“Train up the Little Children” - a Pastoral Response

The May issue of the Canadian Lutheran Magazine tackled the topic of Children's Education in the Church. While we share the same commitment about bringing little children to Jesus, we certainly need to discuss some aspects of it, especially the use of the concept of "abomination" to refer to Sunday School during the Worship Service.  

I. Summary of the argument

The essay opens with a plea to Christian parents: raising baptized children in the faith is an urgent duty (echoing Proverbs 22:6: “Train up a child…”). It laments that many families expend great effort on secular pursuits (sports, school, etc.) while neglecting instruction in God’s ways. Citing Luther’s Small Catechism, fathers and mothers are urged to teach their children at home (“As the head of the family should teach them in a simple way to his household.”). Some parents have “handed the child over to the Sunday School teacher”, thus abdicating their God-given role.

The essay underscores the role of the home as the primary setting for faith formation, referencing the heading of Luther’s Small Catechism: “As the head of the family should teach them in a simple way to his household.” It also cautions against the practice of removing children from the Divine Service for separate programming, labelling such actions as an “abomination,” and warns that this may hinder children from receiving the means of grace.¹  The essay argues that segregating children sends them away from Christ’s presence and mirrors Peter’s fateful “St. Peter syndrome” of thinking we know better than our Lord. It concludes with repentance and a prayer that pastors and congregations return to faithful catechesis through God’s Word and Sacraments. 

II. Areas of Agreement

The essay's emphasis on the critical role of parents in the spiritual formation of their children is good. Scripture clearly directs parents to bring up their children “in the discipline and instruction of the Lord” (Ephesians 6:4). The Small Catechism serves as an invaluable tool in this endeavour, providing a concise summary of Christian doctrine that helps in instruction within the household realm.  Martin Luther, in his Large Catechism, points to the importance of teaching the Ten Commandments, the Creed, and the Lord’s Prayer to children, observing that “we must have them always in our mouth, and in our heart, and constantly practice them.”² This engagement with the catechism on a regular basis helps that faith and knowledge are transmitted to the lives of believers since their early years.

The text has a good take also in advocating for children, as baptized members of the body of Christ, to be included in the life of the church. The Augsburg Confession affirms that “the Church is the congregation of saints in which the Gospel is rightly taught, and the Sacraments are rightly administered.” If children are completely excluded from the Divine Service, the message conveyed may be that they are not full participants of the Church community.

The Lord sends parents to nurture their baptized little ones (Proverbs 22:6), so that fathers and mothers serve as the primary catechists in the home. Congregations are called to support this mission, equipping and encouraging parents to teach their children God’s Word. Christ Himself welcomes children into His kingdom (“to such belongs the kingdom of heaven”), and we affirm that our worship assemblies rightly include the whole familia ecclesiae. In short, the call to bring Christ to the children is biblical (as Bublitz notes), and we share his passion for keeping Word and Sacrament at the centre of faith formation.

Key points of agreement:

• Raising baptized children in the faith is a biblical duty (Prov. 22:6).
• Parents (especially heads of household) are called to teach the faith at home (Luther’s catechetical preface)
• The congregation should uphold and encourage parents in this responsibility.
• Children are precious members of the worshipping community (Jesus said “let the little children come to me”)
• The Ministry of the Word and the Sacraments that flow from it are the heart of our ministry to all ages.  

III. Points of Disagreement

 A. The Use of the Term “Abomination”

The practice of separating children from the Divine Service for instruction is referred to as “an abomination.” While the intention may be to act as a "watchmen of Israel", the term is improperly used here, since it carries significant weight in Scripture and in the Confessions. In light of Scripture, we should reserve “abomination” for heinous moral or cultic offences (which children’s lessons are not), and speak instead of our concern, encouraging unity in raising the children of the Church.

The use of the word abomination is completely equivocated in this context, especially thinking of Church and Pastoral practice. In Scripture, to’evah (Hebrew) and bdelugma (Greek) – both translated “abomination” – denote what is abhorrent to God. to’evah is something morally disgusting, which constitutes an abhorrence; especially idolatry or an idol.  In a similar way, bdelugma refers to something that is detestable or loathsome…particularly in the sight of God, which is often connected to idolatry or flagrant impurity. Biblical examples include cultic profanities, grave sexual sins⁴ (e.g. Lev. 18:22, called an to’evah), and defiled offerings – things God strictly forbids. In some instances, it can be interpreted even as far as “to reek with stench,” which implies moral horror to God. Even when to’evah is used of food or customs, the contexts show taboo matters, not neutral references. 

It is not consistent with this biblical and confessional usage to apply the word “abomination” to a practice which, while possibly misguided or unhelpful, is nevertheless not inherently sinful, nor condemned by Scripture. The distinction between error and heresy, between imprudence and idolatry, is fundamental, otherwise, its use becomes theologically inadequate. The Lutheran Confessions urge us to distinguish between errors that necessitate correction and those that constitute a departure from the faith.⁵ The Apology of the Augsburg Confession states, “We must distinguish carefully between an abuse and the proper use.” Therefore, while the practice in question can be always open to discussion and reevaluation, labelling it as an “abomination” it is certainly not appropriate.

As we see, “abomination” in Scripture is reserved for acts God vehemently forbids or detests. It is hard to imagine God vehemently forbidding or detesting churches that, with the intention of sharing the Gospel in a language that is closer to the children, provide them with that opportunity of learning and growth in Christ.

Such educational measures are not idolatrous or ritually defiling – they are long-standing ways to teach children the faith practiced by Christians with good motivations. For example, Concordia Publishing House notes that Sunday School has been part of Lutheran life since the 19th century, serving as “an educational time for all ages to study God’s Word… [and] hear both Law and Gospel”(makingdisciples-resources.lcms.org.) We can appreciate the text's strong emphasis that children belong in God’s gathering, but labelling these practices “abominable” misuses biblical language. To do so risks making an completely equivocated connection of a useful pedagogical choice with the very evils Scripture condemns (idols, immorality, etc.). Even those who critique children’s church admit the reasoning is subtle: LCMS Pastor Mark Surburg explains that if a church truly thinks the liturgy offers “nothing in the service for children,” then one might as well provide a separate children’s service (surburg.blogspot.com.) He argues it is illogical to scold parents as though sinning, if the end goal is simply age-appropriate instruction. 

Even if we were to conclude that children’s church or Sunday School during the Divine Service is unwise or pastorally problematic, it would be inappropriate to classify it alongside offences which Scripture and the Confessions clearly identify as contrary to faith. Such language will impact negatively the work of the Church, bind consciences and discourage faithful teachers and parents acting within Christian liberty to raise their children fear and love of the Lord. 

B. Diversity in Faithful Practices

We believe that age-graded teaching – whether at home or in Sunday School – can faithfully deliver Christ to young hearts. As Lutheran Christians, we affirm the means of grace promise: wherever God’s Word is taught and the Sacraments administered, the Holy Spirit works faith. A child in a Sunday School hears Law and Gospel shaped to meet his/her understanding, which is truly “ministry of teaching the Gospel” as AC V describes. Moreover, many congregations practice flexibility: some weeks all the Full service, other weeks children get together for their Sunday School time. None of this diminishes their standing in the Body of Christ. In fact, it helps to build up faith in children and adults. Concordia’s resources encourage age-appropriate methods (songs, stories, crafts) to reinforce Scripture (makingdisciples-resources.lcms.orgmakingdisciples-resources.lcms.org.) These methods simply acknowledge that young children often learn best on their level. At the same time, we should teach that Spirit works in them during regular worship if they can sit through it. The liturgy’s repetitive Word-shapes do form even the youngest (as Surburg observessurburg.blogspot.com).

In either setting, God’s promises remain. Children baptized into Christ remain God’s “little lambs” whether we gather them by pew or by study corner. We train them “in the way they should go” not by excluding them from Christ’s presence, but by ensuring Christ’s Word meets them – at home, in class, or in church. If a pastor fears children “get nothing out of the service”, perhaps the answer is not to slander Sunday School. Some of the ways to get to good answers could be: reassessing the worship-liturgical setting to evaluate where it does, or does not, deliver and experience that eases children’s engagement, inviting parents to participate in that process; providing welcoming and feasible venues for children's education; providing means that help families with kids (especially infants and toddlers) to engage with the service. If a congregation is working on being faithful to Christ in teaching their children, but could make a good use of some orientation of their practices, what they need is not to hear about "abomination" but about "instruction", with truth, kindness and effectiveness. 

We must recognize that faithful Lutheran congregations may adopt varying practices regarding children's participation in the Divine Service. These practices, when conducted with the intent of nurturing faith, do not necessarily undermine the integrity of worship or the means of grace. Martin Luther himself acknowledged the need for accommodating instruction, stating, “We must preach the Gospel in such a way that the unlearned hear it and understand it.” The key consideration is whether such practices convey Christ and His gifts to the children, fostering their growth in faith.⁶ 

IV. Recommendations for Editorial Policy

It is important to treat powerful biblical terms with care, to build up, not tear down. Ephesians 4:29 exhorts: “Let no corrupt speech proceed out of your mouth, but only what is good for building up… that it may give grace to those who hear”.  Since The Canadian Lutheran serves the whole church, its language will be better received when aimed and precision and edification.  The word “abomination” ought to be reserved for those things Scripture and the Confessions name as such—false doctrine, open sin, idolatry—not for practices which may be addressed with pastoral care and sound instruction. As Paul writes in Ephesians 4:15, we are to “speak the truth in love,” that the Body may grow up into Christ.

When we label something as “abomination,” we risk alienating those seeking honest guidance. A better pastoral approach is to encourage one another to hold fast to Christ’s command to “make disciples of all nations” (Matt. 28:19), beginning in our homes. We strive to equip parents, not merely to scold them. At the same time, we want to form children in the Church, not remove them from her. Finally, to have open and respectful conversations about the ways in which we have different perspectives on the practical aspects of Sunday School.

Conclusion

The essay's call to prioritize the spiritual instruction of children is both timely and necessary. As we strive to raise our children in the faith, let us do so with a commitment to sound doctrine, pastoral sensitivity, and mutual respect. By fostering a collaborative approach, we can ensure that our practices reflect the love of Christ and the unity of His Church. Yet we also have a duty to speak truthfully and charitably. Children’s Sunday School programs and occasional children’s church services, done conscientiously, are not abomination but adoration and education – ways Christ’s message goes out in age-appropriate form. 

We don't treat these tools lightly, but neither should we mistake them for the very idols of Scripture. Instead, let us affirm that all gospel instruction – whether in pew or classroom – is the Lord’s means to work faith in youth. In all things, may the Spirit guide us to speak “words that give grace to the hearers” (Col. 4:6), so that our little ones grow up knowing Christ’s presence with them always. As the Church continues to raise up its baptized children in the grace and knowledge of Christ, she uses its gifts and opportunities to deliver the Word that gives life.

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Footnotes:

1. Martin Luther, Small Catechism, in The Book of Concord, ed. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress Press, 2000), 349.

2. Martin Luther, Large Catechism, in The Book of Concord, ed. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress Press, 2000), 377.

3. Augsburg Confession, Article VII, in The Book of Concord, ed. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress Press, 2000), 42.

4. See Leviticus 18:22; Deuteronomy 7:25; Revelation 21:27.

5. Apology of the Augsburg Confession, Article XXIV, in The Book of Concord, ed. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress Press, 2000), 264.

6. Martin Luther, Table Talk, in Luther’s Works, vol. 54, ed. and trans. Theodore G. Tappert (Philadelphia: Fortress Press, 1967), 234.