
bership decline in mainline Protestantism, for the most part, can be attributed own minds about whether or not to attend church. Most don’t.7
to the loss of its own baptized and confirmed young people, almost half of
whom departed during high school or soon after graduation.3 II.
Research results from a study of 500 people confirmed as Presbyterians
hese concerns about the practice of confirmation have prompted a
in their youth paint a similar picture of membership decline in the Presbyter-
ian Church (U.S.A.). The study, which examined the current church affiliation
T rethinking of the ways we currently nurture, confirm, and commission
Christians baptized in infancy. This rethinking has focused on questions
of these former Presbyterian confirmands (who were between the ages of
regarding the purpose of confirmation in our contemporary context, the
thirty-three and forty-two in 1989 when the research was conducted),4 found
appropriate age for profession of faith, the length of time needed for confir-
that ten percent of the group were members of other mainline Protestant
mation education, and the essential Christian beliefs and disciplines that
churches, six percent had joined fundamentalist congregations, and twenty-
should be learned and practiced by those preparing to be confirmed.8
nine percent remained active Presbyterians. Forty-eight percent, however,
Renewed concern about contemporary confirmation practices is important in
were unchurched according to the study’s criteria, which required church
its own right, but this evaluative review may prove to be too narrowly
membership and attendance at worship no fewer than six times in the previ-
focused if we limit our conception of confirmation to the teaching and learn-
ous year.5
ing experiences planned for confirmands preparing to make a public profes-
Although we have no data indicating that confirmation programs con-
sion of faith and to affirm their baptismal vows.
tributed directly to this membership decline among mainline Protestant youth
In this essay I suggest that in rethinking confirmation, we need to expand
and young adults, concerns continue to be raised about the confirmation
our understanding of this practice to include the process of Christian forma-
process and how it can be more meaningful and effective. Those who teach
tion that begins at baptism and continues for more than a decade as congre-
and serve as mentors in this process note the growing number of baptized
gations, in partnership with households, intentionally nurture and shape
adolescents for whom a confirmation class is their first exposure to the Chris-
young Christians, equipping them for the final intensive phase of confirma-
tian faith since their baptism. Many confirmands come with scant knowledge
tion, in middle or late adolescence, when confirmands prepare to profess
of the Bible or basic Christian beliefs and little experience in the foundation-
their faith and assume the full responsibilities of church membership. To do
al practices of the Christian life, such as worship and prayer. It is as if parents
an effective job of evaluating the contemporary practice of confirmation, we
“have just two ecclesial requirements for their children: infant baptism and
must examine confirmation in its larger familial and congregational contexts.9
adolescent participation in a confirmation program leading to church mem-
This requires us also to examine closely the variety of earlier formative prac-
bership.”6
tices within the community of faith which support and enrich confirmation,
Concerns are also voiced about the pressure that congregations, families,
as broadly construed.
and peer groups put on youth to be confirmed at a particular age or grade in
The contemporary confirmation experience for adolescents has been
school, sometimes undermining their right to profess their faith freely or to
compared to the intensive and lengthy preparation of catechumens for adult
acknowledge that they are not ready to do so. On the other side of confir-
initiation into the church during the first four centuries. The primary purpose
mation, churches may do a less than effective job of assimilating newly con-
of that catechumenal process, which lasted three years or more, was to pre-
firmed Christians into the life of the congregation by failing to engage them
pare converts to Christianity for the unified rite of baptism and confirmation
in new ministry responsibilities. Without a clear sense of vocation as con-
through “a process of formation designed to shape the habits of thought,
firmed church members, an increasing number of young people drop out
action, and feeling of persons seeking membership in the church.”10 Particu-
soon after they affirm their baptismal promises. A Presbyterian minister offers
larly in the period prior to Constantine’s conversion and the political estab-
an apt description of confirmation as a “graduation” from the commitments
lishment of Christianity in the Roman empire, becoming a Christian meant
of church membership:
taking up “a way of life radically different from the practices of the dominant
For years I’ve been aware of the church’s confirmation “square culture.”11 This was accomplished through a comprehensive and experiential
dance.” By this I mean that when, in the reception of new members
course of study which included catechetical instruction, spiritual and moral
we “extend the right hand of fellowship” in worship to those mem-
bers of the confirmation class, we then “allemande left” them out the guidance, and formation through the liturgical practices of the faith commu-
front door and into the church’s “inactive” file . . . What we have in nity. The work of the catechumenate engaged the whole congregation in
the rite of confirmation is a graduation ceremony out of the church’s modeling Christian lifestyle and practices, while designated sponsors worked

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 FORMING AND CONFIRMING YOUNG CHRISTIANS Lewis

closely with individual catechumens in the intensive formation process. for their children and those willing, as a congregation, to baptize need more
The formation of baptized infants and children in Christian communities clarity as to the gift of God’s grace, which the baptism bestows, and the
today is a quite different, yet somewhat related, process. Those baptized in response it seeks. Gail Ramshaw’s comment rings true: “There is a great pas-
infancy and incorporated into the universal church are committed to the care toral responsibility to see that the households of baptized children have some
of a congregation and parents or others who vow to rear them in the Christ- understanding of what baptism is and that they commit themselves to raising
ian faith. For the first decade or more of their lives, these young Christians the child in the faith.”15
are to be nurtured in Scripture and Christian beliefs, taught and actively Preparation of parents for the baptism of children also should include dis-
engaged in the practices of the church, welcomed and included in the wor- cussion of specific ways parents will nurture their children’s faith at home and
shiping and serving community, and ultimately called and encouraged to pro- how the congregation will guide and support baptized children and their fam-
fess their faith personally and be confirmed. This lengthy formative process ilies at church. Without a clear understanding of their role in this formation
takes place both in the context of the church, in which all members share process at its beginning, parents may conclude by default that their respon-
responsibility for shaping young Christians, and in the household, where sibility to nurture the faith of their children is limited to bringing them to
young Christians live in close relationship with those who have committed church for baptism and seeing to it that they return years later for a confir-
themselves to the Christian formation of the baptized children in their care— mation class.
not unlike the sponsors charged with particular responsibilities for formation Nurturing faith in families is an increasingly difficult commitment. Parents
of adult catechumens in the ancient church. struggle to balance work, school, and household schedules. Families have
Conceptualizing preparation for confirmation as an extended practice of less and less time for matters of faith. In this day of specialization, many par-
Christian formation—beginning with baptism—takes seriously Charry’s con- ents do not feel qualified to teach their children Christian beliefs and prac-
viction that we nurture young baptized Christians in God’s covenant of grace tices. Yet the influence of the family remains strong. Eugene Roehlkepartain,
“so that they may have a genuine chance to understand and respond to the reviewing research on effective Christian education, observes, “For better or
gospel.”12 Christians deliberately shape baptized children in Christian practices worse, our families have more influence on our character, values, motiva-
prior to their own mature profession of faith, not to socialize them into an tions, and beliefs than any other institution in society, including churches and
uncritical acceptance of Christianity, but to enable them to make the most schools.”16 A major finding of this study was that religious experience in the
informed and responsible commitment they can when they freely choose to family had the strongest correlation with young people’s maturing faith. Three
do so. Because the deliberate formation of young Christians begins at bap- family practices proved statistically to be the most powerful in shaping the
tism and is also a foundational part of the confirmation process, serious faith of adolescents during their childhood and youth: having conversations
rethinking and reforming of current confirmation practices necessarily with parents about faith or God, reading the Bible and praying together, and
includes thoughtful attention to the ways in which young baptized Christians working together as a family to help others.17 Together these three practices
are nurtured and formed during the decade or more before the final phase— offer options for parents to deepen their engagement with their children as
which we usually call confirmation—begins. Christians together at home.
Among the three practices, the experience of talking with one’s mother
III. or father about faith or God during childhood and adolescence was the most
hat more brave, radical act can parents perform than to bring their influential shaping factor. Yet thirty-eight percent of the young people in the
W child to the church to be baptized?” So asks John Westerhoff in Bring-
ing Up Children in the Christian Faith.13 The radical nature of baptism to
study reported that such conversations never or rarely occurred with their
mothers, and fifty-six percent reported the same regarding exchanges with
which he refers is parental willingness “to give up their child for adoption their fathers.18 Such conversations are often difficult for parents because they
into a new family, with a new day of birth and a new family name—Christ- are uncomfortable talking about faith experiences for fear that they might not
ian.”14 However, many parents do not fully discern baptism as a radical act of be able to answer their children’s theological questions correctly. The power
faith; nor does the congregation as baptizers fully understand that the bap- of family conversations about God, however, appears to lie more in the dia-
tism of children is also a radical act of faith for the church. logue among parents and children rather than in the “rightness” of answers
Although the sacrament of baptism is administered in corporate worship, given. Noting that families share faith through “natural opportunities of life
the biblical, theological, and liturgical teaching necessary to help congregants together,” Marjorie Thompson suggests that the questions children ask are
and parents interpret the meaning of what they witness in worship is infre- usually to seek responses about how loved ones have come to know God.
quent. Whether in conversation with the pastor or other church leaders, in “One of the most helpful things we as parents and adult mentors can do is to
adult education classes or informal parenting groups, those seeking baptism put words to our own experience of God and allow the child to make con-

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 FORMING AND CONFIRMING YOUNG CHRISTIANS Lewis

nections with his or her experience.”19 transition in a variety of ways, including: teaching about worship in the
The acts of telling or reading stories from the Bible and worshiping and church school and choir programs, offering an orientation to the order of
praying together comprise the second effective way in which households worship for children and parents, and designing a special emphasis on wor-
nurture young Christians in their faith. Such devotional practices are demand- ship for all ages. Not only do young children need to be recognized and wel-
ing and they don’t easily fit busy family schedules. Many have found ways to comed to worship publicly as they begin, but parents and church members
incorporate brief times of prayer, readings, and reflection into their week. need to be recognized and supported in their work of modeling the practices
Some families find that meals and bedtimes are hospitable moments for of worship and guiding the children by example as part of their baptismal
prayer, conversations, and Bible stories, especially with younger children. promises to these young members.
Seasons of the church year offer special occasions for family worship: light- In many denominations baptized children may participate in the Lord’s
ing Advent candles, for example, along with brief reading and prayer. Prayer Supper when their parents perceive that they are ready to commune. The
books for children, youth, and adults can be helpful guides for parents, and process of being welcomed to the Lord’s Table usually involves a time of
the prayers in Scripture are a valuable resource. Doris Leckey shares her instruction for parents and children on the meaning of the sacraments, meet-
experience of praying the Psalms with teens: “During the children’s adoles- ing with the pastor and church officers, and being welcomed by the congre-
cence we relied on the Psalms for our evening prayer: one Psalm and a rit- gation in worship. This important step for baptized children can involve the
ual grace. I think the young men and women around our dinner table appre- whole congregation in helping to prepare young Christians for Communion.
ciated being carried along by something older, wiser, and stronger than them- The pastor and leaders who prepare the elements and serve Communion can
selves.”20 help children understand the process. Members can share their experience of
Participating as a family to help others is a third way parents can nurture communing. There may be a more formal workshop or class to orient chil-
children in the Christian life within households. Another important finding dren and adults. In whatever form, this also should be a time when the con-
from the Effective Christian Education study was that “the best predictors of gregation publicly recognizes the children’s growing in the life of Christian
adult involvement [in serving others and advocating justice issues] were their faith.
experiences in helping projects as children (5-12) and adolescents (13-18).”21 The transition to service in the congregation and beyond is a natural
Young children are frequently introduced to service by accompanying par- extension of the practice of service introduced in the home. In the context of
ents while they serve. Helping the neighbors in a time of illness, serving the congregation, however, the link between service and discipleship is
meals at a soup kitchen, delivering toys much loved but outgrown to a ser- emphasized as young Christians are nurtured toward a sense of vocation.
vice agency, and walking for CROP become entry points into service as a Congregations guiding baptized Christians toward profession of faith take
family and as Christians. seriously the gifts children have for serving. Opportunities are planned for all
Congregations also share the responsibility for nurturing baptized chil- ages to offer service in the church and beyond. One congregation reviewed
dren, along with parents and others in the home, by assisting them to live its “time and talent” card and noticed few opportunities for children to serve.
fully into their baptism and move toward confirmation. Probably the most They revised the list and were delighted to see the number of younger mem-
familiar source of Christian formation in congregations is the Sunday school bers who made commitments. Adults and children now make sandwiches for
where children learn the stories of the faith and become part of the faith com- the homeless on Saturday mornings and stock the food pantry. Children and
munity with other children. Frequently churches call members to teach in the youth, along with adults, greet worshipers, take up the offering, and collect
church’s school on the basis of promises made at baptism. But the formation and wash the Communion glasses. And more church members of all ages are
of baptized children depends on their incorporation into the whole of getting to know each other better as Christians. It is likely that when it is time
church’s life, including its worship and service. The congregation plays a sig- for confirmation class, adult mentors for these children will be easier to find.
nificant role in assisting young Christians to make important transitions into
the community of faith. We briefly consider three: the transition from child IV.
care to corporate worship, from the baptismal font to the Lord’s Table, and t takes a whole congregation to form Christians. We cannot “out-source”
from being served to serving.22
A vital task of the congregation is to welcome children to worship as they
I this most important of responsibilities. Far from being ill-equipped to nur-
ture and form young Christians, parents, in partnership with congregations,
move from being occasional visitors to active participants. Often this occurs have more than enough resources to keep the public promises each makes
as children make another transition into first grade at school, a time when at every baptism.
children are most interested in what goes on in the service of worship and Recently I was asked to discuss baptism with second and third graders in
how they can be part of it. Congregations can support children through this

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 FORMING AND CONFIRMING YOUNG CHRISTIANS Lewis

Sunday school. After a lively exchange on the topic, the teacher thanked me Mainstream Protestantism, (Grand Rapids: Eerdmans, 1996), 19-26. See also Wade
and organized her charges for a quick visit to see the baptismal font in the Clark Roof, A Generation of Seekers: The Spiritual Journey of the Baby Boom Genera-
sanctuary. I went, too, because the group was large, and I thought I might be tion, (San Francisco: Harper, 1993), 155.
of help. As the teacher and the rest of the children entered the church, I beck-
4
Dean Hoge, Benton Johnson, and Donald Luidens, Vanishing Boundaries: The Reli-
gion of Mainline Baby Boomers, (Louisville: Westminster John Knox, 1994), 40-41.
oned the last boy to hurry so he wouldn’t miss anything. As he joined the
group at the font, I sat in a side pew waiting to bring up the rear on the walk
5
Ibid., 67-72.
back. Sure enough, my slow-walking young friend was again the last child to
6
Elizabeth Francis Caldwell, Come Unto Me: Rethinking the Sacraments for Children,
(Cleveland, Ohio: United Church Press, 1996), 34.
leave the sanctuary. As he joined me at the door, he paused beside a small
Communion table from a former church to examine the carvings on its front.
7
William R. Myers, ed., Becoming and Belonging: A Working Theory of Confirmation
(Cleveland: United Church Press, 1993), 4, quoting from a news article reported by
“What’s that word?” he asked. “I can’t figure it out.” The word was ‘remem- Michael Hirsley, Chicago Tribune, May 23, 1990, sec.2, p.7.
brance.’ I reminded him of Jesus’ words at the Last Supper. 8
Recent books on confirmation include Richard R. Osmer, Confirmation: Presbyterian
“Oh,” he said, “‘in remembrance of me’—I get it!” Then, without hesita- Practices in Ecumenical Perspective (Louisville: Geneva Press, 1996); Peter R. Monkres
tion he added for my edification, “Do you know what else Jesus said? He said and R. Kenneth Ostermiller, The Rite of Confirmation: Moments When Faith is Strength-
‘This is my body and this is my blood.’ The body is the bread, you know, ened, (Cleveland: United Church Press, 1995); Robert L. Browning and Roy A. Reed,
and the blood is the grape juice.” I nodded, signaling agreement that I had Models of Confirmation and Baptismal Affirmation, (Birmingham, Ala.: Religious Edu-
cation Press, 1995); and William R. Meyers, ed., Becoming and Belonging: A Working
been taught that, too, and we exchanged knowing smiles. Theory of Confirmation (Cleveland: United Church Press, 1993).
Although we did not know each other’s names, we shared a deeper bond 9
Richard Osmer demonstrates the importance of placing any new proposal for con-
as a brother and sister in Christ engaged in the mutual ministry of discerning firmation into a congregational context to identify what additional educational prac-
what it means to be Christian. It was a conversation that merely scratched the tices are necessary to support and enrich the confirmation process; see Confirmation:
surface of eucharistic theology to be sure; yet I am confident our exchange Presbyterian Practices in Ecumenical Perspective, 194-199.
was much more. In a small but significant way, we both were forming and 10
Ibid., 40.
confirming each other in the “congregational village” of church. 11
William R. Myers, ed., Becoming and Belonging: A Working Theory of Confirmation, 5.
At the close of her essay on the ministry of forming young Christians, 12
Ellen T. Charry, “Raising Christian Children in a Pagan Culture,” 166.
Ellen Charry leaves her readers with a challenge and a question. Both are 13
John H. Westerhoff, Bringing Up Children in the Christian Faith, (Minneapolis: Win-
quite applicable here. ston Press, 1980), 4.
We need churches to turn their full attention toward children, not 14
Ibid.
simply to applaud them, but to lead them gently and steadily to God. 15
Gail Ramshaw-Schmidt, “Celebrating Baptism in Stages: A Proposal,” in Alternative
Other forces in our culture are extremely strong, and they may well Futures for Worship, vol.2 of Baptism and Confirmation, Mark Searle, ed., (Col-
win our children’s hearts eventually. How can churches do anything legeville, Minn.: Liturgical Press, 1987), 139.
less now than to surround children with the light of Jesus Christ and 16
Eugene C. Roehlkepartain, The Teaching Church: Moving Christian Education to
the company of seasoned pilgrims?23 Center Stage, (Nashville: Abingdon, 1993), 167. The Effective Christian Education study
To share what we know of the light of Christ with those whose baptism involved more than 11,000 adults and youth representing six Protestant denominations
in the United States.
already lights their way—to be “seasoned pilgrims” to them by pointing out
the sights and telling the stories of faith to those who may be seeing and
17
Peter L. Benson and Carolyn H. Eklin, Effective Christian Education: A National
Study of Protestant Congregations—Summary Report on Faith, Loyalty, and Congre-
hearing both for the first time—is a worthy vocation and one to which every gational Life, (Minneapolis: Search Institute, 1990), 38.
member of Christ’s church is called, as we form and confirm the young bap- 18
Ibid.
tized Christians entrusted to our care. n 19
Marjorie J. Thompson, Family: The Forming Center, (Nashville: Upper Room Books,
1996), 21, 113.
20
Dolores R. Leckey, The Ordinary Way: A Family Spirituality, (New York: Crossroad,
NOTES
1982), 67.
1
Ellen T. Charry, “Raising Christian Children in a Pagan Culture” in the Christian Cen- 21
Peter L. Benson and Eugene C. Roehlkepartain, Beyond Leaf Raking: Learning to
tury, February 16, 1994, 166.
Serve/Serving to Learn, (Nashville: Abingdon, 1993), 32.
2
Ibid. 22
Elizabeth Francis Caldwell’s book Come Unto Me: Rethinking the Sacraments for
3
Milton J. Coalter, John M. Mulder, and Louis B. Week, Vital Signs: The Promise of Children, (Cleveland: United Church Press, 1996), contains many creative ideas and

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 FORMING AND CONFIRMING YOUNG CHRISTIANS

workshop models for preparing parents, children, and church members for worship,
baptism, and Communion.
FIRST CATECHISM
Revised Draft
23
Ellen T. Charry, “Raising Christian Children in a Pagan Culture,” 168.
1.Who are you?
I am a child of God.
2.What does it mean to be a child of God?
SELECTED BIBLIOGRAPHY That I belong to God, who loves me.
Bass, Dorothy, editor. Practicing our Faith: A Way of Life for a Searching People. San 3.What makes you a child of God?
Francisco: Jossey-Bass, 1997. A book for adult reflection and discussion, this vol- Grace—God’s free gift of love that I do not deserve and cannot earn.
ume offers essays on twelve practices which shape the Christian life, including 4. Don’t you have to be good for God to love you?
practices of hospitality, keeping Sabbath, forgiving, singing, and testimony. A dis- No. God loves me in spite of all I do wrong.
cussion guide, Practicing Our Faith: A Guide for Conversation, Learning, and 5. How do you thank God for this gift of love?
Growth is also available from the publisher. I promise to love and trust God with all my heart.
Caldwell, Elizabeth Francis. Come Unto Me: Rethinking the Sacraments for Children. 6. How do you love God?
Cleveland: United Church Press, 1990. Caldwell addresses issues of “faith nurtur- By worshiping God, by loving others, and by respecting what God has created.
ing” by emphasizing the partnership of church and home in preparing parents 7.What did God create?
and children for the sacraments. The book also includes liturgical and educational God created heaven and earth and all that is in them.
models for planning adult classes, intergenerational events, parenting studies, and 8.What is special about human beings?
family workshops on baptism and Communion. God made us, male and female, in the image of God.
Foster, Charles R. Educating Congregations. Nashville: Abingdon, 1994. Foster 9.What does it mean that we are made in God’s image?
describes a model of Christian nurture as “event-full education” where congrega- It means we are made to reflect God’s goodness, wisdom, and love.
tions intentionally educate through all aspects of their life together. Educating 10.Why, then, do we human beings often act in destructive and hateful ways?
congregations are those which engage children, youth, and adults in preparation Because we have turned against God and fallen into sin.
for, participation in, and reflection on the church’s formative events and practices. 11.What is sin?
The book includes discussion questions and exercises for church leaders and Sin is closing our hearts to God and disobeying God’s law.
adult study groups.
12.What are the results of sin?
Myers, William R., editor. Becoming and Belonging: A Working Theory of Confirma- Our relationship with God is broken. Our lives are full of sorrow and suffering. All
tion. Cleveland: United Church Press, 1993. This book offers thoughtful insights our relations with others are confused.
on the practice of confirmation, a collection of experiential activities easily incor- 13. How does God deal with us as sinners?
porated into existing confirmation programs, and a review of confirmation books, God hates our sin, but never stops loving us.
articles, and curricula. Myers and the five pastor contributors write out of their 14.What did God do to help us?
experiences of confirmation in a variety of congregational settings. God chose the people of Israel to make a new beginning. They received God’s
Osmer, Richard R. Confirmation: Presbyterian Practices in Ecumenical Perspective. covenant, and prepared the way for Jesus to come as our Savior.
Louisville: Geneva Press, 1996. Osmer provides a carefully researched history of 15.What is the covenant?
confirmation which explores the variety of forms and purposes this practice has The covenant is an everlasting agreement between God and Israel.
assumed over time. He also proposes a comprehensive, constructive model for a 16.What is in this agreement?
confirmation process appropriate to the church’s contemporary context. When God called Abraham, God promised to bless his family, which was later named
Roehlkepartain, Eugene C. The Teaching Church: Moving Christian Education to Cen- Israel. Through the people of Israel, God vowed to bless all the peoples of the earth.
God promised to be Israel’s God, and they promised to be God’s people. Israel
ter Stage. Nashville, Abingdon Press, 1993. Written particularly for pastors and vowed to worship and serve only God, and God vowed to love them and to be their
Christian education leaders, this book reviews major findings of the Effective hope forever.
Christian Education study of U.S. Protestant congregations and suggests practical
17. How did God keep this covenant?
strategies and resources for Christian education informed by this research. God led Israel out of slavery in Egypt, gave them the Ten Commandments through
Thompson, Marjorie J. Family: The Forming Center. Revised and enlarged edition.
Nashville: Upper Room Books, 1996. In this volume, Thompson invites and The Special Committee to Write a New Presbyterian Catechism is submitting the texts of
guides families into formative Christian practices in the home, including prayer, two proposed catechisms to the 210th General Assembly (1998) of the Presbyterian
worship, storytelling, hospitality, stewardship, and service. She also explores the Church (U.S.A.). The revised draft of the “first” catechism, which is printed here, has
roles of church and families in the spiritual formation of children and suggests been prepared for use by persons ten years of age and older. It will be reviewed by the
ways to deepen this partnership. G.A. when it meets in Charlotte, North Carolina, in June 1998. Members of this com-
mittee are Richard Osmer (chair), Dawn DeVries, George Hunsinger, Laura Lewis,
Bruce McCormack, William Placher, Marjorie Thompson, Leanne Van Dyk, and David
Yoo.

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Moses, and brought them into the land that God had promised. After his work on earth was done, he returned to heaven to prepare a place for us
18.What are the Ten Commandments? and to rule with God in love. He will come again in glory, and remains with us now
The Ten Commandments are the law of God. When God gave them to Moses, God through the gift of the Holy Spirit.
said, I am the Lord your God who brought you out of the land of Egypt, out of the 30.When was the Holy Spirit given to the first Christians?
house of slavery: On the day of Pentecost.
1. You shall have no other gods before me.
2. You shall not make for yourself an idol. 31.What happened on the day of Pentecost?
3. You shall not make wrongful use of the name of the Lord your God. When the first Christians met together in Jerusalem, the Holy Spirit came upon them
4. Remember the Sabbath day and keep it holy. like a mighty wind. They all began to speak in different languages. A crowd gathered
5. Honor your father and your mother. in astonishment. Peter preached to them the gospel.
6. You shall not murder. 32.What is the gospel?
7. You shall not commit adultery. The gospel is the good news about Jesus. It promises us the forgiveness of our sins
8. You shall not steal. and eternal life because of him. Forgiveness and eternal life with God are what we
9. You shall not bear false witness against your neighbor. mean by salvation.
10. You shall not covet what is your neighbor’s. 33.What were the results of Pentecost?
19.What is the main point of these commandments? The Holy Spirit filled the first Christians with joy by revealing what Jesus had done for
You shall love the Lord your God with all your heart, mind and strength; and you us. The Spirit inspired them to understand and proclaim the gospel, and to live a new
shall love your neighbor as yourself. life together in thanksgiving to God.
20. Did the people keep their covenant with God? 34. How do these results continue today?
Though some remained faithful, the people too often worshiped other gods and did The Holy Spirit also moves us to understand and believe the gospel, gives us strength
not love each other as God commanded. They showed us how much we all disobey and wisdom to live by it, and unites us into a new community called the church.
God’s law. 35.What is the church?
21.What did God do to bring them back to the covenant? We are the church: the people who believe the good news about Jesus, who are
Although God judged the people when they sinned, God still loved them and baptized, and who share in the Lord’s Supper. Through these means of grace, the
remained faithful to them. God sent them prophets to speak God’s word. God gave Spirit renews us so that we may serve God in love.
them priests to make sacrifices for their sins. God called kings to protect the needy 36.What comfort does the good news give you?
and guarantee justice. At last God promised to send the Messiah. That I belong to my faithful Savior Jesus Christ, who died and rose again for my sake,
22.Who was sent to be the Messiah? so that nothing will ever separate me from God’s love.
God sent Jesus to be the Messiah. Messiah means “anointed one.” The New Testament 37. How do we know this good news?
word for Messiah is Christ. Jesus is called the Christ, because God anointed him to be Through reading the Bible and hearing it taught and preached. The Holy Spirit
the Savior who would rescue us from sin and death. inspired those who wrote the Bible, and helps us rely on its promises today.
23. How did God keep the promise to Abraham by sending Jesus? 38.What else does the Holy Spirit do for the church?
By sending Jesus, God opened up the covenant with Abraham to the whole world. The Spirit gathers us to worship God, builds us up in faith, hope and love, and sends
God welcomed all who have faith in Jesus into the blessings of the covenant. us into the world to proclaim the gospel and to work for justice and peace.
24.Was Jesus just another human being? 39.Why do Christians gather for worship on the first day of the week?
No. Although he was truly human, he was also God with us. As someone who was Because it is the day when God raised our Lord Jesus from the dead. When we gather
truly human, he could share all our sorrows. Yet because he was truly God, he could weekly on that day, the Spirit makes our hearts glad with the memory of our Lord’s
save us from all our sins. resurrection.
25.What was Jesus like? 40.What do we do in Christian worship?
When Jesus spoke, he spoke with God’s authority. When he acted, he acted with We adore and praise God. We pray, sing hymns, and listen to readings from the Bible.
God’s power. The people were amazed. He was also gentle and loving. He cared for We also give offerings to God for the work of the church, and commit ourselves to
us in all our needs as a shepherd cares for the sheep. serve God and our neighbors. Above all, we hear the preaching of the gospel and
26.What did he do during his life on earth? celebrate the sacraments.
He called disciples to follow him. He fed the hungry, healed the sick, required people 41.What is a sacrament?
to repent, and forgave their sins. He taught people not to fear, but to trust always in A sacrament is a special act of Christian worship which uses visible signs to present
God. He preached the good news of God’s love and gave everyone hope for new life. God’s grace for us in Jesus Christ. We believe that two sacraments were given by
27. How did Jesus Christ prove to be our Savior? Jesus: baptism and the Lord’s Supper.
He sacrificed his life for us by dying on the cross. He showed his victory over death 42.What is baptism?
by rising from the dead. He removed our guilt and gave us new, unending life with Through baptism I am adopted and welcomed into God’s family. In the water of
God. baptism I share in the dying and rising of Jesus, who washes away my sins. I am
28. How do we know that Jesus is Lord? made one with him, and with all who are joined to him in the church.
After he died and was raised from the dead, he appeared to his disciples, both 43.Why are you baptized in the name of the Father, and of the Son, and of the Holy
women and men. He revealed himself to them as our living Lord and Savior. Through Spirit?
the Bible, he continues to reveal himself to us today. Because of the command Jesus gave to his disciples. After he was raised from the
29.What does it mean that Jesus ascended into heaven? dead, he appeared to them, saying: “Go and make disciples of all nations, baptizing

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them in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28:19).
44.What is the meaning of this name? L AURA L EWIS :
It is the name of the Holy Trinity. The Father is God, the Son is God, and the Holy
Spirit is God. And yet they are not three gods, but one God in three persons. We
worship God in this mystery. T HE C HURCH ’ S ROLE IN
45.What is the Lord’s Supper?
In the Lord’s Supper I am fed at the table of God’s family. Through the bread that I C HRISTIAN F ORMATION
eat and the cup that I drink, the Lord offers me his body and blood. He renews my
faith, and gives me the gift of eternal life. As I remember that he died for all, and
therefore also for me, I feed on him in my heart by faith with thanksgiving. It seems like a lot is riding on Christian education
46.Why do we pray to God? these days. Are you feeling the pressure?
Because we were created to live with God, who desires the prayers of our hearts. Our Christian educators are being called on to address impor-
hearts long for God, for we need God’s help and guidance every day.
tant issues. That’s not particularly new. The pressure
47.What do we do when we pray? comes from a broader understanding of Christian educa-
When we pray, we adore God, we confess our sins, we give God thanks, and we
pray for the needs of others and ourselves. tion. Not only are we dealing with the church school and
48. How did Jesus teach his followers to pray? formal educational opportunities, but we are now being
He taught them the words of the Lord’s Prayer. asked to look at the whole context of Christian formation.
49.What is the Lord’s Prayer? Church educators now have an opportunity, the
Our Father in heaven, responsibility really, to engage the whole church in re-
hallowed be your name, viewing what they are about in forming community. That
your kingdom come, means looking at a wider range of educational modes.
your will be done,
on earth as in heaven.
Give us today our daily bread, Such as?
Forgive us our sins, We’re looking at ways to help the congregation and pas-
as we forgive those who sin against us.
Save us from the time of trial, toral leadership support and encourage families. We’re
and deliver us from evil. challenging members of the congregation to sponsor and
For the kingdom, the power, and the glory are yours, give witness to Christians in the community—young as
now and for ever. Amen. well as old. Another important context is worship. How do those of us who
50.What do we mean when we pray to God as “Our Father”? are baptized live out our faith in liturgy? Also, how do we live out our faith in
As Jesus taught us, we call upon God like little children who know that God cares for the traditions of service and missions? It challenges us to open up for young
them and loves them. Because Jesus prayed to God as his Father, we too can pray to
God in this way. Christians the entire range of what it is to live a Christian life.
51.When we pray to God as our Father, do we mean that God is male?
No. Only creatures who have bodies can be male or female. But God is Spirit and has Have Christian educators been trained well for this broader approach?
no body. To some extent. Ellis Nelson has been writing about these themes for a long
52.What do we mean when we pray to God “in heaven”? time, especially in When Faith Begins (1967) and How Faith Matures (1989).
We mean that God draws near to us from beyond this world, and hears our prayers. Maria Harris, in her book Fashion Me a People (1989), taught us that the Chris-
53.What do we ask when we pray “Hallowed be your name”? tian education curriculum is really the church’s life. Charles Foster’s book Edu-
We pray that God’s name will be honored in all the world and everywhere treated as cating Congregations (1994) and Practicing Our Faith (1997), edited by
holy, because God’s name really stands for God.
Dorothy Bass, invite communities of faith to engage Christian practices which
54.What do we ask when we pray “Your kingdom come, your will be done, on earth
as in heaven”? form and shape us in the life of faith.
We ask God to fulfill God’s purpose for the whole world. We also ask God to make So we have had some resources. Still, in the past our concept of educa-
us able and willing to accept God’s will in all things, and to do our part in bringing tional ministry sometimes got too narrowly focused. We are now recognizing
about God’s purpose. more clearly a calling to bring the good news to those outside the church but
55.Why do we pray “Give us today our daily bread”? also to witness and nurture those inside the church.
Because all good things come from God. Even in our most ordinary needs, God cares
for us completely.
Are you getting a good hearing?
56.What do we ask when we pray “Forgive us our sins”?
Telling God we are sorry, we ask God not to hold our sins against us, but to accept In some ways. Some of the research on membership decline has prodded con-
us again by grace. gregations to take a look at their total life. It’s not easy to do. Sometimes we
Continued on page 44 look for a specific reason for the decline: Do we need to make confirmation
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classes better? What’s going on with the Bible classes? Is the liturgy too diffi- Describe the catechism.
cult? What are the Sunday school teachers teaching? But this kind of analysis Actually we are writing two. The one we call the “First Catechism” is written for
often is too narrow. There is more at stake than whether we are doing a fan- young people at least ten years of age; many churches confirm at that age. The
tastic job in the church school. other we call the “Study Catechism,” which we hope will be useful for high
school students, young adults, and adults. We hope both might become edu-
How can we get beyond that narrow analysis? cational tools to promote biblical and theological reflection. It’s true that the
One way not to get beyond it is to talk about how can we get back to the good idea of a catechism comes with some negative connotations: the idea of mem-
old days. We can never go back. We must struggle to think about our ideal life orization and the imposing of final, set questions and answers. Still, there are
together today and look toward the future. some positive things to say about catechisms. For example, learning a cate-
chism does not necessarily mean memorizing it. Catechisms also stimulate
What does today look like? questions and dialogue and often lead to Bible study. Catechisms help us under-
We’ve got parents coming back to church who want to know more about faith, stand our faith in changed contexts. By doing that the catechism may be able
and we’ve got children who are unique in the way they want to learn about to aid the process of forming Christians.
faith. How can we work with both at once? Some churches attempt to solve it
by having “post-confirmation” classes for parents while their kids are going How might it do that?
through “regular confirmation” classes. The idea is to communicate that we are Let me give you an example. When we were doing the field test with the early
doing this together—mutual conversation and mutual questions and answers. drafts of the First Catechism we wanted to use language that would speak to
children. So we did field testing with third and fourth graders (a little under the
What cultural conditions are forcing us to look at Christian education in target age group) and with seventh and eighth graders (a little over our target
this holistic way? age group). In addition, we field tested the material by asking the children to
engage in one-on-one conversations with a parent or pastor or a member of
Well, we don’t have the culture’s support in forming Christians the way we
the congregation willing to walk them through a section of the catechism. The
used to. Public schools, for example, that once affirmed a Protestant way of
procedure was to ask the question and see how they would respond. That
life, don’t do so any longer. Or take church attendance. The culture doesn’t
helped us (1) find out whether they understood the question and (2) by their
care whether you go to church or not. Those are obvious changes—not all bad
answer confirm that level of understanding. We discovered that this started
actually. They probably are helping us clarify what it means to be Christian. At
some really fruitful conversations between adults and kids. This might be a
the same time you have a variety of values and faith stances in our culture
major role of the catechism—as an intergenerational conversation starter. The
which offer promising dialogue. They give us an opportunity to discern who
Study Catechism may be even more important to college students and adults
we are and what we stand for. We can’t articulate that in the public arena unless
just returning to the church who want to be re-oriented to the Reformed tradi-
we understand ourselves and what we believe well.
tion and become theologically engaged.
So what do we do?
Do parents see themselves as teachers—as spiritual formers of the next
A number of things. We nurture returning baby-boomers; we help teenagers generation?
clarify their faith journeys; we support young pilgrims; we train experienced
Many don’t. We live in a culture that moves toward specialization of knowl-
and older church folks to engage in some of the teaching and learning and nur-
edge. Many parents do not see themselves as capable of being adequate teach-
turing of young adults and children.
ers, so they send their children to others to learn the Christian faith. Therefore,
we must find ways to support and help the parents feel comfortable in the role
How does your work on the new catechism commissioned by the
of spiritual formers.
PC(USA) fit into this?
The call to write a new Presbyterian catechism really came from the grass roots
How?
of the church as an overture from a presbytery. It arises from the sense that the
church needs to find common ground. Not a set of standards, but a common This has to be a joint venture. The congregation and family are tied together in
frame of reference to shape our theological dialogue. Such dialogue also the educational enterprise. For example, both parents and church must empha-
requires a certain level of biblical literacy. The catechism may help us become size the importance of baptism and teach children what their baptism means.
more familiar with the biblical narrative. This call for a shared language follows Similarly, confirmation only becomes meaningful when both parents and con-
quite naturally from the affirmations of the recently passed Brief Statement of gregation stress its importance and share in the teaching. It’s an active partner-
Faith. In fact, the very process of producing confessional statements and cate- ship in shaping children for faith.
chisms engages us in the theological dialogue.

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A parent comes to you and says, “When I was a kid my dad got us up at Sara Little is Critz Professor Emerita of Christian
6 a.m., read us the Bible, and we prayed together. I hated it because we
Education at Union Theological Seminary & Presbyterian
did it every day. So I’m not going to do that to my kids.” What do you say
to that parent? School of Christian Education. She received the M.R.E.
It’s important to acknowledge that that type of training may have been a bad from the Presbyterian School of Christian Education and
experience for them. Then I’d ask a question: “What do you wish your moth-
er and father would have done for you?” That’s really the question: What step the Ph.D. from Yale University. She is the author of Youth,
in your current family life would really help the whole family unit with Christ- World, and Church, To Set One’s Heart, and various
ian formation? What will work?
curriculum materials.
Are there specific ways to help with that?
Try asking them to consider the times in their relationship with their children SARA LITTLE
when they do engage in sharing the faith. What are the best times? Then try to
set up situations to duplicate those experiences. Also, suggest that they ask
o be a parent these days must be almost overwhelming, even frighten-
their kids for help. It’s fascinating how young children can help us out by ask-
ing questions and sharing their observations. They know what the good times T ing (as well as potentially grace-filled and an incomparable blessing).
And if we were honest, we would see that there is an element of almost awe-
are. Also, this sets up a two-way conversation, not a one-way monologue. One
of the most interesting findings in a recent research on Protestant Christian edu- some responsibility (and potentially rewarding growth in faith) in being a
cation is the insight that what seems to correlate most with a child’s maturing responsible member of a congregation. What Professor Lewis says about the
in the faith are conversations with their parents. Just conversations about God, importance of family and congregation in forming and confirming young
not heavy teaching sessions. That’s what kids remember. Christians is so true, so basic, that even if the Search Study on Effective
Church Education had not drastically documented that fact, we should know
You’re a professional Christian educator, a church woman, active in it through our own experience. The whole article is so clear in its conceptu-
guiding the church, but you are also the mother of two daughters. Does alization and so helpful in its concrete illustrations of what is meant—what is
that help or complicate your role as a Christian educator? needed—that after my initial reaction of enthusiastic affirmation, my recom-
Surely it helps. It keeps me honest—my children are a reality check. mendation is that congregations make major use of this instructive essay. Pas-
tors and officers should check to see whether parents are receiving the help
Can you remember a time when they played that role? they need, if preparation for baptism and first Communion is adequate, and
Yes. When Nancy was three years old, one evening at bedtime prayers she should even draft some guidelines on the specific issues raised in the article.
blurted out, “Mama, I’ve got to see God. Why can’t I see God?” I gave her a Perhaps the article should be duplicated and provided to all parents. Perhaps
long, typical answer about how no one can see God; just as we can’t see the the congregation’s own plan for the road from baptism to confirmation
air, we can’t see God and so on. But she wasn’t satisfied. “Mama, I need to see should be printed in a brochure and used by parents, leaders, and others.
God.” “Nancy, why do you need to see God?” I asked. “So I can give God a
There are two reasons for making such a suggestion. Some years ago,
hug.” The whole conversation reminded me that questions must be heard and
understood in the context of what the child wants to know and do. when it first became possible in the Presbyterian Church for young children
to receive Communion, many congregations instituted imaginative and help-
Are you optimistic or pessimistic about how these formation issues are ful programs for educating parents about the meaning of baptism and first
being dealt with in the church? Communion. Something has happened since that time, I fear. Baptism is still
The question is whether we can focus our priorities and see how important this often a significant family and congregational experience, but parents seem to
is. We can’t do everything. We have some major challenges in front of us in receive less help as to its implications than is needed. A conference with the
terms of how we live our lives as Christians and how we make our witness pastor is good, but a special group of parents of young children could learn
both in the church and in our public lives. I contend that to do that well we from each other in several meetings together. The major erosion of interest
must be a healthy church. We cannot withdraw from the culture or become so and activity, however, seems to come at the point of first Communion. In too
narrow that we can’t live together. And a healthy church is first of all one that many congregations I know, it has become routine. The congregation does
can pass its faith on to its children. n not benefit as it might from recognizing and celebrating this occasion. In
checking with parents from several locations, I am disturbed with what is not

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being done to maximize the meaning of first Communion. issues. All of this material is “processed and reflected on as they interrelate
A second reason for using this article is similar. We have not yet incor- with the biblical story, i.e., as they ‘do theology.’”1 All the while, each person
porated confirmation into our thinking, even though we use the term fre- is working on individualized study units. The focus on the adult work as a
quently and loosely. Since “first Communion” and the disappearance of “com- part of the confirmation process is complex and sophisticated. I can think of
municants’ classes,” we vary all the way from a one-hour conference with the adaptations that would be less demanding, but still challenging. The first
pastor, to an individual decision to become a member, to equating the whole example focuses on the church; the second, on Christian vocation—which
span of educational ministry with a “confirming process.” Good work is being may be the most needed emphasis the church faces for its members these
done on the topic, but sessions will appreciate the concise help in this arti- days. When a congregation attends to the linkage of the two emphases in
cle. confirmation, it may indeed find renewal for itself.
If it is indeed true that “the intentional formation of young Christians is Second, the use of computers and other technology should be explored.
the most important ministry contemporary churches can undertake,” as Laura This topic is rapidly becoming a major item in the news and in educational
Lewis seems to suggest, citing Ellen Charry’s article, then it is appropriate, resource conversations. It is mentioned here both as a warning and as a hope.
even urgent, to build on suggestions in the article and expansions here to The warning has to do with the danger of equating learning of facts and
explore other possibilities. Consider three, offered with the hope that readers terms, which may be best done at an elementary age, with growth in faith,
will be stimulated to add their own ideas and encourage their own congre- which surely necessitates group interaction and religious questioning that
gations to look anew at their responsibilities. young people must have to affirm their own faith and commitment. I know
First of all, the idea of experimentation is one of the most constructive of a pastor who maintains a weekly “computer meeting” with young people
beginning points I can think of. Such an approach is tailor-made for a con- all over the city and at a distance, to question and to think together. Often
gregation. I can see a worship service where four families stand together, the sessions are more counseling and evangelism than “regular” youth meet-
each cluster grouped around the youngest member about to receive first ings. What would happen if two confirmation groups, across the continent,
Communion. The family is reminded of its baptismal vows; the church edu- were to exchange ideas, read papers, and do Bible study via the Internet?
cator speaks briefly to the children, summarizing the times they have spent What if a question were to be posted for any member of a confirmation class
together in preparation for this occasion, and reminds them of the love and anywhere to respond, such as “In high school, does it make any difference
support of the congregation. The families then sit in the front pews and par- whether one is a Christian? Why?” Whether one can achieve the same depth
ticipate in the Communion service. and seriousness of thought in such an exchange as in a group conversation,
Or I can think of a church where the first unit of a confirmation process I do not know. I hope to hear of such ventures.
is for each person considering moving into active membership to go through A third suggestion for doing something about the formation of young
“100 Explorations”—activities following a check list of things to do: visiting Christians is too radical even to be named. Most people reading this article
the sick with a pastor or elder, observing the budget-making process, help- will be familiar with H. Richard Niebuhr’s Christ and Culture. Most Presbyte-
ing the pastor plan a sermon, visiting a newcomer, helping cook for a church rians I know seem to choose the alternative of “Christ transforming culture”
night dinner, teaching a Sunday school class, plus many other regular parts as the best option for relating the two. Certainly that has been my stand.
of the life of the church. As they dig into why these things are done, they However, as culture seems to be more and more secular—as we are flooded
raise questions about beliefs and history, and move into the next phase of with “nightmares of depravity” as Robert Dole said in 1995—we can hardly
pulling things together. Then each person has an opportunity to make a deci- fail to conclude, with Dole, that mass media contribute directly to the “main-
sion as to whether he or she wishes to enter full membership responsibilities. streaming of deviancy.”2 Is it possible that we are moving to a time when we
The most demanding “experiment” I know of, however, is one developed must choose another of Niebuhr’s options—that of “Christ against culture”? Is
by Stuart McLean, a Presbyterian minister and seminary professor, working it possible that if we are indeed going to develop faithful communities in
with the congregation where he worships. Confirmation class members take which young Christians can be formed, we must explore the development of
at least three years to explore nature and their relationship with God’s cre- intentional communities? The question is worth pondering. Perhaps we need
ation (through a program similar to Outward Bound), to experience another not encompass the total life of persons in geographical groups, though that
class or culture (sometimes a trip to another country, or learning with a com- may someday be necessary. I know of one seminary group of young couples
munity institution such as a state school for the mentally impaired), and to with small children who consider themselves an “intentional community.”
investigate one area of the adult work world (medicine, banking, agriculture), They meet regularly for worship and fellowship, set up specific limits as to
with visits accompanied by an ongoing sponsor and group study of ethical the amount of time children may watch TV, and specify what programs may

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 RESPONSES

be seen. (They still regularly participate in the life of a congregation.) A group Richard Osmer is the Thomas W. Synnott Professor of Christian
of parents of teenagers is talking about a similar plan for their families. There Education and Director of the School of Christian Education at
is even the possibility—and I never thought I might even vaguely consider
this option—of setting up parochial schools closely linked to a congregation. Princeton Theological Seminary. He earned the M.Div. from Yale
Whatever is done, the point here is that we may have to consider radical new Divinity School and the Ph.D. from Emory University. He has
options. written Confirmation: Presbyterian Practices in Ecumenical
But for now, the call is clear for faith communities: do well what we
already know how to do in “forming and confirming young Christians.” n Perspective and chairs The Special Committee to Write a New
Presbyterian Catechism.

NOTES
1
Stuart D. McLean, “Rites of Passage Youth Ministry: An Alternative,” Affirmation,
R I C H A R D R. O S M E R
Spring 1989, 98.
2
Quoted in James Wall, “Nightmares of Depravity,” Christian Century, June 21-28, r. Lewis’s delightful, inviting writing style might lead the readers of her
1995, 627.
D article to overlook the real bite of the argument she is making. There are
four theses, in particular, that are implicit in her article which deserve to be
lifted up.
First, she argues that the church should give greater attention to the chil-
dren in its midst. In a culture that is increasingly adult-centered, this is no
small order. The signs of the shift toward a society that will invest more and
more of its resources on adults are everywhere. Across the United States,
school boards are finding it ever more difficult to muster enough support to
pass budgets subject to popular referendum that will enable them to offer the
kind of education which will equip children to compete in the emerging glob-
al economy. The media pays less and less attention to children and will agree
to offer a minimal amount of regular educational programming for children
only in response to political pressure. Enormous expenditures on health care
for an aging population are drawing money away from research on childhood
diseases and treatment. In this context, Dr. Lewis’s call for the church to resist
this trend toward the adultification of society and to pay more attention to the
children in its midst is radical indeed.
Second, the article uses the language of formation, not education. Broad-
ly speaking, the idea of formation grows out of the monastic traditions of spir-
ituality which flourished during the Middle Ages. It focuses on the ways the
round of daily life, especially the liturgical and devotional practices of the
community, shapes the hearts of its members. The idea of formation is large-
ly dependent on the idea that God’s Spirit works in and through the com-
munity to mold the dispositions, thoughts, and behavior of individuals. This
is a far cry from the ideals guiding most modern educational theories which
place so much emphasis on the individual’s experience, creativity, and origi-
nal/critical thinking. In contrast, formation language shifts the responsibility,
first, to the community and the internalization of its language and practices.
Only a spiritually rich community creates the condition or the possibility of
personal responsiveness and creativity. Lewis’s use of the language of forma-

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 RESPONSES Osmer

tion is subtle. There is more at stake than meets the eye. tially invites the church to diminish its commitment to the public square or,
Third, Dr. Lewis’s article is radical in its proposal that families be expect- more accurately, to the emergence of a vibrant civil society in which religion
ed to invest significantly in their children. On the surface, nothing would plays an active role. The worldwide trend toward the deprivatization of reli-
seem to be more conventional. In an era in which “family values” and gion has called into question longstanding theories of secularization that
promise-keeper rallies loom large in public consciousness, there seems to be viewed modernization and the decline of religion as virtual concomitants. The
nothing particularly radical in Lewis’s call for the church to take the forma- invalidity of this thesis has become widely evident to a large number of social
tion/teaching ministry of the family more seriously. Even here, however, scientists in recent years, making it all-the-more-important for educators like
Lewis’s article represents a break with recent denominational patterns in Lewis to be clear that the language of counter-culture does not say enough.
mainline Protestantism. As Don Browning has so poignantly revealed in It must be accompanied by the language of public commitment. This points
recent writings on the family, the official teachings of most mainline Protes- to a range of issues that Lewis’s short article does not have time to address
tant churches have not been particularly astute in their understanding of the but cry out for attention in a more comprehensive treatment of her topic: the
massive crisis of family life that has emerged in American society during the interconnection of public education and family life, the restructuring of fam-
last part of this century. The rise in the divorce rate, the increase in teenage ily life around more egalitarian lines, and role of governmental policies which
and out-of-wedlock pregnancies, and the job insecurity created by the glob- support, but do not control, the flourishing of families in a context that
alization of the economy have placed enormous pressures on family life. increasingly feels embattled by the globalization of the economy and media.
Lewis’s article is part of a growing body of literature that invites the church In short, there is much at stake in Lewis’s article. Her engaging writing
to rethink its teaching about family life and the unique role parents play in style should not lead readers to overlook the radical thrust of her proposals
the spiritual formation of their children. and the range of closely related issues she articulates. Issues of major impor-
Finally, Lewis’s article is radical in calling on the church to represent a tance are at stake in her reflections on the forming and confirming of young
genuine counter-culture alternative to the dominant culture. While she is not Christians, and we are appreciative of the fine way in which she has pointed
alone in this call—Hauerwas, Westerhoff, and others have made it as well— us to them. n
the genuine challenge this represents should not be taken for granted. Lewis
is not calling for the church to circle the wagons. Rather, she is calling for a
kind of formation that is rich enough and wide enough to prepare persons to
engage the world; to be in it but not of it. This seems to place Lewis some-
what at odds with other practical theologians and Christian educators in the
Christian community who also use the language of counter-culture. Lewis
does not seem to be inviting the church to abandon the public square but to
enter it with a Christian identity robust enough to engage others who are dif-
ferent.
Here, however, I go beyond what Lewis herself says in the article. Per-
haps, I am reading too much into this point of counter-culture. It is one of
several issues I would like Lewis to address in greater detail. Let me say a bit
more about this issue and use it to point to several others that are closely
related. The image of the church as a counter-cultural community runs the
risk of inviting Christians to view themselves as standing over/against or apart
from the world. Certainly, mainline American Protestantism needs to become
far clearer about the distinctiveness of its identity and commitments as the
church of Jesus Christ. Its overaccommodation to the surrounding culture has
long hampered its ability to render a credible witness. The membership loss
which Lewis notes is the harvest it is reaping from this failure. It is having dif-
ficulty even holding on to its own children, much less converting persons
growing up outside the church. In this context, calling the church to become
more counter-cultural makes good sense. There is a risk, however. It poten-

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 RESPONSES Richter

Don Richter is Director of the Youth Theology Institute and Why do parents drive past the local church on Sunday mornings to take
Assistant Professor of Christian Education at the Candler their children to the neighborhood soccer match? Not necessarily because
they are faithless heathens. Adults who care about the moral formation of
School of Theology, Emory University. He received his M.Div. their children are eager for the dependable lessons children can learn by par-
and Ph.D. from Princeton Theological Seminary. ticipating in sports. Like other communal practices, sports teach us about
virtues and vices, heroes and villains. My ten-year-old son, for example, par-
ticipates in the ongoing tradition of baseball by: collecting and trading base-
ball cards which help him learn about the history and lore of the sport;
attending and watching games on television; acquiring specific equipment for
the sport; learning skills at an annual baseball camp taught by a local high
D O N C. R I C H T E R school coach; and playing pick-up games with friends. The question I pon-
der is: What would it take for my son to be as engaged in the practice of
prayer or Bible reading as he is in the practice of baseball?
aura Lewis locates her discussion of confirmation within the broader
L framework of congregational and family Christian nurture. Accordingly,
Lewis’s primary emphasis in this article is on what transpires prior to confir-
Lewis acknowledges “the many options in our culture” which compete
for the commitment and loyalty of our young people. In spite of the attrac-
tion of these competing options, Lewis remains sanguine that congregations
mation rather than on specific recommendations for understanding and and families can initiate children and youth into the practices fundamental to
designing confirmation programs. In what follows, I first respond to several Christian faith. “Such devotional practices are demanding and they don’t eas-
points made by Lewis. Then I draw upon Richard Osmer’s recent study of ily fit busy family schedules,” Lewis notes. The greater challenge, from my
confirmation to discuss why we Presbyterians in particular find ourselves con- perspective, is not scheduling. It is difficult to initiate persons into practices
fused about the current role confirmation plays in our faith tradition. Finally, we do not cultivate for ourselves. Even when we read the Bible, how many
I comment briefly on Osmer’s constructive proposal for a confirmation Presbyterians do so with the depth and passion we invest in other social prac-
process that makes sense in light of Presbyterian liturgy and ecclesiology.1 tices? The “mainline” Protestant denominations are not without resources for
Lewis correctly claims that no confirmation program will be effective renewal, however. Consider the United Methodist congregations who have
unless buttressed by “the process of Christian formation that begins at bap- reclaimed the practice of reading the Bible through member participation in
tism and continues for more than a decade as congregations, in partnership the rigorous Disciple Bible-study course. Such congregations are better
with households, intentionally nurture and shape young Christians, equipping equipped than most to induct their children and youth into the practice of
them for the final intensive phase of confirmation, in middle or late adoles- Bible reading as a culturally valued, life-giving enterprise.
cence, when confirmands prepare to profess their faith and assume the full In contrast to previous eras, church, home, and school no longer collab-
responsibilities of church membership.” Having made this claim, Lewis iden- orate to sustain basic practices of Christian nurture. With the cultural dises-
tifies particular ecclesial practices that contribute to Christian formation in tablishment of mainline Protestantism throughout this century, and with the
childhood and adolescence. highly differentiated nature of modern society, parents are searching for com-
Now “practice” is a loaded word. In common parlance, we say “practice munities of care and accountability to provide moral guidance and character
makes perfect” to indicate that repeated performance of an activity is neces- formation for their children. As mediating institutions, congregations are well-
sary to achieve proficiency. When we speak of “legal practice” or “medical positioned for this task—but they are not the only show in town anymore.
practice,” however, we refer to something more than the rehearsal of specific We need to ask ourselves, without being judgmental, why parents trust sports
skills or techniques. A social practice extends beyond utilitarian, technical and the performing arts to fulfill the role entrusted since the mid-nineteenth
rationality and points toward a way of life.2 Social practices profoundly shape century to the Sunday school. What lessons can the church learn by paying
our moral vision and character . . . for better or worse. In contrast to cultural attention to modern social practices that invite compelling character forma-
critics who claim that the North American moral landscape is hopelessly frag- tion?
mented or even “pagan” (cf. Ellen Charry), philosopher Jeffery Stout contends Ironically, the establishment of the Protestant Sunday school contributed
that we can discover the moral language of America by observing how par- to the current confusion regarding confirmation. The Reformed paradigm of
ents devote long hours and go to great expense to conscript young people Christian nurture was based upon the threefold sequence of infant baptism,
into social practices such as chess, ballet, piano lessons, tennis, and baseball.3 catechetical instruction, and admission to the Lord’s Supper. Presbyterians ini-

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 RESPONSES Richter

tially resisted the lay-led Sunday School Movement because clergy feared it sistently in a different direction. The 1993 Book of Common Worship does not
would undermine their teaching authority, especially with respect to the use the terms “confirmation” or “confirmation-commissioning,” but com-
Westminster Shorter Catechism. Ministers had previously offered catechetical mends a service titled “Reaffirmation of the Baptismal Covenant for Those
instruction in congregational assemblies, during home visitations, and as a Making a Public Profession of Faith.” This reaffirmation service, closely mod-
standard part of the school curriculum.4 The nineteenth-century Sunday eled after the baptismal service, is designed as one of several repeatable rites
School Movement, followed by the Religious Education Movement of the by which individuals and congregations may reaffirm their baptismal
early twentieth century, emphasized age-graded materials and attention to the covenant at significant turning points.7 When our pedagogy and doxology are
developmental needs of individual learners. Although catechisms were still not in accord, no wonder we are confused about the role of confirmation!
widely used, they were also widely dismissed as pedagogically regressive and Osmer’s constructive recommendations for confirmation are sound, and I
anachronistic. will summarize them here. First, it is imperative that the primary purpose of
With the displacement of catechism, preparation for the admission to the confirmation be professional, with catechetical purposes subordinate to this
Lord’s Supper was still an important goal for formation within the Presbyter- goal. Practically, this means that congregations offer some systematic form of
ian tradition. Communicant’s class manuals outlined the responsibilities biblical and doctrinal instruction to children during middle childhood. Osmer
young people would assume as full communicant members of a congrega- chairs a special committee to draft a new Presbyterian catechism with pre-
tion. Richard Osmer notes that these manuals shifted the emphasis from a cat- cisely this goal in mind. (Lewis also serves on this committee.) This prelimi-
echetical to a professional understanding of confirmation, “focusing on the nary catechetical instruction would not culminate in confirmation, although it
individual’s ratification of the baptismal covenant through a personal profes- would point children toward that eventual goal.
sion of faith and pledge of obedience.”5 While this profession of faith was Confirmation, viewed as a personal, public profession of faith, would
viewed as distinct from a sacramental rite of confirmation (as within the then be reserved for older teens and adults. Osmer describes each phase of
Roman Catholic tradition), it was nevertheless linked to common liturgical the confirmation process, a process that must be carefully tailored to suit the
practice. Children were not permitted to receive Communion until they had particular context of each congregation.8 The first phase is enrollment, which
attended Communicant’s class. includes conversation with the pastor, appearing before an appropriate gov-
In 1971, the United Presbyterian Church changed its policy to admit bap- erning body (e.g., the session), and participating in a Sunday morning service
tized children to the Lord’s Supper prior to confirmation. (The PCUS enacted of enrollment. Once enrolled, confirmands enter a period of spiritual men-
a similar change in 1982.) With this liturgical change, the function of confir- toring which includes personal prayer, Bible study, and vocational discern-
mation became even more unclear. No longer moored to catechetical instruc- ment. A primary educational goal of congregations needs to be cultivating a
tion or to communicant preparation, Presbyterian confirmation materials cadre of adults to serve as spiritual guides/mentors for confirmands. Mentors
became defined by a developmental trajectory. Consider the semantic shift can be particularly involved in vocational discernment, challenging older
from Becoming a Christian (1943) and This is My Church (1957) to Context teenagers and adults in regard to their life projects, plans, and callings. Anoth-
for Choice (1973), Explorations into Faith (1977), and Journeys of Faith er related aspect of spiritual mentoring involves coming to terms with the var-
(1990). The guiding rubric in these later materials is “confirmation-commis- ious ways we are socially constructed by the church and by society. Mentors
sioning”; profession of faith is viewed organically, as a process of growth and must be prepared to deal honestly with the pain, disillusionment, and anger
maturation. Osmer summarizes the limitations of recent Presbyterian confir- experienced by persons who are coming to voice and reclaiming a sense of
mation curricula: self.9
The dominance of the developmentally oriented journey themes at Following an appropriate period of spiritual mentoring, confirmands are
the expense of the existential dimensions of the faith, the centrality expected to participate in a course of catechetical instruction. This secondary
of experience-centered education coupled with an undercurrent of catechism builds upon the first, and is not intended as a substitute or reme-
hostility toward catechetical instruction, and the concern with indi- dial version. The culmination of this catechetical period is the confirmation
vidualization and contextualization to the exclusion of the internal- service set within corporate worship. Concrete steps need to be taken after
ization of knowledge and skills acquired through participation in confirmation to help confirmands interpret their experience, become involved
common ecclesial practices are defining characteristics of this mater- in educational and outreach ministries, and accept positions of leadership
ial.6 within the congregation (and beyond). Osmer recommends this same process
What is striking about the trajectory of recent confirmation materials, for anyone seeking confirmation, whether the person is seventeen or forty-
according to Osmer, is that Presbyterian liturgical resources have moved con- seven. This is wise advice, because teenagers loathe double standards that

30 31
 RESPONSES

require youth to take a six-week class while adults get by with a single meet-
ing—if that. Moreover, a confirmation class that includes adults as well as T EACHING TO
teenagers validates that the process is not merely an age-specific rite of pas-
sage. M AKE A D IFFERENCE
I endorse Osmer’s recommendations for confirmation, especially given
the twofold catechism pattern his committee is designing for the PC(USA).
There will be inevitable resistance when congregations try to adopt these
changes, however. As noted above, parents yearn for social practices that will DONALD L. GRIGGS
form their children’s character. Viewing confirmation as an eighth-grade rite
of passage or “graduation from Sunday school” was liturgically flawed but
socially functional for youth and their parents. Where in our tradition do we very teacher in the church desires to make a difference in the lives of
have a rite similar to the bar/bat mitzvah in which our children are honored
simply for coming of age and belonging to our “tribe”? Confirmation is prop-
erly defined as a mature, personal decision guided by the faith community.
E those whom they teach. There are ways the differences may be noticed.
The learners have a body of information at the end of class they didn’t
have at the beginning. They are able to do something new as a result of their
Do we still need a Christian rite that attaches to the “wonder years,” the hor- experience in the class. Commitments are made, decisions are formed, and
mone-driven stage of puberty? Would this rite eventually take precedence values are affirmed that are new or revised expressions of what the learner
over confirmation? n believes, thinks, or feels. Such differences have the potential for making a sig-
nificant contribution to the spiritual formation of young Christians. Teachers
are hopeful that their efforts will make other differences as well. They pray
NOTES for those whom they teach that the faith community as well as the civil com-
1
Richard R. Osmer, Confirmation: Presbyterian Practices in Ecumenical Perspective munity will be impacted in positive, constructive ways by their living as
(Louisville: Geneva Press, 1996). responsible, faithful disciples of Jesus Christ.
2
For a more detailed exploration of social and ecclesial practices, see Practicing Our Though the prayer and desire of the teacher is to make a difference in
Faith: A Way of Life for a Searching People, ed. Dorothy C. Bass (San Francisco: Jossey- the lives of children, youth, and/or adults, and there are many good exam-
Bass, 1997).
ples of such effectiveness, the overall assessment of many teachers is that they
3
Jeffrey Stout, Ethics After Babel: The Languages of Morals and Their Discontents
hardly notice anything significant happening as a result of their faithful
(Boston: Beacon Press, 1988),
efforts. There are many obstacles to effective teaching in the church. And, at
4
Osmer, p. 125.
the same time, there are particular things pastors, church educators, and lay
5
Ibid., p. 164.
leaders can do to improve the possibility for effective teaching. What follows
6
Ibid., p. 156. is a series of paired statements that are examples of what prevents and
7
Ibid., p. 157. enhances effective teaching.
8
Congregational educators need to ask questions such as: How does confirmation
relate to the way we celebrate the sacraments of baptism and the Lord’s Supper? What Teaching to make a difference is less likely to happen when church school
type of catechetical instruction prepares children to anticipate confirmation? How is and worship are at the same hour, and more likely when children and youth
confirmation related to the congregation’s youth ministry programs? are included in the worship services of the congregation.
9
It is crucial that mentors acknowledge the shadow side as well as the virtues of their Children’s church or children in worship for the first twenty minutes is
faith tradition, especially for those who have been marginalized by the tradition. For not enough to prepare them to be full participants in the worshiping com-
example, to guide women in exploring gender construction in relation to Christian munity of faith. By the age of eight, if not earlier, children should be present
faith, see Carol Lakey Hess, Caretakers of Our Common House (Nashville: Abingdon, for the whole service worship. Why would any self-respecting young adoles-
1997).
cent who has been excluded from the full worship service for thirteen years
all of sudden be ready and motivated to participate in corporate worship? I
Donald Griggs is associate pastor of Westminster Presbyterian Church, Sacramento,
California. He received the B.D. and D.Min. from San Francisco Theological Seminary.
He taught Christian education at P.S.C.E. for several years and has written numerous
education curricula. He was honored with his wife, Patricia Griggs, by the Association of
Presbyterian Church Educators as Co-Educators of the Year for 1993.
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 T EACHING TO M AKE A D IFFERENCE Griggs

discovered two years ago that most of the children in our church did not Churches engaged in midweek educational ministries all report similar
know the Lord’s Prayer. It was part of the church school curriculum only one results. Ninety percent, or more, of those registered are present every week.
session every three years, parents were not teaching it at home, and children Many adults of all ages, with a wide variety of gifts, are involved in one of
were not in the worship service when the Lord’s Prayer was prayed. Children the four parts of the program. Youth and children become more involved in
will best learn about worship, learn the parts of worship, and learn how to the worship services, mission projects, and fellowship activities of the church
worship by worshiping. The statistics have been chronicled for years that and thereby gain a sense of belonging to the church. There are many advan-
church membership is declining in many churches and that one cause of the tages to midweek Christian education for youth and children that cannot be
loss is the non-participation of young adults who were raised in the church.1 matched by the Sunday school. However, it is not a case of giving up on the
I believe that not planning for the full involvement of children and youth in Sunday school, but of enhancing the whole ministry of Christian nurture in
worship is one of the contributing factors to young adults dropping out of the the church.
church. Another prime time for Christian nurture is summer. In this season many
There are many obstacles to increasing children’s and youth’s participa- churches reduce or discontinue the Sunday school and conduct a one-week
tion in worship and also increasing ordered, cumulative learning by adults. Vacation Bible School as the only program for children and youth. However,
Many advocates of church growth suggest that education activities for chil- the summer provides opportunities for Christian nurture not possible during
dren and worship for adults must be offered simultaneously so that families the school year. Family schedules are more relaxed. Children’s time commit-
may fulfill their “church obligation” in one hour instead of spending two to ments are less intense. And the weather makes possible a variety of outdoor
two-and-a-half hours at church on a Sunday morning. There are some who activities. Among the possibilities for summer Christian nurture are: field trips,
are “disturbed” by the presence of children and youth in worship and there day camp one day a week or for two or more weeks, summer camping,
are parents who prefer to worship without having to perform the parent role weekly intergenerational programs on a weekday evening, one day a week
during that hour. Instead of capitulating to the trends, we should be provid- morning programs for children and youth, mission trips/projects, and music,
ing leadership by designing ways to include children as leaders and respon- art, and drama (MAD) programs.
sible participants, developing resources for parents and children to assist
Teaching to make a difference is less likely to happen when the schooling
them in their worshiping together, offering “church buddies” who enjoy sit- model is the only model that is planned and funded and more likely when
ting with children, and preparing child-friendly liturgies and bulletins. we emphasize the interpersonal relationship aspect of Christian nurture.
Teaching to make a difference is less likely to happen when Sunday school is In the previous section I identified a variety of settings in which quality
seen as the primary arena for Christian nurture and more likely when other Christian nurture can happen. Most of the settings suggest something other
arenas are identified and utilized. than the schooling model where classrooms, teachers, students, curricula, and
There was a time past when regular attendance at Sunday school was a lessons are the distinguishing features of the activity. Education programs in
given for most families. Some of us have perfect attendance pins to prove it. settings other than Sunday morning lend themselves to a wide variety of nur-
With such regular attendance and the same teacher every week many posi- turing relationships and activities. The primary thrust of the LOGOS Program
tive things happened. Not so today. Attendance is irregular, teachers often do is “the theology and practice of Christian relationships in a midweek, four-
not teach for the whole year, and the amount of time for teaching in many part context.” Building relationships is not impossible in the Sunday school.
settings is less than an hour. In addition, the day is past when what was expe- However, with irregular attendance, teachers alternating responsibilities, and
rienced in the neighborhood, the school, and the media enhanced the values emphasis on the content of the curriculum, it is very difficult to build solid,
and beliefs that were at the heart of the Sunday school. lasting relationships. An advantage of a midweek program such as LOGOS is
The Sunday school used to be an institution that could state proudly, with that in the context of the four parts (Bible study, activities, family time meal,
confidence, that children and youth were learning much about the Bible, the and worship skills) the youth and children are connecting with many differ-
church, and the Christian life. There have been so many changes in the culture, ent peers and adults. Most of the activities are less formal and are not seen
in families, and in the church that much more is needed today to provide the as being “in class” so the opportunity for building relationships is enhanced
experiences necessary for learning about and growing in the Christian faith. dramatically.
Many churches have invested energy, time, and money to develop quality mid- When the emphasis is on building Christian relationships, it is not pre-
week Christian education programs. The LOGOS Program2 is the best example sumed that we lessen our concern to communicate the essentials of the Chris-
of such a ministry, used by more than 3,000 churches in the United States and tian faith. Rather, we recognize that before we can successfully communicate
five foreign countries, representing about thirty different denominations. to others what we believe there first must be a relationship of acceptance and

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 T EACHING TO M AKE A D IFFERENCE Griggs

trust among those who are working, studying, worshiping, and playing panies them every week. Since the “shepherds” don’t have to prepare the
together. As such relationships are established, we can teach and learn, share lessons they are able to concentrate on building relationships with the chil-
and grow in any setting. dren and also to serve as an extra pair of hands in whatever zone they find
Teaching to make a difference is less likely to happen when we are limited themselves that week. Parents are pleased because they don’t have to “drag”
to one way of doing Christian education and more likely when we are will- their children to Sunday school and sometimes have to “drag” them out of
ing to risk and experiment with alternative ways. class.
Even though the schooling model of the typical Sunday school is not To our delight we are sensing new life being breathed into an institution
working very well in many churches it is not necessary to shut down the of our church which had lost its power to capture and hold the interest of the
whole enterprise. A growing number of churches throughout the United children and the adults. There is new energy, new willingness to participate,
States are discovering a new way to do Sunday school. This new way is and new commitment to find ways to communicate the good news of the
known as the “workshop rotation model” or just the “rotation model.” It was Bible to our children. The new model isn’t a panacea for all our problems,
first developed in the Chicago area about seven years ago. There is now a and it creates some of its own. It is a labor-intensive approach for several of
loose-knit organization with newsletter, internet web site, and annual confer- us who are creating the session plans for the three zones. However, we are
ence.3 This model incorporates some of what used to be identified as the saving several hundreds of dollars on curriculum. The results we are experi-
learning center approach to teaching. Whereas learning centers were usually encing encourage us to stay the course.
self-contained in one classroom, the rotation model dedicates several rooms Teaching to make a difference is less likely to happen when leaders and
for specific approaches to teaching a Bible story. Some churches have five or teachers are unable or unwilling to make a significant commitment of time
six rooms each featuring a different medium, while others may have only and energy and more likely when they see themselves called to a ministry
three rooms. This model implements in a remarkable way the theoretical which requires major commitment.
work of Howard Gardner known as “multiple intelligences.”4 Recruiting is the usual procedure employed for staffing Christian educa-
At Westminster Church we have been using this model with first through tion positions. This process reminds me of the telemarketing folks who call
sixth graders for only three months, and already we notice significant differ- us on the phone at dinner time trying to sell us the latest whatever. If you
ences from the way we were doing Sunday school last year. We have named make a list of all the potential prospects and then go down the list phoning
our program Bible Discovery Zone. We have a small number of children and them one by one, you will eventually recruit enough volunteers to fill the
only three rooms available for our use. Each room has a different emphasis: vacant slots. When making the phone calls to those on the list, we seldom
Art Zone, Drama Zone, and Search Zone. We feature one Bible story for three spell out all the expectations for fear that if we make the position sound too
weeks. The children are divided into three groups and each week they go to demanding no one will say “yes.”
a different “zone” to experience the Bible story in a way unique to that zone. There are a lot of problems with this process. It doesn’t work very well.
In the Search Zone we are using Bible study resources, Bible videos, Bible The people who say “yes” rarely accompany their “yes” with enthusiasm and
computer programs, and “Search Sheets” to guide the exploration of a Bible commitment and often say “yes” for the wrong reasons. Before long there are
story. more vacancies and we have to create another list. Very seldom do busy peo-
From September through May we will feature eleven Bible stories; over ple, who are already over-extended, make a significant commitment of their
a period of six years about forty-five stories will be presented, some of them time and energy when they are recruited in this fashion. They may have the
repeated. For the children who are present each week the stories are rein- necessary gifts to do a great job, but when approached in this way they get
forced in fun, creative, and memorable ways. One of the reasons for the bib- the impression that not much is expected, and that it can’t be very important
lical illiteracy of our youth is that the Bible stories were not repeated often or we would have taken them, the position, and the process more seriously.
enough to become memorable. Those who don’t attend regularly don’t have The greatest flaw in the whole recruiting process is that it is non-biblical
to “catch up” with last week’s lesson because the story is presented in a new and non-theological. God and Jesus never recruited anyone. God called
way each week. Moses and Jonah and Isaiah and Jeremiah and Mary. Jesus called Peter and
After less than three months with four stories our attendance is up about Andrew and James and John and the others. They were all called; no one was
twenty-five percent from last year. The leaders of each “zone” are happy to recruited for anything. There wasn’t a list with six prospects being recruited
be working in an area of their interest and expertise. They have only to pre- before Moses finally said “yes.” Rather, God discerned in Moses the gifts, the
pare one basic lesson for three weeks, adapting it each week for a different personal qualities, and the experience necessary for accomplishing a particu-
age group. Each of the three groups of children has a “shepherd” who accom- lar task. In the providence of God, Moses was called to return to Egypt to be

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 T EACHING TO M AKE A D IFFERENCE BOOK REVIEWS
God’s instrument for leading the Hebrews from slavery. As is usual in the bib- Letty M. Russell and J. bring diverse concerns to the
lical call narratives, the response was not automatic, without hesitation. The Shannon Clarkson, editors, “feminist table,” feminist
first response to God’s call was reluctance, doubt, and resistance. God was DICTIONARY OF FEMINIST theologians from similar
not dissuaded but addressed the resistance with reassurance and encourage-
THEOLOGIES. Louisville: contexts also manifest varied
Westminster John Knox Press, understandings of God, the
ment. Only then was there the obedient response to accept the call. 1996. 351 pages, $39. Reviewed by relevance of classic religious
The process of calling persons into any position of Christian service Cynthia L. Rigby, assistant texts, and the value of
begins and ends with prayer. The gifts, experiences, and abilities of the per- professor of theology, Austin traditional theological
son are identified. The gifts of the person are matched with the expectations Seminary. approaches (e.g., compare
Daphne Hampson’s essay on
of the position. Only one person at a time is identified and called for a par- he publication of the Dictionary of “monotheism” with Elizabeth Johnson’s
ticular position. The one extending the call shares with the candidate the gifts
that were identified and discloses all of the expectations. Time is provided for
T Feminist Theologies is a concrete
indication that feminist theology has
on “God”). And yet virtually every
contributor to the volume, regardless of
prayer and reflection to be sure the ones being invited discern that they are come of age. While just fifteen years ago context or theological perspective,
called to that particular position. it was possible to include all the major touches in some way on each of the
works in feminist theology in a single following topics: (1) distortions caused
Persons responding in the affirmative to such a call are much more like- course, today one must select from an by patriarchy that impede the full
ly to make a major commitment of their time and energy in order to fulfill the ever-growing pool of diverse resources. humanity of women; (2) the retrieval of
expectations that accompany the positions. They will recognize that prepara- Further, it is becoming increasingly women’s experiences of the divine as
tion and faithful participation are expected. There won’t be too many sur- difficult to make general statements about vehicles of healing; and (3) the
prises and they will be more willing to expend the necessary effort to pro- what feminist theology is and is not. This relationship of these experiences to the
volume clearly reflects the diversity and work of social justice.
duce an effective program. richness of the field of feminist theology, This coexisting presence of
Teaching to make a difference in the lives of children, youth, and adults effectively representing its history, its commonality and difference—descriptive
is what we are committed to. And, of course, it is not we alone who make major themes, and its current areas of of other prominent theological
the difference. We are servants of God—who is at work in us and through us, growth. movements including, for example, the
individually and corporately—seeking to establish God’s kingdom in our In the Dictionary, 179 feminist Reformed tradition— is reflected in the
theologians reflecting a variety of contributors’ openness to the critique
midst. If we want to be used by God to make a difference that has a lasting religious, cultural, national, and ethnic and improvement of feminist theologies.
impact on the lives of individuals, on the church and the community, then we perspectives join together to offer more For example, Nancy Duff in her entry on
must consider carefully what is not working. We must be willing to commit than 300 short essays on topics ranging “Mothers/Motherhood” acknowledges
ourselves with new energy and resolve to discovering, inventing, and exper- from “Evangelical Theologies” to “Queer that feminist theology has sometimes
imenting with alternative ways that have great potential for increasing our Theology,” from “Marks of the Church” to been rightly criticized for minimizing the
“Witchcraft,” and from “Bat Mitzvah” to value of motherhood and the
effectiveness as teachers and the participants’ involvement as learners. May “Minjung.” Each entry contains cross- contributions of women who have
God bless us in that endeavor. n references to other topics included in the participated, as mothers, in the work of
volume. While the essays themselves world-making. Similarly, in her
make an invaluable contribution to the discussion of womanist theology,
NOTES theological community, the volume also Delores Williams explains that feminist
includes an extensive bibliography, theologies grounded in the experiences
1
Dr. Lewis addresses this in her article.
referencing each work that is cited in the of white women have tended to be
2
For more information write to The LOGOS System Associates, 1405 Frey Road, Pitts- essays. guilty of racism. Both authors suggest
burgh, PA 15235 or call 412-372-1341. One of the many strengths of this that continued dialogue among those
3
The newsletter is “Opening the Doors Network Newsletter.” For information, contact volume is that it successfully incorporates with different life experiences is essential
Peg and Jack Gilmour, 615 Austin Avenue, Park Ridge, IL 60068. Web site is: a variety of feminist voices while clearly to the work of achieving ever-broader
www.rotation.org. emphasizing concerns shared by all inclusivity.
4
See Howard Gardner, Frames of Mind: The Theory of Multiple Intelligence, Basic feminist theologians. There are eight This dictionary will be of great value
Books, 1983, and Thomas Armstrong, Multiple Intelligences in the Classroom, Associa- essays under “Feminist Theologies,” each to Christian ministers who are familiar
tion for Supervision and Curriculum Development, 1994. describing those that are present in a with feminist theologies and want to
particular context: Asian, European, continue to gain insight into the breadth
Jewish, North American, Pacific Island, and richness of the field. Those who
South Asian, African, and Latin American. remember reading Ruether’s Sexism and
Not only do those from different contexts God-Talk when they were in seminary

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 BOOK REVIEWS BOOK REVIEWS

years ago and would like to “catch up” members of a congregation want to Hughes Oliphant Old, LEADING IN the actual texts of the prayers that are
on feminist theology will be glad to have know if “Sophia” is ever an appropriate PRAYER, A WORKBOOK FOR offered here have been tested in
this concise and informative entrance way of imaging God, pastors can turn to WORSHIP. congregational life and they have
into the rapidly expanding feminist Claudia Camp’s essay (“Sophia/Wisdom”) Grand Rapids, Mich. and proven to be both challenging and
literature. for assistance. When a prospective new Cambridge, U.K.: William B. useful for the common worship of the
The essays relevant to Christian member asks if it is acceptable to call Eerdmans Publishing church.
feminist theology (note that the volume oneself both a “Christian” and a “femi- Company, 1995, 370 pages, Leading in Prayer, A Workbook for
as a whole represents a variety of nist,” the pastor might recommend the $20. Reviewed by Stanley R. Worship (but on the title page it is A
religious perspectives) will be especially dictionary as a means for illustrating that Hall, assistant professor of Workbook for Ministers) is not a
helpful to pastors in the preparation of there are feminists of many different reli- liturgics, Austin Seminary. “workbook” at all, but rather a primer
sermons, for they promote powerful gious persuasions, and that Christian or introduction to the order and
biblical, theological, and pastoral insights. feminists run the whole gamut of the he contemporary crisis of common prayers of the Sunday service for
In relation to the work of biblical
exegesis, the dictionary contains three
theological spectrum. One essay that
might have been helpful to pastors—but
T worship is news to no one, although
everyone seems to be working with a
Presbyterians, and particularly for pastors
who desire to lead a more substantial
helpful essays on feminist hermeneutical is, surprisingly, absent from the vol- different definition of the problem. For and reverent worship than they have
method, “Biblical Criticism” (Carolyn J. ume—might have been titled “God-lan- all of us the stakes are high indeed. known. Making use of his original
Pressler), “Biblical Studies” (Katharine guage.” For many pastors and congrega- Institutional anxiety generates a quick-fix research in sixteenth-century Reformed
Doob Sakenfeld) and “Hermeneutics of tions, it is the question of whether God urgency, which in turn evokes the full liturgical sources and also the later
Suspicion” (Amy-Jill Levine). There is can properly be referred to as “Mother” range of concern for tradition and Puritan practice of piety, Old reflects on
even an entry dealing with the struggle which most readily evokes discussion of doctrine. And everyone has a solution. his own growth in ministry through
of the feminist community with the feminist theology. Regrettably, one of the The recent useful volume by public worship while laying out the
Pauline texts (Cynthia Briggs Kittredge). most “teachable” insights in relation to Hughes Oliphant Old, Leading in Prayer, reasons (biblical, liturgical, theological,
When used in conjunction with The this issue is hidden away in editor J. which provides an abundance of and pastoral) for shaping worship in
Womens’ Bible Commentary (ed. Sharon Shannon Clarkson’s essay on “Parasitic practical helps that are pastorally proven particular ways. His approach is
Ringe and Carol Newsom, Louisville: Reference,” an entry pastors might not and theologically grounded, also has the theologically substantial and clearly
Westminster John Knox: 1992), the think to turn to. “Just as people say, salutary effect of complicating our presented. More importantly, it
dictionary will enable pastors to read ‘Hand me a Kleenex,’ when they want a picture of Presbyterian worship. Old is challenges other pastors to their practical
texts from a long-marginalized tissue, they also invoke the term Father an advocate of neither the convergence theological work of leading worship.
perspective and gain new insights into when they are referring to God,” Clark- models of ecumenical liturgical renewal, Leading in Prayer leads the reader
communicating the gospel. son wittily notes. nor the equally ecumenical revivalist through the prayer texts of an order of
Similarly, the volume will assist In my several conversations with the approach of the contemporary seeker- Sunday worship: Invocation, Psalmody
pastors in reflecting on theological editors of the volume I sensed a depth of service and its spreading liturgical kind. (in readings, choral anthems, and
doctrine in such a way that they can excitement—even feelings of joy—as This is a different approach, one that congregational song), Confession and
achieve balance in addressing the needs they joined with other feminist thinkers could be called Neo-Puritan. Old has Supplication, Illumination, Intercession,
of their parishioners. A sermon on “sin,” not only in weaving together the developed it through the chemistry of his the Prayers of Communion, Thanksgiving
for example, would be helpfully variously colored strands, but in scholarly study of Reformed liturgical (i.e., for the offerings), Hymnody (hymns
informed by consideration of Marjorie recognizing the beautiful tapestry that sources and the practice of pastoral as prayer, meditation, and affirmation of
Suchocki’s “Sin,” Mary Grey’s “Guilt,” and has been in process over the last two ministry. faith), Benedictions, and Doxologies.
Marie Fortune’s “Sexual Violence.” In decades. Letty Russell, an active Hughes O. Old, a Presbyterian With roughly half of the 370 pages you
studying these essays, a pastor might participant and ordained minister in the minister and member of the Princeton get an introduction to the purpose and
gain the awareness that while pride can Presbyterian Church (U.S.A.), believes Center for Theological Inquiry, earned composition of the prayers of the Sunday
be sinful, some people (often women) that this tapestry is not the property of his Th.D. from the University of service. The other half of the book
are more guilty of self-deprecation than feminist theologians, but is, in fact, a Neuchatel under the direction of the provides a large collection of examples
they are of pride. A pastor may feel product of the koinonia that must be eminent Reformed liturgical scholar Jean- drawn from actual liturgical use. In a
called to include a discussion of how shared with the ekklesia she loves. In the Jacques von Allmen. He earned his sense, this is both a Directory (guidance)
guilt experienced by a victim of sinful Dictionary of Feminist Theologies, Russell pastoral wisdom from years of ministry and a Sacramentary (prayer texts) in one
behavior is misplaced. In the face of and Clarkson have made accessible the in small and medium-sized churches, volume.
such guilt it is pride that is needed. rich resources of the feminist tradition; it including a new church mission (Faith Old develops his texts for prayer as
The dictionary can also be used by is the hope of Christian feminists such as Presbyterian Church) in West Lafayette, models of “conceived prayer,” which was
pastors in leading Christian education I that the church will grapple with these Indiana, where I first met him in 1975 as the favorite Puritan term for the work of
classes, in offering pastoral care, and in resources and be strengthened by them. the other mission preacher and a new the minister in public worship. In order
facilitating discussions in the congrega- member of the same presbytery. Both to combine spiritual maturity and sense
tion surrounding feminist issues. When the approach to Reformed worship and with vitality and timeliness, the one who

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 BOOK REVIEWS BOOK REVIEWS

leads in prayer works like a jazz The discussion and examples of Eucharistic Prayer (or “Great Prayer of because ministry is cultural work. Faith
musician. A profound familiarity with Confession of Sin should open fresh Thanksgiving”) for being too much a and culture cannot be separated,
classic models provides structure out of thinking on this act of worship, and doctrinal statement and less a hymn-like anymore than we can talk about
which prayer can be spoken strengthen weak pastoral will. I could thanksgiving. And the alternative models incarnation without coming to terms with
extemporaneously, adapting and wish that Old included reflection on the he offers (eight full sets of texts for the the historical particulars of Jesus of
elaborating classic patterns. The art of sixteenth-century sources and the evi- Communion Service) suggest the vitality Nazareth. Pastor-theologians speak in
leading prayer is to voice the living dences that the Sunday corporate peni- and variety of the broad tradition, in the cultural terms whether consciously or
moment of a tradition rather than merely tential rite was reconstructed primarily as hands of one who knows both the unconsciously, whether explicitly or
repeating its past. The vocabulary of a proclamation of the grace signed in liturgical history and the pastoral reality. implicitly. Therefore, literature is a matter
prayer is biblical and the context is our baptism. By this act of corporate It is bracing to see how liturgical of concern for every pastor. In other
always the life and ministry of the church prayer a regular “renewal of baptism” scholarship, evangelical orthodoxy, and words, every pastor serving an Anglo
at worship. The categories or types of was built into the Reformed liturgy. It pastoral experience yield a more and not congregation in the United States should
prayer yield an order of worship that is could be celebrated as such today, fol- less challenging ministry of corporate own and have read a serious collection
informed by the rich Christian tradition, lowing Old’s suggestions or by adapting prayer as the practical way to go with of American literature as well as British
with the ear of the Reformed tradition for the Book of Common Worship in practice. the daunting and delightful task of literature. Likewise every pastor who
the tones of the written Word as So simple a liturgical move as beginning leading in public worship. serves a congregation striving to be
guidance. with a forthright declaration of God’s The premise is at least worth multicultural should have read serious
Three topics display the value and gracious choice and pardon could contemplating when claims of practicality literature from other cultures.
interest of Old’s work. In dealing with encourage far more earnest, accurate, and urgency are thrown about: “The Second, the gospel critiques the de
Confession he provides substance for a and significant acknowledgment of the Church of the future, as I see it, is facto segregation of the congregations
neglected and often troublesome human condition in the light of Christ. interested in more prayer rather than less that we serve. That segregation is
emphasis in Reformed worship. In the We could learn that grace is life for us prayer, and it is for those who want to interpersonal but also systemic. The
Prayer for Illumination Old shows what not as a weekly dry-cleaning, but as lead the Church in this direction that systemic element manifests itself in the
the Book of Common Worship utterly forthright trust in the Word we have these pages have been written.” (370). way that we give ourselves permission
misses: the reason for this prayer, and heard. not to know the culture and literature of
sound suggestions for approaching its The section on the Prayer for folk who do not look like us. If we
proper task. And in the Prayers of Illumination is worth the price of the Henry Louis Gates, Jr, and wince at the segregation that
Communion he reveals at least a different book all by itself. One irony of Nellie Y. McKay, general embraces us, then greater cultural or
(if not better) face of Reformed usage, contemporary liturgical renewal is the editors, NORTON multicultural awareness seems a
compared to the current ecumenical borrowing of the Prayer for Illumination ANTHOLOGY OF AFRICAN- good place to start. This volume is a
models or more familiar American by other traditions from Presbyterians AMERICAN LITERATURE New part of that greater multicultural
Presbyterian customs. who have long forgotten its purpose and York: W. W. Norton, 1997. 2665 awareness.
Public prayer in synagogue and use. This is not a minor thematic collect pages, $49.95 with audio We have come to think of
church is one form of the Word of God, spoken to tell us the readings are about companion. Reviewed by W.W. Norton as the premier
a meditation on and from the scriptural to begin. This prayer is nothing less than Stephen Breck Reid, associate publisher of anthologies. Each of
text at the same time it is the words of the epiclesis or invocation of the Spirit on professor of Old Testament, these anthologies defines the canon
the liturgy. Old faithfully begins in the the reading of Scripture. And it should Austin Seminary. in a particular area of literature. This
biblical text, and indicates the voice of be a prayer comparable in significance to volume determines what are the essential
the text in the varied places and forms of the central invocations of baptism and good book review usually outlines texts that enable us to understand the
the history of Christian worship. With the
Confession of Sin he genuinely respects
the Eucharist. In this book you have a
succinct essay on the liturgical origin and
A the argument and structure of the
book and then suggests whether the
history of African-American literature.
The general editors, Henry Louis
the piety of American Presbyterians while significance of the prayer and another book meets the goals set forth explicitly Gates Jr. and Nellie Y. McKay, have
he eloquently urges the precedents and wealth of examples (in this case, twenty- or implicitly by the author or editor. brought together an all-star editorial
value of this form of public prayer. And eight prayers). Old uses to good effect However, here I think we need to team. Each member is a distinguished
in thirty-one full examples (demonstrating the form of the biblical berakah as a change the format. Many a reader will interpreter of African-American literature.
two basic formats) he shows how unison literary model, but other forms could be ask the question: Why should such a Gates, who the New York Times sees as
text, the voice of the presider, and the adapted, too. book be reviewed in Insights in the first the force behind the project, in his
song of the congregation can be orches- Finally, in the chapter on the place? Nothing about the book indicates earlier works laid the theoretical
trated. The results are rather more elabo- Prayers of Communion the reader a preoccupation with faith. Furthermore, foundation for such a project, having
rate than most churches regularly tackle, confronts a true alternative to both the few of our readers are African-American. edited numerous collections such as
but they are not at all precious or overly current ecumenical service books and So why should we review—or better yet Race, Writing and Difference; The Classic
done. Instead, the meat of the gospel is familiar parochial customs. Old rightly read—a book like this? Slave Narratives and Bearing Witness:
set out in a satisfying communal rhetoric. criticizes the contemporary ecumenical First, this book warrants review Selections from African-American

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 BOOK REVIEWS
CHRISTIANITY
Autobiography in the Twentieth Century. history and matters of genre and
A N D C U LT U R E
He has also written three works that give interpretive issues that dominate the
the reader a clue to the enterprise of this period.
anthology: Figures in Black: Words, Signs, Giving a strategy for reading a book
and the Racial Self, The Signifying that is more than two thousand pages
Monkey: A Theory of African- American might be in order. First, do not attempt to
Literary Criticism and Loose Canons. The read it entirely through. I suggest you
first two books share a common focus, think of this anthology as a history of
namely the need for African-American African-American literary tradition and a
literary criticism to excavate the inner- collection of examples of that tradition. If
conversation between African-American such a model of configuring the
writers and their African-American literary anthology makes sense, then you might
heritage. With this in mind one should begin by reading the editorial
not be surprised that Gates and introductions to each section. Then you
colleagues would build a compendium of will have a grasp of the movements in
African-American literary tradition. the African-American literary tradition and
Gates muses about the issues and will know where to begin your
debate of “canon” in contemporary exploration. An anthology like this is
English literature studies. In order for the much like a good cookbook: once you
African-American material to have a have a general grasp of the cuisine you
sufficient voice in it, two things have to can sample according to your particular
happen: 1) an appropriate appreciation of taste. n
African-American literature as a category
worthy of reflection, 2) that there is a FIRST CATECHISM
canon of African-American literature from Continued from page 16
Gregory Peck in a scene from To Kill a Mockingbird
which elements can be drawn to build an
American literature canon. This volume 57.Why do we continue with “as we
forgive those who sin against us”?
speaks to both of those concerns as well
as the broader task of understanding Toni
Morrison in light of Zora Neale Hurston
Because we are to forgive others, just as
God has forgiven us. T WO C ROSSES :
and Langston Hughes. 58.What do we ask when we pray “Save
us from the time of trial, and deliver us E XPLORING
THE T HEMES OF
Gates’s research on the genre of the
“speakerly text,” literature that is meant to
from evil”?
We ask God to protect us, especially S UFFERING AND R ESURRECTION
approximate speech, is evidenced in the when we most need it. We pray for God
anthology by the inclusion of a major to free us from all desires that would lead IN THE W ORKS OF H ORTON F OOTE
section on the “vernacular tradition.” An us to sin, and to shelter us from the
accompanying compact disc allows one powers of evil that may threaten us.
to hear samples of this African literary 59.What does it mean to pray “For the
tradition. kingdom, the power, and the glory are APRIL COLDSMITH
There are seven major eras of yours, now and for ever”?
African-American literary tradition We praise God for being able and willing
outlined in this volume: “The Vernacular to do everything we have asked in this hen I was first asked to explore the theological themes present in
Tradition,” “The Literature of Slavery and
Freedom: 1746-1865,” “The Literature of
Reconstruction to the New Negro
Renaissance: 1865-1919,” “Harlem
prayer. We give ourselves over to God's
wise and gracious rule, because we know
that God can be trusted to make all
things work together for good, now and
forever.
W the works of playwright and screenplay writer Horton Foote, who
penned Oscar-winning screenplays for To Kill a Mockingbird and
Tender Mercies, I knew that I would find a rich source of religious subject
Renaissance: 1910-1940,” “Realism, material: forgiveness, redemption, justice, and faith to name a few. But after
60.Why does our prayer end with
Naturalism, Modernism: 1940-1960,” “The “Amen”? seeing all of his movies again, one theme emerged.
Black Arts Movement: 1960-1970,” and “Amen” means “so be it” or “let it be so.” It would be cliché if I were to state that the cross is the overarching
“Literature Since 1970.” Each of these It expresses our complete confidence in
periods has its own editor, though the God, who makes no promise that will not
entire team discusses the selections. Each be kept and whose love endures forever. April Coldsmith is a senior Master of Divinity student from New Braunfels, Texas. She
section introduces the reader to the n is currently a chaplain intern at Santa Rosa Hospita in San Antonio, Texas.

44 45
 CHRISTIANITY AND CULTURE Coldsmith

theme of Foote’s work. But the cross was there, and not just one cross.
In seminaries in this country and around the world, much of
Rather, I discovered two in the work of this artist, who is so subtle in his pre-
the discussion centers around our postmodern culture that
sentation of religious themes that it is like the undertow of the ocean. You
has seemingly thrown out all foundations. We see this trend
can’t see it but you can feel it pulling you along.
in theology, but also in the arts, such as music and literature.
Go into any church and you will find hanging behind the Communion
I wondered how a writer such as Horton Foote, whose work
table a cross. In a Protestant church, it doesn’t matter what material the cross
weaves in the foundation of faith as a strength for his char-
is made of—wood, steel, or stone—the cross will be plain, minus the human
acters, deals with this phenomenon. —AC
figure we associate hanging from it. While in a Catholic Church, the cross will
Horton Foote solemnly portray, even in graphic detail, the dying and suffering Jesus with
Even though ninety-five percent of all Americans say that
they believe in God, do we still have a culture of religion which a writer can nails in his hands and feet, blood spilling from his side, and eyes looking
use as a foundation for his or her work? upward. The differences in the crosses represent what we choose to empha-
I never thought about it one way or another. I’m very aware that I don’t want to size. The plain cross acts as a symbol of Jesus’ death but also points confi-
proselytize through my work. What I write about is what I observe in people. dently, even quickly, to the resurrection that follows. In the cross of the suf-
Religion is a very sustaining thing, especially for people who are in suffering fering Jesus, we are invited to reflect upon the mystery of Jesus’ pain in the
conditions. For instance, I don’t see how Blacks could have made it through all of hopes that we can find meaning and hope in our own suffering.
their trials if it hadn’t been for their strong faith. Religion must still be a viable
thing. In Horton Foote’s collection of screenplays, the audience experiences the
depth of affliction and despair to which his characters descend. But in each
But what about language? Because I grew up Presbyterian, I grew up with a
language of faith. I’m not sure I see that happening today. story there is the plain cross, either in an event or a person, pointing out the
I would say that is exactly so. Belief is a personal thing and the language of belief meaning and hope in suffering.
was a personal thing. While growing up, I had an aunt who wanted to convert the In the film Tender Mercies, Foote twists together the hedonistic and mate-
world to Christianity, and yet she was a prejudicial and intolerant person. In rialistic pursuits of the famous with the simple lives of a devout Baptist moth-
contrast, I employ a woman who cooks for me. She goes to church every time the er, Rosa Lee (Tess Harper), and her young son, Sonny, made fatherless by the
door opens. She is a tower of strength for her family. Vietnam War. Caught in-between these worlds is Mac Sledge (Robert Duvall),
It sounds as if you admire your cook because she is a model for being the a country and western singer and songwriter whose star has fallen because
faith rather than doing it or promoting it.
of his drinking binges. A penniless drunk, Mac is hired as a handyman by
That’s right. She embodies the faith. Rosa Lee to help run her motel and gas station.
Are theological themes—forgiveness, redemption, et cetera—still relevant in The landscape alone shows the depth of the wilderness to which Mac has
our postmodern society?
sunk. Rosa Lee’s motel sits out on the dusty, arid, treeless plains of Texas at
They have to be. I don’t know if I formally articulate them in my work, but I a rural crossroads, giving the impression that only the lost would ever need
believe those terms have grown out of a practical usage just like conscience is the
human mechanism that tells us right from wrong. It works in some measure in ask for a room. While working for her, Mac gives up drinking. He and Rosa
everyone. Lee fall in love and marry. Mac becomes to Sonny the father he lost years
So then there are foundations we operate out of? before. Though Mac’s environment is oppressive, like the plain cross, Rosa
The only thing I’m sure of are people on the whole. I take my hat off to them. Lee points to his redemption and his path back to life. He begins writing
They are asked to do and endure many hardships and yet they do it with grace songs again—a sign of his healing.
and courage. Foote allows us to hesitate for a moment and count our tender mercies,
It seems to me that is what Mac Sledge does at the end of the film Tender but then the cross shifts. Mac’s teenage daughter whom he hasn’t seen since
Mercies. He’s suffered and yet he still seeks out happiness. she was a young girl, returns to see him in the hopes of getting to know her
Yes. He attempts to embrace happiness. He takes a simple step. We all have that father. Mac is hopeful to start a new relationship, but that optimism is cut
fear that when things are going well something will take it all away. It’s just plain short when his daughter is killed in a car accident. Like Job, Mac curses hap-
superstition but we all fear it. piness and his trust in it, but Foote doesn’t leave us to peer into the eyes of
Unlike other writers, you find hope and meaning in the messiness of the suffering Christ only. Rosa Lee’s love is Mac’s path to salvation and
human suffering. What do you find compelling about that theme?
redemption. She will remain with him no matter how deep his pain becomes.
If I didn’t write about it, I would just give up. I wouldn’t know what to write In The Trip to Bountiful, Foote continues to resist any Hollywood ten-
about.
dencies to resolve family conflicts within ninety minutes. For eight years

46 47
 CHRISTIANITY AND CULTURE

Mother Watts (Geraldine Page) has lived in a cramped, two-room duplex in

Houston, far from her childhood home in Bountiful, Texas, with her under-
A USTIN P RESBYTERIAN T HEOLOGICAL S EMINARY
standing and loving son, Ludie (John Heard), and her spoiled and controlling
daughter-in-law, Jesse Mae (Carlin Glynn). Unlike Tender Mercies, where the Robert M. Shelton, President
wide, open plains proclaim desertion, the scenes between Jesse Mae and
Mother Watts are claustrophobic and as packed in as the two little rooms BOARD OF TRUSTEES
themselves. To burst out of her cage, Mother Watts sings church hymns. Her Jo E. “Jed” Shaw, Chair
far-away gaze reveals that she has returned to Bountiful again. But she is only
to be chastised by Jesse Mae to shut up: hymns fray her nerves. Mother Watts Carolyn W. Beaird Cynthia Weeks Logan
dreams and schemes of returning to Bountiful. More than once, she’s cashed Jay Dea Brownfield John M. McCoy
her own government check and made it as far as the train station before Diane E. Buchanan David G. McKechnie
being caught by her family and brought back home. James W. Bruce, Jr. Cervando Martinez, Jr.
But this time is different. Mother Watts avoids capture and within hours Peggy L. Clark Stephen A. Matthews
of escape her whole countenance puffs up with the confidence that she will Paul R. Debenport James D. Miller
see her childhood home. In one poignant scene on the bus to Bountiful, Bessie Lou Doelling William C. Poe
Mother Watts sings her beloved hymns with abandon to a young woman Marvin C. Griffin Leila L. Power
named Thelma. After Mother Watts finishes singing, she sighs deeply and J. Ted Hartman Sydney F. Reding
states that she feels she’s in Bountiful already. The escape is just as crucial to Judye G. Hartman Wayne H. Sebesta
her own resurrection as is the sojourn itself. To be free, if only for a couple Bruce G. Herlin Carl V. Williams
of days, will last the rest of what life she has left. George S. Heyer, Jr. Elizabeth C. Williams
When she does arrive in Bountiful, she discovers that her best friend has James R. Hunt Hugh H. Williamson III
died and that the house of her childhood is abandoned. Like a life lived too Betty Wilson Jeffrey Louis H. Zbinden, Jr.
long, she says, her town has outlived its usefulness. But it is her escape, the
adventure to Bountiful itself, that transforms Mother Watts to accept her fate
to live in the two-room apartment. For her, the two crosses represent two
points in time. She will suffer as a prisoner living with Jesse Mae, but the
memory of her escape and the closer relationship she has forged with her
Trustees Emeriti
Clarence N. Frierson, Weldon H. Smith, Robert B. Trull, Edward D. Vickery
son is her resurrection.
1918, an autobiographical film portraying the lives of Foote’s parents in
their early years of marriage, illustrates how joyous events full of hope are
often permanently tainted by pain. Horace and Elizabeth Robedaux are strug-
gling to find meaning after a family member leaves to fight in World War I
and their town of Harrison is stricken by the flu epidemic of 1918. When their
two-year-old daughter dies from the flu, Elizabeth is not sure that she can
ever feel joy again. Later, when she finds out that she is pregnant, she
declares to Horace that even though she will love the baby, it will not replace
or serve to wipe out the memory of her dead child. In the final scene of the
film, Elizabeth is in the last months of pregnancy. Despite the discomfort of
her swollen belly, she tends to the grave of her dead daughter; life and death
separated by only six feet of soil.
Throughout the body of Foote’s work, we see that both happiness and
suffering are fleeting experiences that live on joyfully and painfully in our
memory. Foote’s constant is the same command of both crosses—to be in
relationship with each other. n

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