My previous article explored the historical background and theme of comfort in the Heidelberg Catechism. This article will look at the structure of the HC and the first two sections. The HC is structured into three sections, something unique at the time. These sections are human misery (Q&A 3-11), deliverance (Q&A 12-85), and gratitude (Q&A 86-129). This threefold division is built around what we could call the basic elements of Christianity: the Apostle’s Creed, the Sacraments, and the Ten Commandments and Lord’s Prayer.
A popular Roman Catholic catechism of the day taught that three things give us a heavy heart: 1. I will die. 2. I don’t know when. 3. I don’t know where I will go. By contrast, the HC teaches how great my sin and misery are; how I am delivered from my sin and misery; and how I am to thank God for this deliverance (Q&A 2). Note that the theme of comfort is knit into the very structure of the HC. This is the gospel of grace!
The HC begins with the knowledge of who we are apart from Christ. Although no one enjoys talking about sin, the gospel cannot be understood apart from recognizing humans as sinful. Part one of the HC—misery—deals with the basic human condition since the fall of the first couple. Misery, which we come to know through the law (Q&A 3), is the result of sin. Humans who were created for community are now rewired “to hate God and our neighbor” (Q&A 5), unable to do any good (Q&A 8), and therefore subject to God’s punishment (Q&A 10). Although most of this section offers little hope, Q&A 8 points to the solution to our problem: being “born again by the Spirit of God.”
After introducing God’s justice and mercy in Q&A 11, the second part moves into God’s solution to our problem. This section clearly teaches that only God can pay the debt for our sin (Q&A 12-15), thus the necessity of Christ’s mediation as the God-man (Q&A 16-19). Readers are left with the question, “What must I believe?” This is answered by a section explaining each line of the Apostle’s Creed.
This teaching on the Creed focuses on fundamental Christian truths. The sources the writers used were diverse, borrowing from Lutheran and Reformed texts. While there are a few implicit attacks on some Lutheran and Anabaptist teachings, the harshest attacks were leveled at the Roman Catholic church. For example, Q&A 29-30 emphasizes Christ alone as our Savior, not saints or anyone else. This reminds us as well that our ultimate trust must be in Christ.
One of the hottest topics in the 16th century was the sacraments. Specifically, what is happening in these rituals? Interestingly, the HC is ambiguous on this point, perhaps to keep the various parties united. What is clear in baptism and the Lord’s Supper is that these practices symbolize our union with Christ. In baptism we are united to Christ’s body, the church (Q&A 70, 74). In the Lord’s Supper we share in Christ’s body and blood such that all his benefits become ours (Q&A 76, 79). All of this is done through the Holy Spirit.
The Spirit is at work producing faith through preaching and the sacraments “mak(ing) us understand more clearly the promise of the gospel” (Q&A 66). This is spiritual food for our spiritual journey received from Christ himself (Q&A 75). Through the sacraments we not only hear with our ears the gospel message, but see with our eyes “and taste with our mouths” that our hope and comfort in life and death is built on nothing less than Christ.
About the Author
Mary L. VandenBerg, Ph.D., is professor of systematic theology, emerita, at Calvin Theological Seminary, with a specialization in theological anthropology. Mary lives in Byron Center, Mich., and is a member of LaGrave Christian Reformed Church.