Q1: What is catechetical preaching?

In a broad sense, all preaching is catechetical preaching because every sermon catechizes or communicates an understanding of the Faith, bearing witness to what the preacher and/or church believes to its hearers.

In a narrow sense, catechetical preaching is that form of preaching that communicates the substance of the Christian Faith.

Q2: Is catechetical preaching actually preaching?

Yes.

As preaching, catechetical preaching belongs to the genus of preaching.

As catechesis, catechetical preaching is a particular species of preaching alongside lectio continua, festal, and occasional preaching.

Q3: Why is catechetical preaching necessary?

First, it is necessary for the preservation of the whole counsel of God against enemies within and without the church (Acts 20:18–30).

Second, it is necessary for the propagation of our faith to believers and unbelievers.

Q4: Has the holy catholic church practiced catechetical preaching?

Yes.

The Jewish practice of catechesis included the Shema, law (Ex. 20), prayer (18 benedictions), feasts, and sacrifices.

The New Testament practice is rooted in Matthew 28. The imperative “make disciples” (μαθητεύσατε) is explained with three participles: “go” (πορευθέντες; aorist passive) “baptizing” (βαπτίζοντες; present active), and “teaching” (διδάσκοντες; present active). This teaching is “all that I have commanded,” not merely the gospel. The goal is not mere conversion but maturity in Christ (Col. 1:28).

The rabbis’ fourfold catechesis continued into the Ancient Church’s catechesis using the basic building blocks of Creed, Commandments, Lord’s Prayer, and Sacraments.

The Medieval period began to recover this ancient practice so that priests understood the content of Christian doctrine in order to instruct the people in the knowledge of the Creed and the Lord’s Prayer.

The Protestant practice began with the Lutherans and spread, for example, to the Netherlands among the Reformed. By the time of the Synod of Dort (1618–19), catechism preaching was not seen as merely “a Dutch thing” as the foreign delegates evidenced that all Reformed churches engaged in catechetical preaching.

Q5: Am I to preach catechetical sermons?

Yes! The URCNA Church Order follows the Synod of Dort and the universal Christian practice, saying, “At one of the services each Lord’s Day, the minister shall ordinarily preach the Word as summarized in the Three Forms of Unity, with special attention given to the Heidelberg Catechism by treating its Lord’s Days in sequence.” (art. 40)

Q6: How should I preach catechism sermons?

Catechetical preaching must be Scripturally-saturated. It is preaching the Word. It’s supposed to bring the full counsel of God to our people on a given topic. The true mark of catechetical preaching is that it gets us into the Word so that we can get the Word into us. People shouldn’t know their Catechism better than the Word! A catechism sermon is not “on” or “about” the Catechism as though the Catechism is the text for the sermon on the same level as the inspired Word. This would contradict our very Confessions (see Belgic Confession, art. 7).

Catechetical preaching must be Christ-centered. Just as we seek to preach Christ from all of Scripture in our morning sermons, we need to do so in catechetical preaching. Don’t forget to relate whatever topic you’re preaching to Jesus and some aspect of his work for his people. I think this is one of the missing marks in modern catechetical preaching. The assumption is “preach the Catechism year in and year out.” It becomes a drudgery in part because it’s not Christological. Preach “Guilt, Grace, and Gratitude” in view of Jesus Christ and to the praise of Jesus Christ!

Catechetical preaching must be personal and practical. Another missing mark is turning the Catechism sermon into a lecture. There are so many great expositions of the Catechism that we can be led to think our job is to be a systematic theologian in the pulpit. Because of this people think catechism preaching is boring and impractical. The doctrines are preached but they are separated from real life. The remedy isn’t to stop preaching catechetical sermons, but to do so well. As with all preaching, we need to apply what we’re saying personally and practically as the Catechism itself does: “That I, with body and soul both in life and in death and not my own;” “the greatness of my sin and misery, how I am redeemed, and how I am to be thankful.” If you miss this, you miss one of the points of catechism sermons.

Catechetical preaching must be understandable. John Calvin’s methodology for commentaries is applicable to these sermons. They must have “lucid brevity and usefulness” (perspicua brevitas et facilitas). I know there are many interesting background debates and theological implications of our Catechism, but we need to focus on preaching the doctrines and exhortations of the Word in a way that our people can understand and apply. We must not focus on the proverbial, “How many angels can dance on the head of a pin” kind of questions! This is not an academic lecture! Don’t preach abstractly but concretely, pastorally, and simply so that even children can understand.

Catechetical preaching must be succinct. Calvin’s “lucid brevity” (perspicua brevitas) should also help guide us. One of the age-old difficulties of the second service is getting people to show up. Another issue I’ve heard and seen in our circles is that it’s hard enough to come back for the evening service, but doubly so when the preacher goes 45 minutes—again! Be succinct! Don’t feel you need to say everything about everything! I aim for 25 minutes max. We use the evening service to focus on prayer and Psalm-singing so that it’s not such a burden.

Catechetical preaching must be varied. Finally, let me encourage you to vary how you preach catechetical sermons. I know it was a mark of the Arminians to preach Scripture in the second service while a mark of the orthodox to read and preach the Catechism, but our task is not to repristinate the past. Speaking from a Southern California context, that was then, this is now. We need to preach our doctrines more creatively.

Preach the Catechism (or the Confession and Canons) as mini-series chunks of material. For example, “Believing the Gospel” (Apostles’ Creed), “The Life of Gratitude” (Ten Commandments), “How to Pray” (Lord’s Prayer). Plan your preaching calendar out to give a little time off in-between for occasional/seasonal sermons or some Psalms, for example.

Slow down and preach more sermons on a particular question/theme that comes up. For example, years ago I did a 50-part series rooted in Q&A 19, tracing the Gospel redemptive-historically from Genesis through Malachi, concluding with John 1. On Q&A 32 I’ve done a series on fighting the Devil in 10 sermons. This helps with another objection: catechism preaching is repetitive.

Lately, I’ve been attempting to give a brief exposition of one key text and then reading responsively the Q&As, giving a brief explanation of the doctrinal, apologetical, and practical aspects.

Q7: Should we ever move beyond catechetical preaching?

No. The words of Martin Luther should become close to our hearts the older we get:

“even I must become a child; and early each day I recite aloud to myself the Lord’s Prayer, the Ten Commandments, the Creed, and whatever lovely psalms and verses I may choose, just as we teach and train children to do. Besides, I must deal with Scripture and fight with the devil every day. I dare not say in my heart: ‘The Lord’s Prayer is worn out; you know the Ten Commandments; you can recite the Creed.’ I study them daily and remain a pupil of the Catechism…Many regard the catechism as a simple, trifling teaching, which they can absorb and master at one reading and then toss the book into a corner…I must still read and study the catechism daily, and yet I cannot master it as I wish, but must remain a child and pupil of the catechism.”