Part of P&R’s Basics of the Reformed Faith Series, How our Children Come to Faith, by Stephen Smallman, briefly explains how we should raise our children in an atmosphere of faith rather than fear.
Rev. Smallman introduces the topic where he explains this booklet is a general overview or framework of the topic and does not discuss certain specifics that would take longer to develop. He helpfully includes a bibliography where the reader may find books which reference special or hard cases.
The first section of the book presents various Bible pericopes. Rev Smallman discusses Matthew 19.13–15, where Jesus states the Kingdom of Heaven belongs to children. He quotes John Calvin, ‘It is an irreligious audacity to drive from Christ’s fold those whom he nursed in his bosom, and to shut the door on them as strangers when he did not wish to forbid them.’ In addition Smallman develops the covenant theme in the Bible in both the Old and New Testaments.
The second section of the book explains the difference between regeneration and conversion. Being born again is ‘not a command, but a statement of what the Spirit must do before a person can enter the kingdom of God.’ (p 16) Covenant children must be born again as they are of the fallen race of Adam. ‘I have often commented that “original sin” is not a doctrine that we need to prove from Scripture...—we just have to spend some time with children!’ While some may push their children to ‘make a decision for Jesus’ because it denotes the beginning of spiritual life, the new life comes from without: it is a work of the Spirit. Since the Spirit may work from a very early age in covenant children, we are to trust God for their salvation. Reformed parents bring their infants to baptism, not because baptism regenerates the infant, but seeking the blessing of God for the infant, and resting in his promise in the covenant.
The third section of How our Children Come to Faith, discusses the conversion of children. Smallman writes that the conversion of children looks different from the conversion of an unbelieving adult. Primarily, this is because covenant children are ‘part of a family that is already following Christ.’ (p 20 emphasis his) While often evangelical parents attempt to get their children to ‘decide for Christ’ and pray a variant of the sinner’s prayer, and youth leaders repeatedly ask if our children have accepted Jesus, Smallman argues this is not the best approach, as it is often done as a consequence of thinking their salvation depends on how well we, the Church and parents, ‘evangelize them’. Rev Smallman reminds us that while we have great responsibilities, our starting place is to remember the wonderful promises of God. With this as our foundation we should be teaching and catechising our children, and bringing to church on the Lord’s Day. As a personal aside, I can remember singing hymns with my parents when I was very young and although not in a Reformed tradition, my parents understood the essence of the covenant and the promises of God. In his last paragraphs, Rev Smallman presses for a return of the traditional (and Biblical) ‘defining spiritual moment’: public profession of faith. This is more meaningful than the personal experience of ‘accepting Jesus’ as it is done publicly, in the body of Christ. This publicly affirms children raised in Christian homes are following the path of their parents.
In conclusion, I think this book is useful in giving a brief overview of the topic; I do wish it had expanded on certain points and been somewhat longer, only coming in at twenty-eight pages.
