Death And Dying: A Catechism:
https://ca.thegospelcoalition.org/article/death-and-dying-a-catechism-for-christians/
Category Archives: Catechism
We Must Remember
Reply
“No doubt the church in the west has many new things to learn. But for the most part, everything we need to learn is what we’ve already forgotten. The chief theological task now facing the Western church is not to reinvent or to be relevant but to remember. We must remember the old, old story. We must remember the faith once delivered to the saints. We must remember the truths that spark reformation, revival, and regeneration. And because we want to remember all this, we must also remember-if we are fortunate to have ever heard of them in the first place-our creeds, confessions, and catechisms.” – Kevin DeYoung, The Good News We Almost Forgot- 13.
A Pastoral Catechism
How We Do Catechesis
While the following article pertains to a specific Anglican catechism, the principles outlined applies to the broader use of catechisms in general.
The Lost Art of Catechesis by Lee Nelson – source: https://www.crossway.org/articles/the-lost-art-of-catechesis/
A Witness to Biblical Faith and Practice
With the forthcoming publication of To Be a Christian: An Anglican Catechism, not only the Anglican world, but the Church in general, stands to receive a truly remarkable document. Inside are 368 question-and-answer pairings that root Christian teaching in the three-fold order of traditional catechisms: that of the Apostles’ Creed, the Lord’s Prayer, and the Ten Commandments. Unlike modern renderings of the various catechisms of the past, this catechism addresses many areas of deep concern for the Church today as she navigates life in the modern world. From the start, we envisioned this catechism to be a robust witness to biblical faith and practice, a tool which in the hands of skilled practitioners, could be used for centuries to come to instruct, form, and make mature disciples. We were interested to provide the Church with a firm basis upon which to set ourselves to this important task.
For those unfamiliar with the terminology, catechesis comes from the Greek word katēcheō, meaning to “sound down” or to “resound.” Paul writes: “in church I would rather speak five words with my mind in order to instruct (katēchesō) others, than ten thousand words in a tongue.” (1 Corinthians 14:19 ESV) The Church Father Cyril of Jerusalem, writing in the late 4th Century refers to how the word resounded in those hearing the instruction (called the catechumens) as in an empty space, like a cave, not having a word of its own, but made to resound with the praises and truth of God. This basic instruction we call simply catechesis. Since the Reformation, Christians have produced documents to guide and shape this instruction called catechisms.
With 360+ pairs of questions and answers, as well as Scripture references to support each teaching, this catechism instructs new believers and church members in the core beliefs of Christianity from an Anglican perspective.
Unlike Reformation-era catechisms, this catechism is aimed primarily at adults being instructed in the basics of Christian believing, prayer, and living for the first time. That is not to say that the catechism isn’t useful for those who are already Christians—it very much is. It is rather to say that the voicing of this catechism is meant for the purposes of catechetical evangelism. This involves the restoration of the ancient catechumenate, that framework within which new believers were instructed prior to being baptized. But it also involves the restoration of a whole range of practices and skills—arts, if you will—which to this time have been almost entirely lost. Catechesis is not simply a matter of having a tool. It’s a matter of having a teaching tool—the catechism, as well as a wide range of other tools, and being able to apply them through imaginative skill to have a dynamic teaching that is beautiful and powerful. Just as a carpenter uses saws, chisels, and planes to build furniture or houses, the catechist relies on the help of the Holy Spirit to skillfully use sharpened tools to build Christian lives, in short, to build up the Body of Christ.
Practical Advice for Catechesis in the Church
I have spent the last six years planting Christ Church, a parish church in Waco, Texas. Around the time I began this work, the draft of To Be a Christian was released. At the urging of our launch team, I began to teach it, going question by question through the whole. It was an exciting time! For me, it was as if the blood was rushing back into my veins as I read questions and asked the people to respond with the answer before explaining the meaning of each answer more closely. Metaphors, analogies, and anecdotes flooded into my mind and the people in that initial group responded with questions which never ceased to probe into the depths of Christian teaching. Within a few months, a group of twenty-five had expanded to over fifty. And within a year, our congregation was over a hundred strong. The joy of retreating back to the basics of the Faith, and doing so in a leisurely manner, without a set agenda, and without cheesy, off-the-shelf curricula gave life to us. People immediately started putting the teaching into practice, especially as we asked each week: “How is this going to matter tomorrow?” A group of college students began to pray morning prayer together. They’ve been doing so for nearly five years. As our people learned about healing, we began to pray intently for the healing of our members. People have been healed. We not only gained strength in practice, but our cohesion in matters of teaching was amplified. Many found that they simply could not buy in, and they have found another church to join. Many found that they became enthusiastic in ways they couldn’t have predicted. And others found themselves renewed in the faith which they had received as children and young adults.
Churches thrive when they have a simple process which leads people to spiritual growth and maturity.
How do I do this work at Christ Church? Well, it’s rather simple, actually. Every Sunday morning, all adult and young-adult newcomers within the past year, all those being instructed for baptism, and many others gather for a one hour session in the pews of our church. We start with a hymn. Singing opens the mind to be engaged in the perception of truth. Then, we pray, usually one of the provided prayers in the Catechism. And, with catechisms and Bibles open, we begin the instruction. We pick up where we left off the previous week and we start the Catechism fresh every August. It takes the better part of a whole year to get through, but the pace is set by the people in the room. Sometimes, confusion or multiple questions means that we only cover a few question and answer pairs in a morning. Sometimes, we move rather quickly.
As I teach, I pay close attention to the range of reactions, especially facial responses and body posture. This visual feedback is important for several reasons. First, I want to know that I’m making the needed connections. I also want to know who is engaged in the instruction and who is struggling. I often arrange to meet the latter later on in the week. I’m also looking for open wounds. Many times, the work of catechesis can reveal deep hurts and brokenness. The process of conversion can be painful. I want to offer immediate pastoral care to those who need it.
In the first few months, I make it a point to meet individually with everyone engaged in this course. I want to hear their story, know what their prayer needs are, and even ask them questions like “what do we do that seems weird to you?” Catechesis happens best when relationships are being built up. This also serves as an on-ramp to the wider life of our congregation. After a year of catechesis, most people join our parish as members, are confirmed, and begin to get involved in our various ministries. There are second-step courses for latter years. Children receive regular instruction in certain parts of the catechism. The result of this has been dynamic growth. Churches thrive when they have a simple process which leads people to spiritual growth and maturity. We have found that reviving the lost art of catechesis has done precisely that!
The Reverend Lee Nelson is a part of the North American Committee of Catechsis, whose work is associated with the creation of To Be a Christian: An Anglican Catechism edited by J. I. Packer, Joel Scandrett.
Lee Nelson is the founding rector of Christ Church, Waco, a parish church of the diocese of Fort Worth in the Anglican Church in North America. He also leads catechesis initiatives in the Anglican Church and was part of the team that edited To Be a Christian: An Anglican Catechism. A graduate of Nashotah House and Texas A&M University, he was ordained as a priest in 2005. He and his wife, Ela, have seven children.
Why Catechize?
Church and Family Need Catechesis
Article by Gary Parrett and J. I. Packer – source: https://www.thegospelcoalition.org/article/packer-why-your-church-family-needs-catechesis/
Historically, the church’s ministry of grounding new believers in the rudiments of Christianity has been known as catechesis. It is a ministry that has waxed and waned through the centuries. It flourished between the second and fifth centuries in the ancient church. Those who became Christians often moved into the faith from radically different backgrounds and worldviews. The churches rightly took such conversions seriously and sought to ensure that these life-revolutions were processed carefully, prayerfully, and intentionally, with thorough understanding at each stage.
With the tightening of the alignment between church and state in the West, combined with the effect of the Dark Ages, the ministry of catechesis floundered in large measure for much of the next millennium. The line between natural and spiritual birth virtually disappeared. According to the centuries-old practice, infants baptized into the church were, in theory, to be catechized later in the faith. But too often nothing of the sort occurred. As a consequence of such neglect, great numbers of persons who claimed to belong to Christ had little idea of what that might even mean.
Reformation Recovery
The Reformers, led by heavyweights Martin Luther and John Calvin, sought with great resolve to reverse matters. Luther restored the office of catechist to the churches. And seizing on the providential invention of the printing press just decades before their time, Luther, Calvin, and others made every effort to print and distribute catechisms—small handbooks to instruct children and “the simple” in the essentials of Christian belief, prayer, worship, and behavior. Catechisms of greater depth were produced for Christian adults and leaders. Further, entire congregations were instructed through unapologetically catechetical preaching, regular catechizing of children in Sunday worship, and, in many cases, the renewed practice of congregational singing of psalms and hymns.
The conviction of the Reformers that such catechetical work must be primary is unmistakable. Writing in 1548 to the Lord Protector of England, Calvin declared: “Believe me, Monseigneur, the church of God will never be preserved without catechesis.” The church of Rome, responding to the growing influence of the Protestant catechisms, soon began to produce its own. The rigorous work of nurturing believers and converts in the faith once for all delivered to the saints—a didactic discipline largely lost for most of the previous millennium—had become normative again for both Catholics and Protestants.
It could well be argued that the spirit and power of healthy catechesis was hampered by the hostile tone that entered the picture as Protestants and Catholics began increasingly using their catechisms to hurl attacks at one another. Nevertheless, this rebirth of serious catechetical discipling was a momentous step forward for all concerned.
The critical role of catechesis in sustaining the church continued to be apparent to subsequent evangelical trailblazers of the English-speaking world. Richard Baxter, John Owen, Charles Spurgeon, and countless other pastors and leaders saw catechesis as one of their most obvious and basic pastoral duties. If they could not wholeheartedly embrace and use an existing catechism for such instruction, they would adapt or edit one or would simply write their own. A pastor’s chief task, it was widely understood, was to be the teacher of the flock.
Recent Abandonment
Today, however, things are quite different, for a host of reasons. The church in the West has largely abandoned serious catechesis as a normative practice. Among the more surprising factors that have contributed to this decline are the unintended consequences of the great Sunday school movement. This lay-driven phenomenon swept across North America in the 1800s and came to dominate educational efforts in most evangelical churches through the 20th century. It effectively replaced pastor-catechists with relatively untrained lay workers, and substituted an instilling of familiarity (or shall we say, perhaps, overfamiliarity) with Bible stories for any form of grounding in the basic beliefs, practices, and ethics of the faith.
Thus for most contemporary evangelicals, the entire idea of catechesis is largely an alien concept. The very word itself—catechesis, or any of its associated terms, including catechism—is greeted with suspicion by most evangelicals today. (“Wait, isn’t that a Roman Catholic thing?”) Ironically, as noted above, it was the Reformers who impelled the church of Rome to once again take catechesis seriously. In recent decades, while the Catholic Church has renewed its catechetical labors with vigor, most evangelicals have not likewise returned to their own catechetical roots.
Course Correction
We hope to contribute to a much-needed evangelical course correction in these matters. We are persuaded that Calvin had it right and that we are already seeing the sad, even tragic, consequences of allowing the church to continue uncatechized in any significant sense. We are persuaded, further, that something can and must be done to help Protestant churches steer a wiser course.
What we are after is to encourage our fellow evangelicals to seriously consider the wisdom of building believers the old-fashioned way—by taking up the practice of catechesis.
Heidelberg Catechism
This version authorized by the Canadian and American Reformed Churches)
Introduction
The Heidelberg Catechism was written in Heidelberg at the request of Elector Frederick III, ruler of the most influential German province, the Palatinate, from 1559 to 1576. This pious Christian prince commissioned Zacharius Ursinus, twenty-eight years of age and professor of theology at the Heidelberg University, and Caspar Olevianus, twenty-six years old and Frederick’s court preacher, to prepare a catechism for instructing the youth and for guiding pastors and teachers. Frederick obtained the advice and cooperation of the entire theological faculty in the preparation of the Catechism. The Heidelberg Catechism was adopted by a Synod in Heidelberg and published in German with a preface by Frederick III, dated January 19, 1563. A second and third German edition, each with some small additions, as well as a Latin translation were published in Heidelberg in the same year.
The Catechism was soon divided into fifty-two sections, so that a section of the Catechism could be explained to the churches each Sunday of the year. In The Netherlands this Heidelberg Catechism became generally and favorably known almost as soon as it came from the press, mainly through the efforts of Petrus Dathenus, who translated it into the Dutch language and added this translation to his Dutch rendering of the Genevan Psalter, which was published in 1566. In the same year, Peter Gabriel set the example of explaining this catechism to his congregation at Amsterdam in his Sunday afternoon sermons.
The National Synods of the sixteenth century adopted it as one of the Three Forms of Unity, requiring office-bearers to subscribe to it and ministers to explain it to the churches. These requirements were strongly emphasized by the great Synod of Dort in 1618-19. The Heidelberg Catechism has been translated into many languages and is the most influential and the most generally accepted of the several catechisms of Reformation times.
1. Q. What is your only comfort in life and death?
A. That I am not my own,[1] but belong with body and soul, both in life and in death,[2] to my faithful Saviour Jesus Christ.[3] He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil.[5] He also preserves me in such a way[6] that without the will of my heavenly Father not a hair can fall from my head;[7] indeed, all things must work together for my salvation.[8] Therefore, by His Holy Spirit He also assures me of eternal life[9] and makes me heartily willing and ready from now on to live for Him.[10]
[1] I Cor. 6:19, 20 [2] Rom. 14:7-9. [3] I Cor. 3:23; Tit. 2:14. [4] I Pet. 1:18, 19; I John 1:7; 2:2. [5] John 8:34-36; Heb. 2:14, 15; I John 3:8. [6] John 6:39, 40; 10:27-30; II Thess. 3:3; I Pet. 1:5. [7] Matt. 10:29-31; Luke 21:16-18. [8] Rom. 8:28. [9] Rom. 8:15, 16; II Cor. 1:21, 22; 5:5; Eph. 1:13, 14. [10] Rom. 8:14.
2. Q. What do you need to know in order to live and die in the joy of this comfort?
A. First, how great my sins and misery are;[1] second, how I am delivered from all my sins and misery;[2] third, how I am to be thankful to God for such deliverance.[3]
[1] Rom. 3:9, 10; I John 1:10. [2] John 17:3; Acts 4:12; 10:43. [3] Matt. 5:16; Rom. 6:13; Eph. 5:8-10; I Pet. 2:9, 10.
3.Q. From where do you know your sins and misery?
A. From the law of God.[1]
[1] Rom. 3: 20;
4. Q. What does God’s law require of us? A. Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind.[1] This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.[2]
[1] Deut. 6:5. [2] Lev. 19:18.
5. Q. Can you keep all this perfectly?
A. No,[1] I am inclined by nature to hate God and my neighbour.[2]
[1] Rom. 3:10, 23; I John 1:8, 10. [2] Gen. 6:5; 8:21; Jer. 17:9; Rom. 7:23; 8:7; Eph. 2:3; Tit. 3:3.
6. Q. Did God, then, create man so wicked and perverse?
A. No, on the contrary, God created man good[1] and in His image,[2] that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator,[4] heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.[5]
[1] Gen. 1:31. [2] Gen. 1:26, 27. [3] Eph. 4:24. [4] Col. 3:10. [5] Ps. 8.
7. Q. From where, then, did man’s depraved nature come?
A. From the fall and disobedience of our first parents, Adam and Eve, in Paradise,[1] for there our nature became so corrupt[2] that we are all conceived and born in sin.[3]
[1] Gen. 3. [2] Rom. 5:12, 18, 19. [3] Ps. 51:5.
8. Q. But are we so corrupt that we are totally unable to do any good and inclined to all evil?
A. Yes,[1] unless we are regenerated by the Spirit of God.[2]
[1] Gen. 6:5; 8:21; Job 14:4; Is. 53:6. [2] John 3:3-5.
9. Q. Is God, then, not unjust by requiring in His law what man cannot do?
A. No, for God so created man that he was able to do it.[1] But man, at the instigation of the devil,[2] in deliberate disobedience[3] robbed himself and all his descendants of these gifts.[4]
[1] Gen. 1:31. [2] Gen. 3:13; John 8:44; I Tim. 2:13, 14. [3] Gen. 3:6. [4] Rom. 5:12, 18, 19.
10. Q. Will God allow such disobedience and apostasy to go unpunished?
A. Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally,[1] as He has declared:[2] Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).
[1] Ex. 34:7; Ps. 5:4-6; 7:10; Nah. 1:2; Rom. 1:18; 5:12; Eph. 5:6; Heb. 9:27. [2] Deut. 27:26.
11. Q. But is God not also merciful? Return to the Top
A. God is indeed merciful,[1] but He is also just.[2] His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.[3]
[1] Ex. 20:6; 34:6, 7; Ps. 103:8, 9. [2] Ex. 20:5; 34:7; Deut. 7:9-11; Ps. 5:4-6; Heb. 10:30, 31. [3] Matt. 25:45,46.
12. Q. Since, according to God’s righteous judgment we deserve temporal and eternal punishment, how can we escape this punishment and be again received into favour?
A. God demands that His justice be satisfied.[1] Therefore full payment must be made either by ourselves or by another.[2]
[1] Ex. 20:5; 23:7; Rom. 2:1-11. [2] Is. 53:11; Rom. 8:3, 4.
13. Q. Can we ourselves make this payment?
A. Certainly not. On the contrary, we daily increase our debt.[1]
[1] Ps. 130:3; Matt. 6:12; Rom. 2:4, 5.
14. Q. Can any mere creature pay for us?
A. No. In the first place, God will not punish another creature for the sin which man has committed.[1] Furthermore, no mere creature can sustain the burden of God’s eternal wrath against sin and deliver others from it.[2]
[1] Ezek. 18:4, 20; Heb. 2:14-18. [2] Ps. 130:3; Nah. 1:6.
15. Q. What kind of mediator and deliverer must we seek?
A. One who is a true[1] and righteous[2] man, and yet more powerful than all creatures; that is, one who is at the same time true God.[3]
[1] I Cor. 15:21; Heb. 2:17. [2] Is. 53:9; II Cor. 5:21; Heb. 7:26. [3] Is. 7:14; 9:6; Jer. 23:6; John 1:1; Rom. 8:3, 4.
16. Q. Why must He be a true and righteous man?
A. He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin.[1] He must be a righteous man because one who himself is a sinner cannot pay for others.[2]
[1] Rom: 5:12, 15; I Cor. 15:21; Heb. 2:14-16. [2] Heb. 7:26, 27; I Pet. 3:18.
17. Q. Why must He at the same time be true God?
A. He must be true God so that by the power of His divine nature[1] He might bear in His human nature the burden of God’s wrath,[2] and might obtain for us and restore to us righteousness and life.[3]
[1] Is. 9:5. [2] Deut. 4:24; Nah. 1:6; Ps. 130:3. [3] Is. 53:5, 11; John 3:16; II Cor. 5:21.
18. Q. But who is that Mediator who at the same time is true God and a true and righteous man?
A. Our Lord Jesus Christ,[1] whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).
[1] Matt. 1:21-23; Luke 2:11; I Tim. 2:5; 3:16.
19. Q. From where do you know this?
A. From the holy gospel, which God Himself first revealed in Paradise.[1] Later, He had it proclaimed by the patriarchs[2] and prophets,[3] and foreshadowed by the sacrifices and other ceremonies of the law.[4] Finally, He had it fulfilled through His only Son.[5]
[1] Gen. 3:15. [2] Gen. 12:3; 22:18; 49:10. [3] Is. 53; Jer. 23:5, 6; Mic. 7:18-20; Acts 10:43; Heb. 1:1. [4] Lev. 1:7; John 5:46; Heb. 10:1-10. [5] Rom. 10:4; Gal. 4:4, 5; Col. 2:17.
20. Q. Are all men, then, saved by Christ just as they perished through Adam?
A. No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.[1]
[1] Matt. 7:14; John 1:12; 3:16, 18, 36; Rom. 11:16-21.
21. Q. What is true faith? Return to the Top
A. True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word.[1] At the same time it is a firm confidence[2] that not only to others, but also to me,[3] God has granted forgiveness of sins, everlasting righteousness, and salvation,[4] out of mere grace, only for the sake of Christ’s merits.[5] This faith the Holy Spirit works in my heart by the gospel.[6]
[1] John 17:3, 17; Heb. 11:1-3; James 2:19. [2] Rom. 4:18-21; 5:1; 10:10; Heb. 4:16. [3] Gal. 2:20. [4] Rom. 1:17; Heb. 10:10. [5] Rom.3:20-26; Gal. 2:16; Eph. 2:8-10. [6] Acts 16:14; Rom. 1:16; 10:17; I Cor. 1:21.
22. Q. What, then, must a Christian believe?
A. All that is promised us in the Gospel,[1] which the articles of our catholic and undoubted Christian faith teach us in a summary.
[1] Matt. 28:19; John 20:30, 31.
23. Q. What are these articles?
A. III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.
24. Q. How are these articles divided?
A. Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.
25. Q. Since there is only one God,[1] why do you speak of three persons, Father, Son, and Holy Spirit?
A. Because God has so revealed Himself in His Word[2] that these three distinct persons are the one, true, eternal God.
[1] Deut. 6:4; Is. 44:6; 45:5; I Cor. 8:4, 6. [2] Gen. 1:2, 3; Is. 61:1; 63:8-10; Matt. 3:16, 17; 28:18, 19; Luke 4:18; John 14:26; 15:26; II Cor. 13:14; Gal. 4:6; Tit. 3:5, 6. God the Father and Our Creation
26. Q. What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?
A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,[1] and who still upholds and governs them by His eternal counsel and providence,[2] is, for the sake of Christ His Son, my God and my Father.[3] In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,[4] and will also turn to my good whatever adversity He sends me in this life of sorrow.[5] He is able to do so as almighty God,[6] and willing also as a faithful Father.[7]
[1] Gen. 1 and 2; Ex. 20:11; Job 38 and 39; Ps. 33:6; Is. 44:24; Acts 4:24; 14:15. [2] Ps. 104:27-30; Matt. 6:30; 10:29; Eph. 1:11. [3] John 1:12, 13; Rom. 8:15, 16; Gal. 4:4-7; Eph. 1:5. [4] Ps. 55:22; Matt. 6:25, 26; Luke 12:22-31. [5] Rom. 8:28. [6] Gen. 18:14; Rom. 8:31-39. [7] Matt. 6:32, 33; 7:9-11.
27. Q. What do you understand by the providence of God?
A. God’s providence is His almighty and ever present power,[1] whereby, as with His hand, He still upholds heaven and earth and all creatures,[2] and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,[3] indeed, all things, come not by chance[4] but by His fatherly hand.[5]
[1] Jer. 23:23, 24; Acts 17:24-28. [2] Heb. 1:3. [3] Jer. 5:24; Acts 14:15-17; John 9:3; Prov. 22:2. [4] Prov. 16:33. [5] Matt. 10:29.
28. Q. What does it benefit us to know that God has created all things and still upholds them by His providence?
A. We can be patient in adversity,[1] thankful in prosperity,[2] and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;[3] for all creatures are so completely in His hand that without His will they cannot so much as move.[4]
[1] Job. 1:21, 22; Ps. 39:10; James 1:3. [2] Deut. 8:10; I Thess. 5:18. [3] Ps. 55:22; Rom. 5:3-5; 8:38, 39. [4] Job 1:12; 2:6; Prov. 21:1; Acts 17:24-28.
29. Q. Why is the Son of God called Jesus, that is, Saviour?
A. Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]
[1] Matt. 1:21; Heb. 7:25. [2] Is. 43:11; John 15:4, 5; Acts 4:11, 12; I Tim. 2:5.
30. Q. Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?
A. No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]
[1] I Cor. 1:12, 13; Gal. 5:4. [2] Col. 1:19, 20; 2:10; I John 1:7.
31. Q. Why is He called Christ, that is, Anointed? Return to the Top
A. Because He has been ordained by God the Father, and anointed with the Holy Spirit,[1] to be our chief Prophet and Teacher,[2] who has fully revealed to us the secret counsel and will of God concerning our redemption;[3] our only High Priest,[4] who by the one sacrifice of His body has redeemed us,[5] and who continually intercedes for us before the Father;[6] and our eternal King,[7] who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.[8]
[1] Ps. 45:7 (Heb. 1:9); Is. 61:1 (Luke 4:18; Luke 3:21, 22. [2] Deut. 18:15 (Acts 3:22). [3] John 1:18; 15:15. [4] Ps. 110:4 (Heb. 7:17). [5] Heb. 9:12; 10:11-14. [6] Rom. 8:34; Heb. 9:24; I John 2:1. [7] Zach. 9:9 (Matt. 21:5); Luke 1:33. [8] Matt. 28:18-20; John 10:28; Rev. 12:10, 11.
32. Q. Why are you called a Christian?
A. Because I am a member of Christ by faith[1] and thus share in His anointing,[2] so that I may as prophet confess His Name,[3] as priest present myself a living sacrifice of thankfulness to Him,[4] and as king fight with a free and good conscience against sin and the devil in this life,[5] and hereafter reign with Him eternally over all creatures.[6]
[1] I Cor. 12:12-27. [2] Joel 2:28 (Acts 2:17); I John 2:27. [3] Matt. 10:32; Rom 10:9, 10; Heb. 13:15. [4] Rom. 12:1; I Pet. 2:5, 9. [5] Gal. 5:16, 17; Eph. 6:11; I Tim. 1:18, 19. [6] Matt. 25:34; II Tim. 2:12.
33. Q. Why is He called God’s only begotten Son, since we also are children of God?
A. Because Christ alone is the eternal, natural Son of God.[1] We, however, are children of God by adoption, through grace, for Christ’s sake.[2]
[1] John 1:1-3, 14, 18; 3:16; Rom. 8:32; Heb. 1; I John 4:9. [2] John 1:12; Rom. 8:14-17; Gal. 4:6; Eph. 1:5, 6.
34. Q. Why do you call Him our Lord?
A. Because He has ransomed us, body and soul,[1] from all our sins, not with silver or gold but with His precious blood,[2] and has freed us from all the power of the devil to make us His own possession.[3]
[1] I Cor. 6:20; I Tim. 2:5, 6. [2] I Peter 1:18, 19. [3] Col. 1:13, 14; Heb. 2:14, 15.
35. Q. What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?
A. The eternal Son of God, who is and remains true and eternal God,[1] took upon Himself true human nature from the flesh and blood of the virgin Mary,[2] through the working of the Holy Spirit.[3] Thus He is also the true seed of David,[4] and like His brothers in every respect,[5] yet without sin.[6]
[1] John 1:1; 10:30-36; Rom. 1:3; 9:5; Col. 1:15-17; I John 5:20. [2] Matt. 1:18-23; John 1:14; Gal. 4:4; Heb. 2:14. [3] Luke 1:35. [4] II Sam. 7:12-16; Ps. 132:11; Matt. 1:1; Luke 1:32; Rom. 1:3. [5] Phil. 2:7; Heb. 2:17. [6] Heb. 4:15; 7:26, 27.
36. Q. What benefit do you receive from the holy conception and birth of Christ?
A. He is our Mediator,[1] and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.[2]
[1] I Tim. 2:5, 6; Heb. 9:13-15. [2] Rom. 8:3, 4; II Cor. 5:21; Gal. 4:4, 5; I Pet. 1:18, 19.
37. Q. What do you confess when you say that He suffered?
A. During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race.[1] Thus, by His suffering, as the only atoning sacrifice,[2] He has redeemed our body and soul from everlasting damnation,[3] and obtained for us the grace of God, righteousness, and eternal life.[4]
[1] Is. 53; I Tim. 2:6; I Pet. 2:24; 3:18. [2] Rom. 3:25; I Cor. 5:7; Eph. 5:2; Heb. 10:14; I John 2:2; 4:10. [3] Rom. 8:1-4; Gal. 3:13; Col. 1:13; Heb. 9:12; I Pet 1:18, 19. [4] John 3:16; Rom. 3:24-26; II Cor. 5:21; Heb. 9:15.
38. Q. Why did He suffer under Pontius Pilate as judge?
A. Though innocent, Christ was condemned by an earthly judge,[1] and so He freed us from the severe judgment of God that was to fall on us.[2]
[1] Luke 23:13-24; John 19:4, 12-16. [2] Is. 53:4, 5; II Cor. 5:21; Gal. 3:13.
39. Q. Does it have a special meaning that Christ was crucified and did not die in a different way? A. Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.[1]
[1] Deut. 21:23; Gal. 3:13.
40. Q. Why was it necessary for Christ to humble Himself even unto death?
A. Because of the justice and truth of God[1] satisfaction for our sins could be made in no other way than by the death of the Son of God.[2]
[1] Gen. 2:17. [2] Rom. 8:3; Phil. 2:8; Heb. 2:9, 14, 15.
41. Q. Why was he buried? Return to the Top
A. His burial testified that He had really died.[1]
[1] Is. 53:9; John 19:38-42; Acts 13:29; I Cor. 15:3,4.
42. Q. Since Christ has died for us, why do we still have to die?
A. Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.[1]
[1] John 5:24; Phil. 1:21-23; I Thess. 5:9, 10.
43. Q. What further benefit do we receive from Christ’s sacrifice and death on the cross?
A. Through Christ’s death our old nature is crucified, put to death, and buried with Him,[1] so that the evil desires of the flesh may no longer reign in us,[2] but that we may offer ourselves to Him as a sacrifice of thankfulness.[3]
[1] Rom. 6:5-11; Col. 2:11, 12. [2] Rom. 6:12-14. [3] Rom. 12:1; Eph. 5:1, 2.
44. Q. Why is there added: He descended into hell?
A. In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings[1] but especially on the cross, has delivered me from the anguish and torment of hell.[2]
[1] Ps. 18:5, 6; 116:3; Matt. 26:36-46; 27:45, 46; Heb. 5:7-10. [2] Is. 53.
45. Q. How does Christ’s resurrection benefit us?
A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.[1] Second, by His power we too are raised up to a new life.[2] Third, Christ’s resurrection is to us a sure pledge of our glorious resurrection.[3]
[1] Rom. 4:25; I Cor. 15:16-20; I Pet. 1:3-5. [2] Rom. 6:5-11; Eph. 2:4-6; Col. 3:1-4. [3] Rom. 8:11; I Cor. 15:12-23; Phil. 3:20, 21.
46. Q. What do you confess when you say, He ascended into heaven?
A. That Christ, before the eyes of His disciples, was taken up from the earth into heaven,[1] and that He is there for our benefit[2] until He comes again to judge the living and the dead.[3]
[1] Mark 16:19; Luke 24:50, 51; Acts 1:9-11. [2] Rom. 8:34; Heb. 4:14; 7:23-25; 9:24. [3] Matt. 24:30; Acts 1:11.
47. Q. Is Christ, then, not with us until the end of the world, as He has promised us?[1] A. Christ is true man and true God. With respect to His human nature He is no longer on earth,[2] but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.[3]
[1] Matt. 28:20. [2] Matt. 26:11; John 16:28; 17:11; Acts 3:19-21; Heb. 8:4. [3] Matt. 28:18-20; John 14:16-19; 16:13.
48. Q. But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?
A. Not at all, for His divinity has no limits and is present everywhere.[1] So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.[2]
[1] Jer. 23:23, 24; Acts 7:48, 49. [2] John 1:14; 3:13; Col. 2:9.
49. Q. How does Christ’s ascension into heaven benefit us?
A. First, He is our Advocate in heaven before His Father.[1] Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself.[2] Third, He sends us His Spirit as a counter-pledge,[3] by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.[4]
[1] Rom. 8:34; I John 2:1. [2] John 14:2; 17:24; Eph. 2:4-6. [3] John 14:16; Acts 2:33; II Cor. 1:21, 22; 5:5. [4] Col. 3:1-4.
50. Q. Why is it added, And sits at the right hand of God?
A. Christ ascended into heaven to manifest Himself there as Head of His Church,[1] through whom the Father governs all things.[2]
[1] Eph. 1:20-23; Col. 1:18. [2] Matt. 28:18; John 5:22, 23.
51. Q. How does the glory of Christ, our Head, benefit us? Return to the Top
A. First, by His Holy Spirit He pours out heavenly gifts upon us, His members.[1] Second, by His power He defends and preserves us against all enemies.[2]
[1] Acts 2:33; Eph. 4:7-12. [2] Ps. 2:9; 110:1, 2; John 10:27-30; Rev. 19:11-16.
52. Q. What comfort is it to you that Christ will come to judge the living and the dead?
A. In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.[1] He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.[2]
[1] Luke 21:28; Rom. 8:22-25; Phil. 3:20,21; Tit. 2:13, 14. [2] Matt. 25:31-46; I Thess. 4:16, 17; II Thess. 1:6-10.
53. Q. What do you believe concerning the Holy Spirit?
A. First, He is, together with the Father and the Son, true and eternal God.[1] Second, He is also given to me,[2] to make me by true faith share in Christ and all His benefits,[3] to comfort me,[4] and to remain with me forever.[5]
[1] Gen. 1:1, 2; Matt. 28:19; Acts 5:3, 4; I Cor. 3:16. [2] I Cor. 6:19; II Cor. 1:21, 22; Gal. 4:6; Eph. 1:13. [3] Gal. 3:14; I Pet. 1:2. [4] John 15:26; Acts 9:31. [5] John 14:16, 17; I Pet. 4:14.
54. Q. What do you believe concerning the holy catholic Christian church?
A. I believe that the Son of God,[1] out of the whole human race,[2] from the beginning of the world to its end,[3] gathers, defends, and preserves for Himself, [4] by His Spirit and Word,[5] in the unity of the true faith,[6] a church chosen to everlasting life.[7] And I believe that I am[8] and forever shall remain a living member of it.[9]
[1] John 10:11; Acts 20:28; Eph. 4:11-13; Col. 1:18. [2] Gen. 26:4; Rev. 5:9. [3] Is. 59:21; I Cor. 11:26. [4] Ps. 129:1-5; Matt. 16:18; John 10:28-30. [5] Rom. 1:16; 10:14-17; Eph. 5:26. [6] Acts 2:42-47; Eph. 4:1-6. [7] Rom. 8:29; Eph. 1:3-14. [8] I John 3:14, 19-21. [9] Ps. 23:6; John 10:27, 28; I Cor. 1:4-9; I Pet. 1:3-5.
55. Q. What do you understand by the communion of saints?
A. First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts.[1] Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.[2]
[1] Rom. 8:32; I Cor. 6:17; 12:4-7, 12, 13; I John 1:3. [2] Rom. 12:4-8; I Cor. 12:20-27; 13:1-7; Phil. 2:4-8.
56. Q. What do you believe concerning the forgiveness of sins?
A. I believe that God, because of Christ’s satisfaction, will no more remember my sins,[1] nor my sinful nature, against which I have to struggle all my life,[2] but He will graciously grant me the righteousness of Christ, that I may never come into condemnation.[3]
[1] Ps. 103:3, 4, 10, 12; Mic. 7:18, 19; II Cor. 5:18-21; I John 1:7; 2:2. [2] Rom. 7:21-25. [3] John 3:17, 18; 5:24; Rom. 8:1, 2.
57. Q. What comfort does the resurrection of the body offer you?
A. Not only shall my soul after this life immediately be taken up to Christ, my Head,[1] but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ’s glorious body.[2]
[1] Luke 16:22; 23:43; Phil. 1:21-23. [2] Job 19:25, 26; I Cor. 15:20, 42-46, 54; Phil. 3:21; I John 3:2.
58. Q. What comfort do you receive from the article about the life everlasting?
A. Since I now already feel in my heart the beginning of eternal joy, [1] I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived– a blessedness in which to praise God forever.[2]
[1] John 17:3; Rom. 14:17; II Cor. 5:2, 3. [2] John 17:24; I Cor. 2:9.
59. Q. But what does it help you now that you believe all this?
A. In Christ I am righteous before God and heir to life everlasting.[1]
[1] Hab. 2:4; John 3:36; Rom. 1:17; 5:1, 2.
60. Q. How are you righteous before God?
A. Only by true faith in Jesus Christ.[1] Although my conscience accuses me that I have grievously sinned against all God’s commandments, have never kept any of them,[2] and am still inclined to all evil,[3] yet God, without any merit of my own,[4] out of mere grace,[5] imputes to me the perfect satisfaction, righteousness, and holiness of Christ.[6] He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me,[7] if only I accept this gift with a believing heart.[8]
[1] Rom. 3:21-28; Gal. 2:16; Eph. 2:8, 9; Phil. 3:8-11. [2] Rom. 3:9, 10. [3] Rom. 7:23. [4] Deut. 9:6; Ezek. 36:22; Tit. 3:4, 5. [5] Rom. 3:24; Eph. 2:8. [6] Rom. 4:3-5; II Cor. 5:17-19; I John 2:1, 2. [7] Rom. 4:24, 25; II Cor. 5:21. [8] John 3:18; Acts 16:30, 31; Rom. 3:22.
61. Q. Why do you say that you are righteous only by faith? Return to the Top
A. Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God.[1] I can receive this righteousness and make it mine my own by faith only.[2]
[1] I Cor. 1:30, 31; 2:2. [2] Rom. 10:10; I John 5:10-12.
62. Q. But why can our good works not be our righteousness before God, or at least a part of it?
A. Because the righteousness which can stand before God’s judgment must be absolutely perfect and in complete agreement with the law of God,[1] whereas even our best works in this life are all imperfect and defiled with sin.[2]
[1] Deut. 27:26; Gal. 3:10. [2] Is. 64:6.
63. Q. But do our good works earn nothing, even though God promises to reward them in this life and the next?
A. This reward is not earned[1]; it is a gift of grace.[2]
[1] Matt. 5:12; Heb. 11:6. [2] Luke 17:10; II Tim. 4:7, 8.
64. Q. Does this teaching not make people careless and wicked?
A. No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.[1]
[1] Matt. 7:18; Luke 6:43-45; John 15:5.
65. Q. Since then faith alone makes us share in Christ and all His benefits, where does this faith come from?
A. From the Holy Spirit,[1] who works it in our hearts by the preaching of the gospel,[2] and strengthens it by the use of the sacraments.[3]
[1] John 3:5; I Cor. 2:10-14; Eph. 2:8; Phil. 1:29. [2] Rom. 10:17; I Pet. 1:23-25. [3] Matt. 28:19, 20; I Cor. 10:16.
66. Q. What are the sacraments?
A. The sacraments are holy, visible signs and seals. They were instituted by God so that by their use He might the more fully declare and seal to us the promise of the gospel.[1] And this is the promise: that God graciously grants us forgiveness of sins and everlasting life because of the one sacrifice of Christ accomplished on the cross.[2]
[1] Gen. 17:11; Deut. 30:6; Rom. 4:11 [2] Matt. 26:27, 28; Acts 2:38; Heb. 10:10.
67. Q. Are both the Word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?
A. Yes, indeed. The Holy Spirit teaches us in the gospel and assures us by the sacraments that our entire salvation rests on Christ’s one sacrifice for us on the cross.[1]
[1] Rom. 6:3; I Cor. 11:26; Gal. 3:27.
68. Q. How many sacraments has Christ instituted in the new covenant?
A. Two: holy baptism and the holy supper.[1]
[1] Matt. 28:19, 20; I Cor. 11:23-26. Holy Baptism
69. Q. How does holy baptism signify and seal to you that the one sacrifice of Christ on the cross benefits you?
A. In this way: Christ instituted this outward washing[1] and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly His blood and Spirit wash away the impurity of my soul, that is, all my sins.[2]
[1] Matt. 28:19. [2] Matt. 3:11; Mark 16:16; John 1:33; Acts 2:38; Rom. 6:3, 4; I Pet. 3:21.
70. Q. What does it mean to be washed with Christ’s blood and Spirit?
A. To be washed with Christ’s blood means to receive forgiveness of sins from God, through grace, because of Christ’s blood, poured out for us in His sacrifice on the cross.[1] To be washed with His Spirit means to be renewed by the Holy Spirit and sanctified to be members of Christ, so that more and more we become dead to sin and lead a holy and blameless life.[2]
[1] Ez. 36:25; Zech. 13:1; Eph. 1:7; Heb. 12:24; I Pet. 1:2; Rev. 1:5; 7:14. [2] John 3:5-8; Rom. 6:4; I Cor. 6:11; Col. 2:11, 12.
71. Q. Where has Christ promised that He will wash us with His blood and Spirit as surely as we are washed with the water of baptism?
A. In the institution of baptism, where He says: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). He who believes and is baptized will be saved, but he who does not believe will be condemned (Mark 16:16). This promise is repeated where Scripture calls baptism the washing of regeneration and the washing away of sins (Titus 3:5; Acts 22:16).
72. Q. Does this outward washing with water itself wash away sins? Return to the Top
A. No, only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins.[1]
[1] Matt. 3:11; I Pet. 3:21; I John 1:7.
73. Q. Why then does the Holy Spirit call baptism the washing of regeneration and the washing away of sins?
A. God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body.[1] But, even more important, He wants to assure us by this divine pledge and sign that we are as truly cleansed from our sins spiritually as we are bodily washed with water.[2]
[1] I Cor. 6:11; Rev. 1:5; 7:14. [2] Mark 16:16; Acts 2:38; Rom. 6:3, 4; Gal. 3:27.
74. Q. Should infants, too, be baptized?
A. Yes. Infants as well as adults belong to God’s covenant and congregation.[1] Through Christ’s blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults.[2] Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers.[3] This was done in the old covenant by circumcision,[4] in place of which baptism was instituted in the new covenant.[5]
[1] Gen. 17:7; Matt. 19:14. [2] Ps. 22:11; Is. 44:1-3; Acts 2:38, 39; 16:31. [3] Acts 10:47; I Cor. 7:14. [4] Gen. 17:9-14. [5] Col. 2: 11-13.
75. Q. How does the Lord’s Supper signify and seal to you that you share in Christ’s one sacrifice on the cross and in all His gifts?
A. In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him. With this command He gave these promises:[1] First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood poured out for me on the cross. Second, as surely as I receive from the hand of the minister and taste with my mouth the bread and the cup of the Lord as sure signs of Christ’s body and blood, so surely does He Himself nourish and refresh my soul to everlasting life with His crucified body and shed blood.
[1] Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20; I Cor. 11:23-25.
76. Q. What does it mean to eat the crucified body of Christ and to drink His shed blood?
A. First, to accept with a believing heart all the suffering and the death of Christ, and so receive forgiveness of sins and life eternal.[1] Second, to be united more and more to His sacred body through the Holy Spirit, who lives both in Christ and in us.[2] Therefore, although Christ is in heaven[3] and we are on earth, yet we are flesh of His flesh and bone of His bones,[4] and we forever live and are governed by one Spirit, as the members of our body are by one soul.[5]
[1] John 6:35, 40, 50-54. [2] John 6:55, 56; I Cor. 12:13. [3] Acts 1:9-11; 3:21; I Cor. 11:26; Col. 3:1. [4] I Cor. 6:15, 17; Eph. 5:29, 30; I John 4:13. [5] John 6:56-58; 15:1-6; Eph. 4:15, 16; I John 3:24.
77. Q. Where has Christ promised that He will nourish and refresh believers with His body and blood as surely as they eat of this broken bread and drink of this cup?
A. In the institution of the Lord’s supper: The Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also the cup, after supper, saying, “Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes (I Corinthians 11:23-26). This promise is repeated by Paul where he says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (I Corinthians 10:16, 17).
78. Q. Are then the bread and wine changed into the real body and blood of Christ?
A. No. Just as the water of baptism is not changed into the blood of Christ and is not the washing away of sins itself but is simply God’s sign and pledge,[1] so also the bread in the Lord’s supper does not become the body of Christ itself,[2] although it is called Christ’s body[3] in keeping with the nature and usage of sacraments.[4]
[1] Eph. 5:26; Tit. 3:5. [2] Matt. 26:26-29. [3] I Cor. 10:16, 17; 11:26-28. [4] Gen. 17:10, 11; Ex. 12:11, 13; I Cor. 10:3, 4; I Pet. 3:21.
79. Q. Why then does Christ call the bread His body and the cup His blood, or the new covenant in His blood, and why does Paul speak of a participation in the body and blood of Christ?
A. Christ speaks in this way for a good reason: He wants to teach us by His supper that as bread and wine sustain us in this temporal life, so His crucified body and shed blood are true food and drink for our souls to eternal life.[1] But, even more important, He wants to assure us by this visible sign and pledge, first, that through the working of the Holy Spirit we share in His true body and blood as surely as we receive with our mouth these holy signs in remembrance of Him,[2] and, second, that all His suffering and obedience are as certainly ours as if we personally had suffered and paid for our sins.[3]
[1] John 6:51, 55. [2] I Cor. 10:16, 17; 11:26. [3] Rom. 6:5-11.
80. Q. What difference is there between the Lord’s supper and the papal mass?
A. The Lord’s supper testifies to us, first, that we have complete forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself accomplished on the cross once for all;[1] and, second, that through the Holy Spirit we are grafted into Christ,[2] who with His true body is now in heaven at the right hand of the Father,[3] and this is where He wants to be worshipped.[4] But the mass teaches, first, that the living and the dead do not have forgiveness of sins through the suffering of Christ unless He is still offered for them daily by the priests; and, second, that Christ is bodily present in the form of bread and wine, and there is to be worshipped. Therefore the mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry.
[1] Matt. 26:28; John 19:30; Heb. 7:27; 9:12, 25, 26; 10:10-18. [2] I Cor. 6:17; 10:16, 17. [3] Joh. 20:17; Acts 7:55, 56; Heb. 1:3; 8:1. [4] John 4:21-24; Phil. 3:20; Col. 3:1; I Thess. 1:10.
81. Q. Who are to come to the table of the Lord? Return to the Top
A. Those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and amend their life. But hypocrites and those who do not repent eat and drink judgment upon themselves.[1]
[1] I Cor. 10:19-22; 11:26-32.
82. Q. Are those also to be admitted to the Lord’s supper who by their confession and life show that they are unbelieving and ungodly?
A. No, for then the covenant of God would be profaned and His wrath kindled against the whole congregation.[1] Therefore, according to the command of Christ and His apostles, the Christian church is duty-bound to exclude such persons by the keys of the kingdom of heaven, until they amend their lives.
[1] Ps. 50:16; Is. 1:11-17; I Cor. 11:17-34.
83. Q. What are the keys of the kingdom of heaven?
A. The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.[1]
[1] Matt. 16:19; John 20:21-23.
84. Q. How is the kingdom of heaven opened and closed by the preaching of the gospel?
A. According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ’s merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.[1]
[1] Matt. 16:19; John 3:31-36; 20:21-23.
85. Q. How is the kingdom of heaven closed and opened by church discipline?
A. According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ.[1] They are again received as members of Christ and of the church when they promise and show real amendment.[2]
[1] Matt. 18:15-20; I Cor. 5:3-5; 11-13; II Thess. 3:14, 15. [2] Luke 15:20-24; II Cor. 2:6-11.
86. Q. Since we have been delivered from our misery by grace alone through Christ, without any merit of our own, why must we yet do good works?
A. Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits,[1] and He may be praised by us.[2] Further, that we ourselves may be assured of our faith by its fruits,[3] and that by our godly walk of life we may win our neighbours for Christ.[4]
[1] Rom. 6:13; 12:1, 2; I Pet. 2:5-10. [2] Matt. 5:16; I Cor. 6:19, 20. [3] Matt. 7:17, 18; Gal. 5:22-24; II Pet. 1:10, 11. [4] Matt. 5:14-16; Rom. 14:17-19; I Pet. 2:12; 3:1, 2.
87. Q. Can those be saved who do not turn to God from their ungrateful and impenitent walk of life?
A. By no means. Scripture says that no unchaste person, idolater, adulterer, thief, greedy person, drunkard, slanderer, robber, or the like shall inherit the kingdom of God.[1]
[1] I Cor. 6:9, 10; Gal. 5:19-21; Eph. 5:5, 6; I John 3:14.
88 Q. What is the true repentance or conversion of man?
A. It is the dying of the old nature and the coming to life of the new.[1]
[1] Rom. 6:1-11; I Cor. 5:7; II Cor. 5:17; Eph. 4:22-24; Col. 3:5-10.
89. Q. What is the dying of the old nature?
A. It is to grieve with heartfelt sorrow that we have offended God by our sin, and more and more to hate it and flee from it.[1]
[1] Ps. 51:3, 4, 17; Joel 2:12, 13; Rom. 8:12, 13; II Cor. 7:10.
90. Q. What is the coming to life of the new nature?
A. It is a heartfelt joy in God through Christ,[1] and a love and delight to live according to the will of God in all good works.[2]
[1] Ps. 51:8, 12; Is. 57:15; Rom. 5:1; 14:17. [2] Rom. 6:10, 11; Gal. 2:20.
91. Q. But what are good works? Return to the Top
A. Only those which are done out of true faith,[1] in accordance with the law of God,[2] and to His glory,[3] and not those based on our own opinion or on precepts of men.[4]
[1] Joh. 15:5; Rom. 14:23; Heb. 11:6. [2] Lev. 18:4; I Sam. 15:22; Eph. 2:10. [3] I Cor. 10:31. [4] Deut. 12:32; Is. 29:13; Ezek. 20:18, 19; Matt. 15:7-9.
92. Q. What is the law of the LORD?
A. God spoke all these words, saying: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 1. You shall have no other gods before Me. 2. You shall not make for yourself a graven image, 2. or any likeness of anything that is in heaven above, 2. or that is in the earth beneath, 2. or that is in the water under the earth; 2. you shall not bow down to them or serve them; 2. for I the LORD your God am a jealous God, 2. visiting the iniquity of the fathers upon the children 2. to the third and fourth generation 2. of those who hate Me, 2. but showing steadfast love to thousands of those 2. who love Me and keep My commandments. 3. You shall not take the Name of the LORD your God 3. in vain; 3. for the LORD will not hold him guiltless 3. who takes His Name in vain. 4. Remember the sabbath day, to keep it holy. 4. Six days you shall labour, and do all your work; 4. but the seventh day is a sabbath to the LORD your 4. God; 4. in it you shall not do any work, 4. you, or your son, or your daughter, 4. your manservant, or your maidservant, 4. or your cattle, 4. or the sojourner who is within your gates; 4. for in six days the LORD made heaven and earth, 4. the sea, and all that is in them, 4. and rested the seventh day; 4. therefore the LORD blessed the sabbath day 4. and hallowed it. 5. Honour your father and your mother, 5. that your days may be long 5. in the land which the LORD your God gives you. 6. You shall not kill. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbour. 10. you shall not covet your neighbour’s house; 10. you shall not covet your neighbour’s wife, 10. or his manservant, or his maidservant, 10. or his ox, or his ass, 10. or anything that is your neighbour’s.[1]
[1] Ex. 20:1-17; Deut. 5:6-21.
93. Q. How are these commandments divided?
A. Into two parts. The first teaches us how to live in relation to God; the second, what duties we owe our neighbour.[1]
[1] Matt. 22:37-40.
94. Q. What does the LORD require in the first commandment?
A. That for the sake of my very salvation I avoid and flee all idolatry,[1] witchcraft, superstition,[2] and prayer to saints or to other creatures.[3] Further, that I rightly come to know the only true God.[4] trust in Him alone,[5] submit to Him with all humility[6] and patience,[7] expect all good from Him only,[8] and love,[9] fear,[10] and honour Him[11] with all my heart. In short, that I forsake all creatures rather than do the least thing against His will.[12]
[1] I Cor. 6:9, 10; 10:5-14; I John 5:21. [2] Lev. 19:31; Deut. 18:9-12. [3] Matt. 4:10; Rev. 19:10; 22:8, 9. [4] John 17:3. [5] Jer. 17:5, 7. [6] I Pet. 5:5, 6. [7] Rom. 5:3, 4; I Cor. 10:10; Phil. 2:14; Col. 1:11; Heb. 10:36. [8] Ps. 104:27, 28; Is. 45:7; James 1:17. [9] Deut. 6:5; (Matt. 22:37). [10] Deut. 6:2; Ps. 111:10; Prov. 1:7; 9:10; Matt. 10:28; I Pet. 1:17. [11] Deut. 6:13; (Matt. 4:10); Deut. 10:20. [12] Matt. 5:29, 30; 10:37-39; Acts 5:29.
95. Q. What is idolatry?
A. Idolatry is having or inventing something in which to put our trust instead of, or in addition to, the only true God who has revealed Himself in His Word.[1]
[1] I Chron. 16:26; Gal. 4:8, 9; Eph. 5:5; Phil. 3:19.
96. Q. What does God require in the second commandment?
A. We are not to make an image of God in any way,[1] nor to worship Him in any other manner than He has commanded in His Word.[2]
[1] Deut. 4:15-19; Is. 40:18-25; Acts 17:29; Rom. 1:23. [2] Lev. 10:1-7; Deut. 12:30; I Sam. 15:22, 23; Matt. 15:9; John 4:23, 24.
97. Q. May we then not make any image at all?
A. God cannot and may not be visibly portrayed in any way. Creatures may be portrayed, but God forbids us to make or have any images of them in order to worship them or to serve God through them.[1]
[1] Ex. 34:13, 14, 17; Num. 33:52; II Kings 18:4, 5; Is. 40:25.
98. Q. But may images not be tolerated in the churches as “books for the laity”?
A. No, for we should not be wiser than God. He wants His people to be taught not by means of dumb images[1] but by the living preaching of His Word.[2]
[1] Jer. 10:8; Hab. 2:18-20. [2] Rom. 10:14, 15, 17; II Tim. 3:16, 17; II Pet. 1:19.
99. Q. What is required in the third commandment?
A. We are not to blaspheme or to abuse the Name of God by cursing,[1] perjury,[2] or unnecessary oaths,[3] nor to share in such horrible sins by being silent bystanders.[4] In short, we must use the holy Name of God only with fear and reverence,[5] so that we may rightly confess Him,[6] call upon Him,[7] and praise Him in all our words and works.[8]
[1] Lev. 24:10-17. [2] Lev. 19:12 [3] Matt. 5:37; James 5:12. [4] Lev. 5:1; Prov. 29:24. [5] Ps. 99:1-5; Is. 45:23; Jer. 4:2. [6] Matt. 10:32, 33; Rom. 10:9, 10. [7] Ps. 50:14, 15; I Tim. 2:8. [8] Rom. 2:24; Col. 3:17; I Tim. 6:1.
100. Q. Is the blaspheming of God’s Name by swearing and cursing such a grievous sin that God is angry also with those who do not prevent and forbid it as much as they can?
A. Certainly,[1] for no sin is greater or provokes God’s wrath more than the blaspheming of His Name. That is why He commanded it to be punished with death.[2]
[1] Lev. 5:1. [2] Lev. 24:16.
101. Q. But may we swear an oath by the Name of God in a godly manner? Return to the Top
A. Yes, when the government demands it of its subjects, or when necessity requires it, in order to maintain and promote fidelity and truth, to God’s glory and for our neighbour’s good. Such oath-taking is based on God’s Word[1] and was therefore rightly used by saints in the Old and the New Testament.[2]
[1] Deut. 6:13; 10:20; Jer. 4:1, 2; Heb. 6:16. [2] Gen. 21:24; 31:53; Josh. 9:15; I Sam. 24:22; I Kings 1:29, 30; Rom. 1:9; II Cor. 1:23.
102. Q. May we also swear by saints or other creatures?
A. No. A lawful oath is a calling upon God, who alone knows the heart, to bear witness to the truth, and to punish me if I swear falsely.[1] No creature is worthy of such honour.[2]
[1] Rom. 9:1; II Cor. 1:23. [2] Matt. 5:34-37; 23:16-22; James 5:12.
103. Q. What does God require in the fourth commandment?
A. First, that the ministry of the gospel and the schools be maintained[1] and that, especially on the day of rest, I diligently attend the church of God[2] to hear God’s Word,[3] to use the sacraments,[4] to call publicly upon the LORD,[5] and to give Christian offerings for the poor.[6] Second, that all the days of my life I rest from my evil works, let the LORD work in me through His Holy Spirit, and so begin in this life the eternal sabbath.[7]
[1] Deut. 6:4-9; 20-25; I Cor. 9:13, 14; II Tim. 2:2; 3:13-17; Tit. 1:5. [2] Deut. 12:5-12; Ps. 40:9, 10; 68:26; Acts 2:42-47; Heb. 10:23-25. [3] Rom. 10:14-17; I Cor. 14:26-33; I Tim. 4:13. [4] I Cor. 11:23, 24. [5] Col. 3:16; I Tim. 2:1. [6] Ps. 50:14; I Cor. 16:2; II Cor. 8 and 9. [7] Is. 66:23; Heb. 4:9-11.
104. Q. What does God require in the fifth commandment?
A. That I show all honour, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline,[1] and also have patience with their weaknesses and shortcomings,[2] since it is God’s will to govern us by their hand.[3]
[1] Ex. 21:17; Prov. 1:8; 4:1; Rom. 13:1, 2; Eph. 5:21, 22; 6:1-9; Col. 3:18-4:1. [2] Prov. 20:20; 23:22; I Pet.2:18. [3] Matt. 22:21, Rom. 13:1-8; Eph. 6:1-9; Col. 3:18-21.
105. Q. What does God require in the sixth commandment?
A. I am not to dishonour, hate, injure, or kill my neighbour by thoughts, words, or gestures, and much less by deeds, whether personally or through another;[1] rather, I am to put away all desire of revenge.[2] Moreover, I am not to harm or recklessly endanger myself.[3] Therefore, also, the government bears the sword to prevent murder.[4]
[1] Gen. 9:6; Lev. 19:17, 18; Matt. 5:21, 22; 26:52. [2] Prov. 25:21, 22; Matt. 18:35; Rom. 12:19; Eph. 4:26. [3] Matt. 4:7; 26:52; Rom. 13:11-14. [4] Gen. 9:6; Ex. 21:14; Rom. 13:4.
106. Q. But does this commandment speak only of killing?
A. By forbidding murder God teaches us that He hates the root of murder, such as envy, hatred, anger, and desire of revenge,[1] and that He regards all these as murder.[2]
[1] Prov. 14:30; Rom. 1:29; 12:19; Gal. 5:19-21; James 1:20; I John 2:9-11. [2] I John 3:15.
107. Q. Is it enough, then, that we do not kill our neighbour in any such way? A. No. When God condemns envy, hatred, and anger, He commands us to love our neighbour as ourselves,[1] to show patience, peace, gentleness, mercy, and friendliness toward him,[2] to protect him from harm as much as we can, and to do good even to our enemies.[3]
[1] Matt. 7:12; 22:39; Rom. 12:10. [2] Matt. 5:5; Luke 6:36; Rom. 12:10, 18; Gal. 6:1, 2; Eph. 4:2; Col. 3:12; IPet. 3:8. [3] Ex. 23:4, 5; Matt. 5:44, 45; Rom. 12:20.
108. Q. What does the seventh commandment teach us?
A. That all unchastity is cursed by God.[1] We must therefore detest it from the heart[2] and live chaste and disciplined lives, both within and outside of holy marriage.[3]
[1] Lev. 18:30; Eph. 5:3-5. [2] Jude 22, 23. [3] I Cor. 7:1-9; I Thess. 4:3-8; Heb. 13:4.
109. Q. Does God in this commandment forbid nothing more than adultery and similar shameful sins? A. Since we, body and soul, are temples of the Holy Spirit, it is God’s will that we keep ourselves pure and holy. Therefore He forbids all unchaste acts, gestures, words, thoughts, desires,[1] and whatever may entice us to unchastity.[2]
[1] Matt. 5:27-29; I Cor. 6:18-20; Eph. 5:3, 4. [2] I Cor. 15:33; Eph. 5:18.
110. Q. What does God forbid in the eighth commandment?
A. God forbids not only outright theft and robbery[1] but also such wicked schemes and devices as false weights and measures, deceptive merchandising, counterfeit money, and usury;[2] we must not defraud our neighbour in any way, whether by force or by show of right.[3] In addition God forbids all greed[4] and all abuse or squandering of His gifts.[5]
[1] Ex. 22:1; I Cor. 5:9, 10; 6:9, 10. [2] Deut. 25:13-16; Ps. 15:5; Prov. 11:1; 12:22; Ezek. 45:9-12; Luke 6:35. [3] Mic. 6:9-11; Luke 3:14; James 5:1-6. [4] Luke 12:15; Eph. 5:5. [5] Prov. 21:20; 23:20, 21; Luke 16:10-13.
111. Q. What does God require of you in this commandment? Return to the Top
A. I must promote my neighbour’s good wherever I can and may, deal with him as I would like others to deal with me, and work faithfully so that I may be able to give to those in need.[1]
[1] Is. 58:5-10; Matt. 7:12; Gal. 6:9, 10; Eph. 4:28.
112. Q. What is required in the ninth commandment?
A. I must not give false testimony against anyone, twist no one’s words, not gossip or slander, nor condemn or join in condemning anyone rashly and unheard.[1] Rather, I must avoid all lying and deceit as the devil’s own works, under penalty of God’s heavy wrath.[2] In court and everywhere else, I must love the truth,[3] speak and confess it honestly, and do what I can to defend and promote my neighbour’s honour and reputation.[4]
[1] Ps. 15; Prov. 19:5, 9; 21:28; Matt. 7:1; Luke 6:37; Rom. 1:28-32. [2] Lev. 19:11, 12; Prov. 12:22; 13:5; John 8:44; Rev. 21:8. [3] I Cor. 13:6; Eph. 4:25. [4] I Pet. 3:8, 9; 4:8.
113. Q. What does the tenth commandment require of us?
A. That not even the slightest thought or desire contrary to any of God’s commandments should ever arise in our heart. Rather, we should always hate all sin with all our heart, and delight in all righteousness.[1]
[1] Ps. 19:7-14; 139:23, 24; Rom. 7:7, 8.
114. Q. But can those converted to God keep these commandments perfectly?
A. No. In this life even the holiest have only a small beginning of this obedience.[1] Nevertheless, with earnest purpose they do begin to live not only according to some but to all the commandments of God.[2]
[1] Eccles. 7:20; Rom. 7:14, 15; I Cor. 13:9; I John 1:8. [2] Ps. 1:1, 2; Rom. 7:22-25; Phil. 3:12-16.
115. Q. If in this life no one can keep the ten commandments perfectly, why does God have them preached so strictly?
A. First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ.[1] Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God’s image, until after this life we reach the goal of perfection.[2]
[1] Ps. 32:5; Rom. 3:19-26; 7:7, 24, 25; I John 1:9. [2] I Cor. 9:24; Phil. 3:12-14; I John 3:1-3.
116. Q. Why is prayer necessary for Christians?
A. Because prayer is the most important part of the thankfulness which God requires of us.[1] Moreover, God will give His grace and the Holy Spirit only to those who constantly and with heartfelt longing ask Him for these gifts and thank Him for them.[2]
[1] Ps. 50:14, 15; 116:12-19; I Thess. 5:16-18. [2] Matt. 7:7, 8; Luke 11:9-13.
117. Q. What belongs to a prayer which pleases God and is heard by Him?
A. First, we must from the heart call upon the one true God only, who has revealed Himself in His Word, for all that He has commanded us to pray.[1] Second, we must thoroughly know our need and misery, so that we may humble ourselves before God.[2] Third, we must rest on this firm foundation that, although we do not deserve it, God will certainly hear our prayer for the sake of Christ our Lord, as He has promised us in His Word.[3]
[1] Ps. 145:18-20; John 4:22-24; Rom. 8:26, 27; James 1:5; I John 5:14, 15; Rev. 19:10. [2] II Chron. 7:14; 20:12; Ps. 2:11; 34:18; 62:8; Is. 66:2; Rev. 4. [3] Dan. 9:17-19; Matt. 7:8; John 14:13, 14; 16:23; Rom. 10:13; James 1:6.
118. Q. What has God commanded us to ask of Him?
A. All the things we need for body and soul,[1] as included in the prayer which Christ our Lord Himself taught us.
[1] Matt. 6:33; James 1:17.
119. Q. What is the Lord’s prayer?
A. Our Father who art in heaven, Hallowed be Thy Name. Thy kingdom come, Thy will be done, On earth as it is in heaven. Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors; And lead us not into temptation, But deliver us from the evil one. For Thine is the kingdom, and the power, and the glory, for ever. Amen.[1]
[1] Matt. 6:9-13; Luke 11:2-4.
120. Q. Why has Christ commanded us to address God as Our Father?
A. To awaken in us at the very beginning of our prayer that childlike reverence and trust toward God which should be basic to our prayer: God has become our Father through Christ and will much less deny us what we ask of Him in faith than our fathers would refuse us earthly things.[1]
[1] Matt. 7:9-11; Luke 11:11-13.
121. Q. Why is there added, Who art in heaven? Return to the Top
A. These words teach us not to think of God’s heavenly majesty in an earthly manner, [1] and to expect from His almighty power all things we need for body and soul. [2]
[1] Jer.23:23,24; Acts 17:24, 25. [2] Mt.6:25-34; Rom.8:31,32.
…………………………………………………………………………………………..
122. Q. What is the first petition?
A. Hallowed be Thy Name. That is: Grant us first of all that we may rightly know Thee,[1] and sanctify, glorify, and praise Thee in all Thy works, in which shine forth Thy almighty power, wisdom, goodness, righteousness, mercy, and truth.[2] Grant us also that we may so direct our whole life– our thoughts, words, and actions– that Thy Name is not blasphemed because of us but always honoured and praised.[3]
[1] Jer. 9:23, 24; 31: 33, 34; Matt. 16:17; John 17:3. [2] Ex. 34:5-8; Ps. 145; Jer. 32:16-20; Luke 1:46-55, 68-75; Rom. 11: 33-36. [3] Ps. 115:1; Matt. 5:16.
123. Q. What is the second petition?
A. Thy kingdom come. That is: So rule us by Thy Word and Spirit that more and more we submit to Thee.[1] Preserve and increase Thy church.[2] Destroy the works of the devil, every power that raises itself against Thee, and every conspiracy against Thy holy Word.[3] Do all this until the fulness of Thy kingdom comes, wherein Thou shalt be all in all.[4]
[1] Ps. 119:5, 105; 143:10; Matt. 6:33. [2] Ps. 51:18; 122:6-9; Matt. 16:18; Acts 2:42-47. [3] Rom. 16:20; I John 3:8. [4] Rom. 8:22, 23; I Cor. 15:28; Rev. 22: 17, 20.
124. Q. What is the third petition?
A. Thy will be done, on earth as it is in heaven. That is: Grant that we and all men may deny our own will, and without any murmuring obey Thy will, for it alone is good.[1] Grant also that everyone may carry out the duties of his office and calling[2] as willingly and faithfully as the angels in heaven.[3]
[1] Matt. 7:21; 16:24-26; Luke 22:42; Rom. 12:1, 2; Tit. 2:11, 12. [2] I Cor. 7:17-24; Eph. 6:5-9. [3] Ps. 103:20, 21.
125. Q. What is the fourth petition?
A. Give us this day our daily bread. That is: Provide us with all our bodily needs[1] so that we may acknowledge that Thou art the only fountain of all good,[2] and that our care and labour, and also Thy gifts, cannot do us any good without Thy blessing.[3] Grant therefore that we may withdraw our trust from all creatures, and place it only in Thee.[4]
[1] Ps. 104:27-30; 145:15, 16; Matt. 6:25-34. [2] Acts 14:17; 17:25; James 1:17. [3] Deut. 8:3; Ps. 37:16; 127:1, 2; I Cor. 15:58. [4] Ps. 55:22; 62; 146; Jer. 17:5-8; Heb. 13:5, 6.
126. Q. What is the fifth petition?
A. And forgive us our debts, as we also have forgiven our debtors. That is: For the sake of Christ’s blood, do not impute to us, wretched sinners; any of our transgressions, nor the evil which still clings to us,[1] as we also find this evidence of Thy grace in us that we are fully determined wholeheartedly to forgive our neighbor.[2]
[1] Ps. 51:1-7; 143:2; Rom. 8:1; I John 2:1, 2. [2] Matt. 6:14, 15; 18:21-35.
127. Q. What is the sixth petition?
A. And lead us not into temptation, but deliver us from the evil one. That is: In ourselves we are so weak that we cannot stand even for a moment.[1] Moreover, our sworn enemies– the devil,[2] the world,[3] and our own flesh[4]– do not cease to attack us. Wilt Thou, therefore, uphold and strengthen us by the power of Thy Holy Spirit, so that in this spiritual war[5] we may not go down to defeat, but always firmly resist our enemies, until we finally obtain the complete victory.[6]
[1] Ps. 103:14-16; John 15:1-5. [2] II Cor. 11:14; Eph. 6:10-13; I Pet. 5:8. [3] John 15:18-21. [4] Rom. 7:23; Gal. 5:17. [5] Matt. 10:19, 20; 26:41; Mark 13:33; Rom. 5:3-5. [6] I Cor. 10:13; I Thess. 3:13; 5:23.
128. Q. How do you conclude your prayer?
A. For Thine is the kingdom, and the power, and the glory, for ever. That is: All this we ask of Thee because, as our King, having power over all things, Thou art both willing and able to give us all that is good,[1] and because not we but Thy holy Name should so receive all glory for ever.[2]
[1] Rom. 10:11-13; II Pet 2:9. [2] Ps. 115:1; Jer. 33:8, 9; John 14:13.
129. Q. What does the word Amen mean?
A. Amen means: It is true and certain. For God has much more certainly heard my prayer than I feel in my heart that I desire this of Him.[1]
[1] Is. 65:24; II Cor. 1:20; II Tim. 2:13.
Why Do We Need Creeds, Confessions, and Catechisms?
Article: Why do we need Creeds, Confessions and Catechisms? by Jacob Gerber _ original source: https://jacobgerber.org/why-do-we-need-creeds-confessions-and-catechisms/
By the grace of God, I grew up in churches that loved the Bible. I have vivid memories of hearing God’s word read, sung, and preached every week. I memorized a good portion of the Bible through AWANA. I still remember specific things I learned about the Bible in Vacation Bible School and Sunday School lessons. In high school, I was introduced to a regular Bible reading plan that I have used since 2000.
I cannot understate the importance of that biblical foundation. I would not be the man I am today without such regular, faithful, careful exposure to God’s word. Upon that foundation laid by my parents and the leaders in my churches, my love for the Bible has continued to grow to this day.
Biblical and Confessional Presbyterianism
In college, though, I met a group of Christians who loved the Bible as much as I did, but with an important difference. Where I had exclusively focused on the Bible, they made use of a specific set of tools from their tradition to assist their study of the Bible: the Westminster Standards, including the Westminster Confession of Faith, and the Westminster Larger and Shorter Catechisms.
At first, this emphasis on man-made creeds and confessions troubled me. Wasn’t this precisely the sort of thing Jesus condemned when he warned us not to make void the word of God for the sake of human tradition (Matt. 15:1–9)? Haven’t Protestants pointed out time and again the Roman Catholics errors that have arisen from adding tradition to the word of God?
Eventually, I came to see the crucial difference. Roman Catholics cite their alleged oral tradition as an additional source of revelation beyond the written word of God. The tradition of Confessional Protestants (including the Westminster Standards for Presbyterians) limits itself simply to confessing and teaching what we believe the written word of God teaches.
The best creeds, confessions, and catechisms, then, do not add new information to supplement the Bible. Instead, they only seek to clarify what the Bible teaches. That is, they drive us back to the Bible, instead of beyond the Bible.
The Bible is the only infallible rule of faith and practice (WCF 31.3). Our creeds, confessions, and catechisms are only secondary and subsidiary to the Bible. Thus, we do not put our confessional statements on the same level with the Bible; however, we hold to our confessional statements because we believe that they are thoroughly biblical.
Why Do We Need Creeds, Confessions, and Catechisms?
In this article, then, I want to offer nine reasons why Christians should use creeds, confessions, and catechisms. For a more in-depth discussion, I warmly commend Samuel Miller’s classic work, The Utility and Importance of Creeds and Confessions. Much of what I am writing here is drawn from Miller’s work.
1. Confession
To begin, we must recognize that the Bible commands us to confess our faith. As Miller observes, this means more than merely reading the Bible, but actually confessing the doctrines of the Bible in summary form. Creeds and confessions, then, do not violate the Scriptures. Rather, it is impossible to obey the Bible without using creeds and confessions!
Indeed, the Bible says that confessing certain doctrines is necessary for our salvation: that Jesus is the Son of God (1 John 2:23; 4:15), that Jesus Christ came in the flesh (1 John 4:2), and that Jesus Christ is Lord (Rom. 10:9; 1 Cor. 12:3; Phil. 2:11).
Therefore, “let us hold fast the confession of our hope without wavering, for he who promised is faithful” (Heb. 10:23).
2. Clarity
Creeds and confessions give us clarity about what the Bible teaches. All Christians affirm that they believe the Bible in some sense, but Christians hold vastly different beliefs about what the Bible teaches.
A creed or confessional statement gives clear affirmations of what a church believes, and equally clear denials of what that church does not believe. Without this clarity, it is all too easy to sneak false teaching into the church, or to fail to give people the full counsel of God from the Scriptures.
3. Circumspection
Creeds and confessional statements help us to think about our beliefs carefully. Creeds and confessions are not written quickly, but through careful biblical exegesis, extended deliberation, and precise sharpening of language.
In an ongoing way, creeds and confessions help the church to give definition to our faith. Every individual Christian does not need to build his or her theology from scratch. Instead, believers can lean on the creeds and confessions of the church to add nuance, distinctions, and precision to their theology.
4. Catechesis
The creeds, confessions, and catechisms of the church form the core curriculum for teaching Christians the faith. Catechesis is a word that simply means teaching. Catechisms, however, are usually a specific format of teaching through questions and answers.
Children learn catechisms at an age where memorization is easy. Later in life, when young people ask lots of questions to work out their personal beliefs, catechisms help provide answers to their difficult questions. Then, as adults, high quality catechisms offer ongoing theological enrichment to continue growing deeper in the faith.
As a Presbyterian, I am grateful not only to have the Westminster Confession of Faith, but also for the Larger and Shorter Catechisms that come along with it. Each bears witness to the same biblical truth, but from different perspectives, and for different purposes.
5. Confirmation
Creeds and confessions help to confirm that other believers, pastors, and churches do indeed hold to the same faith. Miller gives the example of the ancient heretic Arius, who professed to believe all that the Scriptures teach about God the Son (Creeds and Confessions, p. 32–35).
The problem, of course, was that Arius twisted the meanings of those words to fit his theology. He understood that the Son was a created being who was not infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth (WSC 4). Thus, while he professed to believe that Jesus was the Son of God, he did not actually believe that Jesus was God.
The only way to evaluate and confirm what Arius really did or did not believe, then, was with a creed. While Arius could profess to believe the words of the Bible, he could not agree with the creed that defined how the Bible was using those words. The Nicene Creed did not go beyond the Bible, but simply clarified what the Bible teaches about the full divinity of the Son. In this way, Arius’s theology was exposed and rejected as heresy.
6. Consistency
Creeds and confessions offer consistency in the church. From church to church, creeds and confessions provide consistency in a shared doctrinal understanding. Congregations know where their leaders stand on important topics and issues.
Even from week to week, creeds and confessions make sure that pastors do not preach wildly different messages as they preach from different biblical passages. Because creeds and confessions carefully work through all the biblical material, they give nuance, depth, and boundaries that help avoid saying too much or too little from any particular passage of the Bible.
7. Concord
This high level of consistency allows for churches with the same confessional beliefs to enjoy true unity together. Two cannot really walk together unless they agree (Amos 3:3). Christians of divided mind may experience surface level agreement for a time, but only until deeper issues surface.
The Lutherans actually call their own confessional documents the Book of Concord—that is, the book of peaceful agreement. Creeds and confessions bring concord to a church.
8. Conscience
Creeds and confessions protect the consciences of both leaders and general members of a church. No one should be forced to join a particular church, and people should only join churches where they sufficiently agree with the doctrine.
How, though, can a Christian come to know everything that a church believes before joining? A thorough investigative process, from scratch, would take years. Should anyone really wait so long before joining a church?
Creeds and confessions, then, serve to protect the consciences of the church’s membership. By making a church’s confession clear and open, that church cannot bait-and-switch her members with surprises down the road that would violate someone’s conscience.
9. Correction
Creeds and confessions help with biblical, godly correction. When someone begins exploring bad theology, established creeds and confessions help to bring that person back to sound, healthy doctrine.
No, creeds and confessions cannot answer every question in advance. Good creeds and confessions, however, often help to navigate exactly what the Bible teaches on a matter. As such, they are cool, dispassionate resources in the midst of heated doctrinal disputes.
Conclusion
Creeds, confessions, and catechisms, then, are vital for upholding, teaching, defending, and maintaining the word of God. Without them, we are more easily distracted, deceived, and defeated in the faith once-for-all delivered to the saints (Jude 3).
May we all grow increasingly into the mind of Christ, by the power of the Holy Spirit, through the full counsel of God’s word. May our creeds, confessions, and catechisms be the unshakable foundation—although never the final word—of our doctrine.
Remember the word of the Apostle Paul to Timothy: “[13] Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. [14] By the Holy Spirit who dwells within us, guard the good deposit entrusted to you” (2 Tim. 1:13–14).
Let us follow the sound words of the creeds, confessions, and catechisms handed down to us by our forefathers, insofar as they faithfully expound the good deposit given to us in the Scriptures.
The Value of the Westminster Standards
While I am a Reformed Baptist, much of what is communicated in this brief article “Maintaining Unity in the PCA – The Usefulness of the Westminster Standards” by Pastor Nick Batzig would equally apply to the Baptist Confessions and Catechisms I hold to (original source here – http://gospelreformation.net/maintaining-unity-pca/):
In his short essay, “Is the Shorter Catechism Worthwhile?” B.B. Warfield told the following short story about the importance of loving the teaching of the Westminster Shorter Catechism:
A general officer of the United States army…was in a great western city at a time of intense excitement and violent rioting. The streets were over-run daily by a dangerous crowd. One day he observed approaching him a man of singularly combined calmness and firmness of mien, whose very demeanor inspired confidence. So impressed was he with his bearing amid the surrounding uproar that when he had passed he turned to look back at him, only to find that the stranger had done the same. On observing his turning the stranger at once came back to him, and touching his chest with his forefinger, demanded without preface: “What is the chief end of man?’”On receiving the countersign, “Man’s chief end is to glorify God and to enjoy him forever”—”Ah!” said he, “I knew you were a Shorter Catechism boy by your looks!” “Why, that was just what I was thinking of you,” was the rejoinder.
My initial exposure to the Westminster Standards (i.e., the Westminster Confession of Faith, and Shorter and Larger Catechisms) was a significantly less advantageous experience. As a new convert, I was surrounded by a number of seminarians who seemed to principally appeal to the Standards in order to critique and correct the erroneous theology of others. This fostered in me the perception that the Standards were fundamentally polemical in nature. I began to view the Westminster Confession of Faith as a restrictive and contrarian document—as something akin to legal documents rather than a theological document full of spiritually rich expositions of biblical truth. Additionally, I have met numerous ministers in the Presbyterian Church in America (PCA) who have expressed almost a sense of embarrassment when speaking about the Standards on account of their antiquated origin and language.
Over the years, however, I have come to view the Westminster Standards, not through the lens of early pejorative experiences but through the lens of ongoing Christian experience and pastoral ministry. I now have a deep love for the Standards as being a succinct exposition of biblical truth and articulation of the doctrines of the Protestant tradition. The Standards are a doctrinal outline of the Christian faith—full of both doctrinal and experiential truth.
A Standard?
The Westminster Standards have long served as the doctrinal standards to which ministers and churches in Reformed Presbyterian churches adhere. While the Standards have been a staple of Reformed Presbyterianism for centuries, they were first and foremost ecumenical documents—the product of 120 of the greatest theologians in all of church history. The members of the Assembly, who themselves served in different ecclesiastical fellowships (having quite a number of differing theological opinions among themselves!) sought to walk together as far as they could for the sake of biblical fidelity and doctrinal unity. Meeting over 1,130 times in 6 years, the members of the Assembly have given us one of the most careful articulations of the Christian faith even written.
In Reformed Presbyterianism, the Westminster Standards are just that—the standard by which we vow to test our doctrinal formulations. Ministers and members alike are to appeal to them to express what we believe to be biblical teaching and to reject what lies outside the bounds of confessional orthodoxy. They are not inspired and inerrant documents. God has reserved those categories for His breathed-out Word. The Standards can, by proper process, be amended by our denomination—a process to which God’s Word may never be subject. While we acknowledge that the Westminster Standards are human documents—subject to revision—one old Southern Presbyterian professor stated so well the importance of the theology of the Westminster Standards when he said, “The theology of the Confession of Faith is not perfect; but, it’s better than yours; and, you can have your theology corrected by a diligent study of it.” That sentiment captures the high regard that Reformed Presbyterian ministers have had for the Westminster Standards.
The Usefulness of the Standards
Despite the fact that the Standards have always held a uniquely important place in Presbyterian church history, many American Presbyterian ministers have either denied their teachings, ignored their usefulness, or simply given lip service to the vows that they took to uphold and teach their truths. Downplaying the importance of the Westminster Standards lay at the root of the Old School/New School division in the 19th Century—a division that resulted in the toleration of doctrine and practices that opposed the clear teaching of Scripture and the Standards. Additionally, it was a neglect of confessional orthodoxy and a denial of the integrity of the vows that Presbyterian ministers took that led to an embrace of theological liberalism at the turn of the 20th Century in the Presbyterian Church in the United States of America and at Princeton Theological Seminary.
There will always be those who deny the teaching of the Confession, ignore its usefulness, or give lip service to the vows that they have taken to uphold and teach its truth. The last of these dangers is perhaps the most subtly pernicious. J. Gresham Machen explained that those who tolerated the shift towards theological liberalism in the Presbyterian Church, in the name of unity, were more dangerous than the theological liberals who were pressing for the diminution of doctrinal fidelity and confessional orthodoxy. In Christianity and Liberalism, Machen wrote:
Many indeed are seeking to avoid the separation. Why, they say, may not brethren dwell together in unity? The Church, we are told, has room for both liberals and for conservatives. The conservatives may be allowed to remain if they will keep trifling matters in the background and attend chiefly to “the weightier matter of the law.” And among the things thus designated as “trifling” is found the cross of Christ as a really vicarious atonement for sin.1
The tendency for ministers to utilize the subtlety of arguments that press for unity as over against truth (or, unity as being “weightier” than truth) ought to alert us to our own need to be diligent in defending confessional integrity in the PCA. Real and lasting unity is rooted in truth. We are far from immune to a shift toward theological liberalism. To think otherwise would be the height of foolish self-confidence.
This ever-present danger is intensified by the fact that we live in a day and age when men and women treat the vows that they have taken before God with little to no solemnity. Individuals throw away their marriage and walk away from local churches over the most inconsequential issues. The Scriptures are clear about the seriousness with which God deals with the vows that we take before Him. In Ecclesiastes 5:4–6, Solomon explained,
When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. It is better that you should not vow than that you should vow and not pay. Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands?
Both ministers and members of PCA churches take vows to “maintain…the purity and the peace of the church” (BCO 5-9 (i.3), 21-5 (6) and 57-5). Those of us who have taken ministerial vows must seek to keep those vows with the utmost seriousness. If we treated the quest for unity in our marriage as being more important than the quest for truth, duplicity, deceit, and infidelity would run rapid and ultimately destroy any and all unity. It is unimaginable that any Christian would desire anything less than loving unity in truth with his or her spouse. How equally zealous ought we to be for loving unity in truth in the Church of God, the bride of Christ which He purchased with His own blood! After all, ministers in Christ’s church have been entrusted with the great stewardship and principle task of maintaining the peace and the purity of the bride of Christ.
A consideration of our own experiences, the nature of the Standards, the history of American Presbyterianism, and the biblical teaching on vow-making should help awaken in us a desire to pursue confessional integrity in our own lives and ministries. Here are four ways that we, as ministers in the Presbyterian Church in America, can pursue such confessional integrity:
- Incorporate the Westminster Standards into our regular devotional and theological diet. We do ourselves an enormous disservice by failing to read the Standards regularly and devotionally. Whenever I have recognized such a deficiency in my own life and have returned to a meditative study of the Standards, I have come away sensing the enormity of the benefit derived. There is almost no theological subject upon which they do not touch. Additionally, the Standards have experiential warmth that is meant to stir the hearts of men and women unto a greater love for Christ and a deeper commitment to seeking after God.
- Assimilate the Westminster Standards into our regular preaching ministry. There is no better source of theological definitions than those we will find in the Westminster Shorter and Larger Catechisms. For instance, if we are preaching from the Scriptures on the subject of regeneration, justification, sanctification, adoption, faith, or repentance, we will find no more careful and succinct definitions than those which we find in the Shorter Catechism.
- Integrate the Westminster Standards into the ministries of our congregations. While some will have an initial reversion to it, one of the best things that we can do in our children’s ministries is to have our children memorizing the Shorter Catechism. A systematic approach enables us to cover nearly every precious doctrinal truth of Scripture with our covenant children. This is not to say that it should be a replacement to Bible memorization or teaching. However, there is no better supplement. After all, as Warfield expressed, we want our sons and daughters to grow up to be Shorter Catechism boys and girls.
- Defend the Westminster Standards in the courts of our denomination. We who have taken ministerial vows to the Standards should be diligent to defend their teaching in the courts of our church. This means that if we serve on theological examination committees (i.e., committees appointed for the examination of men for licensure and ordination) we should test all theological answers against the clear teaching of the Standards we have vowed to uphold.
- J. Gresham Machen, Christianity and Liberalism (Grand Rapids: Wm. B. Eerdman’s, 1923), 160.
Follow up video:
The Usefulness of the Westminster Confession | Nick Batzig & Nate Shurden from Gospel Reformation Network on Vimeo.
Catechesis: How Young?
“For those of you in the congregation who are raising your children, how important it is that you love them sufficiently to discipline them and instruct them in the things of the Word of God, so that as they mature they do reflect the grace of God that you have come to know in Jesus Christ.” – S. Lewis Johnson
Here is 2 year old Knox, handling the first 48 questions of Catechism. Yes, you read that right!
It is a fun video to watch and very heart-warming to know that as a 2 year old, he may not grasp all the concepts and categories he is citing just now, one day he will, and the biblical truths memorized in words will stand him in great stead for the rest of his life. What a blessing this is!
Here is Knox’s big brother Carter (two years ago) at age 7. It took 2 years of ‘diligent practice’ but, as you can see, the result is more than worth the hard work involved.
Perhaps seeing Knox and Carter may encourage your family to continue with your catechism if you’ve started, or begin if you haven’t.
Here is a link to the catechism being used.
Josh Neimi, author of the book “Expository Parenting” writes: “I took the 1840 Joseph P. Engles’ Catechism and tweaked it ‘ever so slightly.'”