Eric W. Gritsch, writing on the history of Lutheranism, devotes a chapter to Lutheran confessional identity from 1555-1580. As we today find ourselves living in a generation that has very little regard for confessionalism and tradition, the perspectives of Lutheranism in this early Reformation period bear consideration. Avoiding extremes on both ends of the spectrum, what Gritsch points out reflects a helpful balance. Let me quote a bit from his book, beginning with a portion in which he speaks of the place of the catechism in the Church's teaching ministry:

If Scripture is the 'touchstone' by which all Christian teaching is to be judged, then the catechism is the whetstone that sharpens minds and shapes hearts in the Church. Luther's catechisms became the blueprints for a theological vision of existence under God (71).

Later in the chapter, he spells out the specific ways in which the catechism was employed to achieve those ends.

The catechetical way established a Lutheran confessional identity that is characterized by three enduring aspects. First, the catechisms are a testimony to what can be called the 'rabbinical' way of the Christian life. The emphasis on learning and teaching for life reflects the classical rabbinical combination of preaching and teaching, adopted by the ancient church as kerygma (proclamation) and didache (teaching). Consequently, catechetics is not an added specialty of the ministry, be it ordained or not ordained, but rather the most essential part of the ministry to which Jesus commissioned his disciples...The catechisms are designed to keep the vigil for the freedom of the gospel in a world tempted by idolatry...Solid, continuing theological education, grounded in a catechism, is like a good snowplow: it clear the road so that destinations can be reached.

Second, the catechisms are intimately linked to worship. There is a liturgy of the mind, as it were, related to the liturgy of word and sacrament...Christian learning begins with initiation into worship...[and] in this sense, Christian pedagogy differs from what is called natural pedagogy: Christian nurture is not based on the development of ego-potential—the completion of something good that is inherent in human nature and is brought out by education (Latin: educare, 'to lead out'). Rather, Christian nurture or formation occurs through intimate contact with the symbolic, ritual, and sacramental culture of the Church, in the never-ending relationship of the baptized with the visible and audible words, that is, the Eucharistic meal and the story of the gospel.

Third and finally, the catechisms are designed to prevent ecclesiastical triumphalism. Good catechetics keeps people aware of the limitation of life in the mean, the time between Christ's first and second advent, between baptism and death (75-76).

There is a lot of value in this. Although this is obviously written from a Lutheran perspective, it seems to be well-balanced and to represent a healthy view of the confessions of the Church, one which we could learn from.
Photo: "Luther's Small Catechism," by Penzance.