New City Catechism

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chuckd

Puritan Board Junior
I haven't read it yet...Catechism

Why a New Catechism?

Historically catechisms were written with at least three purposes. The first was to set forth a comprehensive exposition of the gospel — not only in order to explain clearly what the gospel is, but also to lay out the building blocks on which the gospel is based, such as the biblical doctrine of God, of human nature, of sin, and so forth. The second purpose was to do this exposition in such a way that the heresies, errors, and false beliefs of the time and culture were addressed and counteracted. The third and more pastoral purpose was to form a distinct people, a counter-culture that reflected the likeness of Christ not only in individual character but also in the church's communal life.

When looked at together, these three purposes explain why new catechisms must be written. While our exposition of gospel doctrine must be in line with older catechisms that are true to the Word, culture changes, and so do the errors, temptations, and challenges that we must be equipped to face and answer.
 
The Westminster Shorter Catechism was written for children 400 years ago.
I'm not sure why one Minister would want his name on a collection of selective catechism questions. Not sure of the intended purpose or what need is perceived to exist.
 
From the song with those very same words.

"If it was good enough for Samuel..."
 
I applaud the effort to create a catechism that will will use modern language, address some issues not covered in the WSC, and impact more people than just those in Presbyterian denominations.

Having said that, I wonder how well this catechism will fill the niche it's supposed to. I have not yet had a chance to look through it. I also wonder, given its length (52 questions, one for each week), how well it will address the areas that it needs to.
 
It may be helpful to have the questions and answers before us.



Q 1 What is our only hope in life and death?
That we are not our own but belong, body and soul, both in life and death, to
God and to our Savior Jesus Christ.

Q 2 What is God?
God is the creator and sustainer of everyone and everything. He is eternal,
infinite, and unchangeable in his power and perfection, goodness and glory,
wisdom, justice, and truth. Nothing happens except through him and by his will.

Q 3 How many persons are there in God?
There are three persons in the one true and living God: the Father, the Son,
and the Holy Spirit. They are the same in substance, equal in power and glory.

Q 4 How and why did God create us?
God created us male and female in his own image to know him, love him, live
with him, and glorify him. And it is right that we who were created by God
should live to his glory.

Q 5 What else did God create?
God created all things by his powerful Word, and all his creation was very
good; everything flourished under his loving rule.

Q 6 How can we glorify God?
We glorify God by enjoying him, loving him, trusting him, and by obeying his
will, commands, and law.

Q 7 What does the law of God require?
Personal, perfect, and perpetual obedience; that we love God with all our heart,
soul, mind, and strength; and love our neighbor as ourselves. What God forbids
should never be done and what God commands should always be done.

Q 8 What is the law of God stated in the Ten Commandments?
You shall have no other gods before me. You shall not make for yourself an idol
in the form of anything in heaven above or on the earth beneath or in the
waters below—you shall not bow down to them or worship them. You shall not
misuse the name of the LORD your God. Remember the Sabbath day by
keeping it holy. Honor your father and your mother. You shall not murder. You
shall not commit adultery. You shall not steal. You shall not give false
testimony. You shall not covet.

Q 9 What does God require in the first, second, and third
commandments?
First, that we know and trust God as the only true and living God. Second,
that we avoid all idolatry and do not worship God improperly. Third, that we
treat God’s name with fear and reverence, honoring also his Word and works.

Q 10 What does God require in the fourth and fifth commandments?
Fourth, that on the Sabbath day we spend time in public and private worship
of God, rest from routine employment, serve the Lord and others, and so
anticipate the eternal Sabbath. Fifth, that we love and honor our father and our
mother, submitting to their godly discipline and direction.

Q 11 What does God require in the sixth, seventh, and eighth
commandments?
Sixth, that we do not hurt, or hate, or be hostile to our neighbor, but be patient
and peaceful, pursuing even our enemies with love. Seventh, that we abstain
from sexual immorality and live purely and faithfully, whether in marriage or in
single life, avoiding all impure actions, looks, words, thoughts, or desires, and
whatever might lead to them. Eighth, that we do not take without permission
that which belongs to someone else, nor withhold any good from someone we
might benefit.

Q 12 What does God require in the ninth and tenth commandments?
Ninth, that we do not lie or deceive, but speak the truth in love. Tenth, that we
are content, not envying anyone or resenting what God has given them or us.

Q 13 Can anyone keep the law of God perfectly?
Since the fall, no mere human has been able to keep the law of God perfectly,
but consistently breaks it in thought, word, and deed.

Q 14 Did God create us unable to keep his law?
No, but because of the disobedience of our first parents, Adam and Eve, all of
creation is fallen; we are all born in sin and guilt, corrupt in our nature and
unable to keep God’s law.

Q 15 Since no one can keep the law, what is its purpose?
That we may know the holy nature and will of God, and the sinful nature and
disobedience of our hearts; and thus our need of a Savior. The law also
teaches and exhorts us to live a life worthy of our Savior.

Q 16 What is sin?
Sin is rejecting or ignoring God in the world he created, rebelling against him
by living without reference to him, not being or doing what he requires in his
law—resulting in our death and the disintegration of all creation.

Q 17 What is idolatry?
Idolatry is trusting in created things rather than the Creator for our hope and
happiness, significance and security.

Q 18 Will God allow our disobedience and idolatry to go unpunished?
No, every sin is against the sovereignty, holiness, and goodness of God, and
against his righteous law, and God is righteously angry with our sins and will
punish them in his just judgment both in this life, and in the life to come.

Q 19 Is there any way to escape punishment and be brought back into
God’s favor?
Yes, to satisfy his justice, God himself, out of mere mercy, reconciles us to himself
and delivers us from sin and from the punishment for sin, by a Redeemer.

Q 20 Who is the Redeemer?
The only Redeemer is the Lord Jesus Christ, the eternal Son of God, in whom
God became man and bore the penalty for sin himself.PART 2
Christ, redemption, grace.

Q 21 What sort of Redeemer is needed to bring us back to God?
One who is truly human and also truly God.

Q 22 Why must the Redeemer be truly human?
That in human nature he might on our behalf perfectly obey the whole law and
suffer the punishment for human sin; and also that he might sympathize with
our weaknesses.

Q 23 Why must the Redeemer be truly God?
That because of his divine nature his obedience and suffering would be
perfect and effective; and also that he would be able to bear the righteous
anger of God against sin and yet overcome death.

Q 24 Why was it necessary for Christ, the Redeemer, to die?
Since death is the punishment for sin, Christ died willingly in our place to
deliver us from the power and penalty of sin and bring us back to God. By his
substitutionary atoning death, he alone redeems us from hell and gains for us
forgiveness of sin, righteousness, and everlasting life.

Q 25 Does Christ’s death mean all our sins can be forgiven?
Yes, because Christ’s death on the cross fully paid the penalty for our sin,
God graciously imputes Christ’s righteousness to us as if it were our own and
will remember our sins no more.

Q 26 What else does Christ’s death redeem?
Christ’s death is the beginning of the redemption and renewal of every part of
fallen creation, as he powerfully directs all things for his own glory and
creation’s good.

Q 27 Are all people, just as they were lost through Adam, saved through Christ?
No, only those who are elected by God and united to Christ by faith.
Nevertheless God in his mercy demonstrates common grace even to those
who are not elect, by restraining the effects of sin and enabling works of
culture for human well-being.

Q 28 What happens after death to those not united to Christ by faith?
At the day of judgment they will receive the fearful but just sentence of
condemnation pronounced against them. They will be cast out from the favorable
presence of God, into hell, to be justly and grievously punished, forever.

Q 29 How can we be saved?
Only by faith in Jesus Christ and in his substitutionary atoning death on the
cross; so even though we are guilty of having disobeyed God and are still
inclined to all evil, nevertheless, God, without any merit of our own but only by
pure grace, imputes to us the perfect righteousness of Christ when we repent
and believe in him.

Q 30 What is faith in Jesus Christ?
Faith in Jesus Christ is acknowledging the truth of everything that God has
revealed in his Word, trusting in him, and also receiving and resting on him
alone for salvation as he is offered to us in the gospel.

Q 31 What do we believe by true faith?
Everything taught to us in the gospel. The Apostles’ Creed expresses what we
believe in these words: We believe in God the Father Almighty, Maker of
heaven and earth; and in Jesus Christ his only Son our Lord, who was
conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius
Pilate, was crucified, died, and was buried. He descended into hell. The third
day he rose again from the dead. He ascended into heaven, and is seated at
the right hand of God the Father Almighty; from there he will come to judge
the living and the dead. We believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins, the resurrection of the body,
and the life everlasting.

Q 32 What do justification and sanctification mean?
Justification means our declared righteousness before God, made possible by
Christ’s death and resurrection for us. Sanctification means our gradual,
growing righteousness, made possible by the Spirit’s work in us.

Q 33 Should those who have faith in Christ seek their salvation through
their own works, or anywhere else?
No, they should not, as everything necessary to salvation is found in Christ. To
seek salvation through good works is a denial that Christ is the only
Redeemer and Savior.

Q 34 Since we are redeemed by grace alone, through Christ alone, must
we still do good works and obey God’s Word?
Yes, because Christ, having redeemed us by his blood, also renews us by his
Spirit; so that our lives may show love and gratitude to God; so that we may
be assured of our faith by the fruits; and so that by our godly behavior others
may be won to Christ.

Q 35 Since we are redeemed by grace alone, through faith alone, where
does this faith come from?
All the gifts we receive from Christ we receive through the Holy Spirit,
including faith itself.PART 3
Spirit, restoration, growing in grace.

Q 36 What do we believe about the Holy Spirit?
That he is God, coeternal with the Father and the Son, and that God grants
him irrevocably to all who believe.

Q 37 How does the Holy Spirit help us?
The Holy Spirit convicts us of our sin, comforts us, guides us, gives us spiritual gifts and
the desire to obey God; and he enables us to pray and to understand God’s Word.

Q 38 What is prayer?
Prayer is pouring out our hearts to God in praise, petition, confession of sin,
and thanksgiving.

Q 39 With what attitude should we pray?
With love, perseverance, and gratefulness; in humble submission to God’s will,
knowing that, for the sake of Christ, he always hears our prayers.

Q 40 What should we pray?
The whole Word of God directs and inspires us in what we should pray,
including the prayer Jesus himself taught us.

Q 41 What is the Lord’s Prayer?
Our Father in heaven, hallowed be your name, your kingdom come, your will be
done, on earth as it is in heaven. Give us today our daily bread. And forgive us
our debts, as we also have forgiven our debtors. And lead us not into
temptation, but deliver us from evil.

Q 42 How is the Word of God to be read and heard?
With diligence, preparation, and prayer; so that we may accept it with faith,
store it in our hearts, and practice it in our lives.

Q 43 What are the sacraments or ordinances?
The sacraments or ordinances given by God and instituted by Christ, namely
baptism and the Lord’s Supper, are visible signs and seals that we are bound
together as a community of faith by his death and resurrection. By our use of them
the Holy Spirit more fully declares and seals the promises of the gospel to us.

Q 44 What is baptism?
Baptism is the washing with water in the name of the Father, the Son, and the
Holy Spirit; it signifies and seals our adoption into Christ, our cleansing from
sin, and our commitment to belong to the Lord and to his church.

Q 45 Is baptism with water the washing away of sin itself?
No, only the blood of Christ and the renewal of the Holy Spirit can cleanse us
from sin.

Q 46 What is the Lord’s Supper?
Christ commanded all Christians to eat bread and to drink from the cup in
thankful remembrance of him and his death. The Lord’s Supper is a celebration
of the presence of God in our midst; bringing us into communion with God and
with one another; feeding and nourishing our souls. It also anticipates the day
when we will eat and drink with Christ in his Father’s kingdom.

Q 47 Does the Lord’s Supper add anything to Christ’s atoning work?
No, Christ died once for all. The Lord’s Supper is a covenant meal celebrating
Christ’s atoning work; as it is also a means of strengthening our faith as we
look to him, and a foretaste of the future feast. But those who take part with
unrepentant hearts eat and drink judgment on themselves.

Q 48 What is the church?
God chooses and preserves for himself a community elected for eternal life
and united by faith, who love, follow, learn from, and worship God together.
God sends out this community to proclaim the gospel and prefigure Christ’s
kingdom by the quality of their life together and their love for one another.

Q 49 Where is Christ now?
Christ rose bodily from the grave on the third day after his death and is
seated at the right hand of the Father, ruling his kingdom and interceding for
us, until he returns to judge and renew the whole world.

Q 50 What does Christ’s resurrection mean for us?
Christ triumphed over sin and death by being physically resurrected, so that
all who trust in him are raised to new life in this world and to everlasting life in
the world to come. Just as we will one day be resurrected, so this world will
one day be restored. But those who do not trust in Christ will be raised to
everlasting death.

Q 51 Of what advantage to us is Christ's ascension?
Christ physically ascended on our behalf, just as he came down to earth
physically on our account, and he is now advocating for us in the presence of
his Father, preparing a place for us, and also sends us his Spirit.

Q 52 What hope does everlasting life hold for us?
It reminds us that this present fallen world is not all there is; soon we will live
with and enjoy God forever in the new city, in the new heaven and the new
earth, where we will be fully and forever freed from all sin and will inhabit
renewed, resurrection bodies in a renewed, restored creation.
 
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Thanks for posting the Q&A, Andrew.

Having scanned through it, it's clear that it draws on the WSC heavily at many points. Overall, it seems fairly good, though I don't think the answers flow really well. Also, Q 44 on baptism seems clearly designed to appeal to baptists as well as paedobaptists, though I question the language of commitment as what it is a sign of.
 
From a quick layman's impression, I miss the word "covenant" in 43, 44, 46. It is been most helpful for me to know that baptism and the Lord's Supper are seals of the covenant.
 
We already have a superb concise study guide for the Westminster Shorter Catechism. Although for children, it's also suitable for adults:
CEP Bookstore - WESTMINSTER SHORTER CATECHISM 2ND EDITION IN ONE V

Having good other material does not preclude us from developing good newer material as well. This new effort seems to have a different purpose than the original WSC, and the study material incorporates video, etc., which the WSC study guide does not.

Though the new one will likely never be able to replace the WSC, as it is more of a supplement. I'm too steeped in the WSC (having memorized it as a kid and then again in seminary) to switch to something like this.
 
This seems less comprehensive than even the Westminster Shorter Catechism. It also seems less precise (e.g., the questions on baptism and the church). I don't know that the new work addresses any issues not addressed already by the Westminster or other historic catechisms.
 
This seems less comprehensive than even the Westminster Shorter Catechism. It also seems less precise (e.g., the questions on baptism and the church). I don't know that the new work addresses any issues not addressed already by the Westminster or other historic catechisms.

I do find that to be a bit curious. In the intro, it seemed to be suggesting that the intent was to address questions not dealt with by older catechisms. From the text above, it doesn't seem like that's the case.
 
I don't see where this addresses issues particular to our culture and times more than the older catechisms do. It seems to me that the main difference between this and the Westminister Shorter or the Heidelberg (it draws on both) is its length. This is much shorter. You could call it a summary. And since the original, longer catechisms were considered summaries in their day, it's actally a summary of a summary.

That could be both helpful and troubling. Summaries are useful at times. They can give a quick foundation in some basics. They can also pique interest in further study. They can attract people who'd be intimidated to look at a longer catechism.

But summaries also might appeal to the impatient, no-time-for-deeper-study mindset of the current Western church. People could start to figure that as long as they've gone over a very brief catechism such as this, they're okay. There's no reason to invest any time into studying the older, longer ones. And that would be a shame.

It's difficult to know, sometimes, how brief you ought to be. Kids, parents and teachers these days all have short attention spans when it comes to theology. Yet, often they also crave depth. I wouldn't automatically reject this catechism, but I'd probably try to steer most students toward something that went into more detail and had more depth.
 
I would like to say after reading through these that they aren't that much shorter than WSC. The answers seem to be longer than most shorter catechism answers. Though as a whole it has less questions (55 less).
 
That could be both helpful and troubling. Summaries are useful at times. They can give a quick foundation in some basics. They can also pique interest in further study. They can attract people who'd be intimidated to look at a longer catechism.

But summaries also might appeal to the impatient, no-time-for-deeper-study mindset of the current Western church. People could start to figure that as long as they've gone over a very brief catechism such as this, they're okay. There's no reason to invest any time into studying the older, longer ones. And that would be a shame.

Useful and insightful comments.
 
Just started reading through it and already I am highly suspicious (Did I mention I get paid to be extremely paranoid?). First red flag is that there are no scripture proofs. Second, in question 4 (Which is actually two questions - did anyone proofread this document?) it mentioneds nothing in regards to God creating the world in six days. Is this, because they do not want to offend the Theistic Evolutionists? Then I don't understand why they needed to make it fit one question/answer for each week of the year?
 
A few random things I noticed:
  • Portions drawn from the Shorter Catechism substituted gender-neutral terms for man. Only one question featured the word , in the phrase "God became man."
  • The language concerning the sacraments seems to move in a Baptistic direction by speaking of them first as signs and seals of Christian community rather than Christ and his benefits.
  • A covenantal view of household baptism is completely missing.
  • The Decalogue is drawn from the NIV.
  • The language on the 2nd Commandment avoids committing to the Regulative Principle.
  • The language on the 5th Commandment fails to recognize that this commandment applies to many relationships of authority, not just familial.
 
I think the main question here is, "Why would a non-ecclesiastical body take the work of the church upon itself?"
 
This new effort seems to have a different purpose than the original WSC
One wonders what the purpose might be, to market a "catechism" that selectively takes parts of historic catechisms, randomly assign them different versions, include and exclude certain doctrines. Market them with the name of one church or one man.
 
There are a ton of problems with the theology of this catechism from a Presbyterian point of view. There is nothing wrong with the Shorter Catechism, no good reason other than just pure laziness and chronological arrogance to reinvent the wheel. The WSC was written for ignorant kids and illiterate men in the 17th Century. We in our enlightened age should be able to handle it without trouble.
 
Seems to me this is just another watered down document meant to appeal to a very wide array of doctrinal perspectives and to avoid any prickly parts that might cause someone to get their panties in a wad. I am not at all surprised at the deletions or the avoided subjects, given the authors. I am also thoroughly unimpressed with the need for this. We have already got a shorter, easier, yet faithful catechism in what goes by the name "Catechism for Young Children", if the WSCis deemed too difficult.
 
I'm mostly with Todd on this. I think the reasoning behind it is to essentially say, "Let's write something that we can all get on board with and major in the majors and forget about minoring in the minors." I'm all for majoring in the majors and serving alongside those with whom we have serious doctrinal differences but who trust in Jesus Christ alone for salvation and desire to see his gospel spread to all nations. But there isn't a need for a catechism that wipes out the minors and dismisses them as unimportant. As someone who worships with a broad, evangelical campus ministry it is refreshing to be open about where I differ doctrinally with others. Our new campus Pastor is not a Calvinist and he and I don't pretend we don't disagree on some doctrine but it doesn't result in a breakdown of a friendship in service of Christ. The approach I see in this catechism is problematic because it makes it out that if we just wouldn't minor in the minors and weren't committed in our Standards to explaining the reasons for doctrinal distinctions that everything would be fine and we would be much more unified and effective for the Kingdom. I believe the opposite is true. Only when we clearly explain where and why we minor in the minors will we ever be able to come together effectively to serve the Lord Jesus.
 
There are a ton of problems with the theology of this catechism from a Presbyterian point of view. There is nothing wrong with the Shorter Catechism, no good reason other than just pure laziness and chronological arrogance to reinvent the wheel. The WSC was written for ignorant kids and illiterate men in the 17th Century. We in our enlightened age should be able to handle it without trouble.

This would be my nomination for "Post of the Week."
 
What's with the "made possible" language used in Q/A 32? This sounds very much like an appeal to evanjellyfish teaching that nothing is actually secured by Christ, but only "made possible".
 
The WSC was written for ignorant kids and illiterate men in the 17th Century. We in our enlightened age should be able to handle it without trouble.

I'll just comment here that I know many for whom even this very brief summary would be over their head theologically. To combat this would take a very high level of one-on-one discipleship and training in Christianity.

There is nothing wrong with the Shorter Catechism, no good reason other than just pure laziness and chronological arrogance to reinvent the wheel.

You seem here to be conflating two issues: 1) that there is nothing wrong with the WSC 2) that there is no need for a new catechism. If this had been the position of the Westminster Divines, might they have been better off just translating the Heidelberg Catechism? Simply because one has no problem or sees nothing wrong with an earlier catechism or confession does not entail that the composition of a new one constitutes arrogance. Were the compilers of the Athanasian Creed arrogant and ignoring the fact that the Nicene Creed was more than adequate?

I wouldn't automatically reject this catechism, but I'd probably try to steer most students toward something that went into more detail and had more depth.

I tend to agree with you. That said, there are a number of audiences who would find this catechism much more accessible and understandable than the older forms, at least at first.
 
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