Life, Death, Evangelism, Apologetics, and the Heidelberg Catechism

Here is an email I shared with a work associate. I share it to reveal how powerfully catechesis can be both in life and in death, both in yours and others.
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Dear Jack,

[“Jack,” a friend who worked for my client’s company was facing a case of the most aggressive cancer and invasive treatment. It entailed a mere five percent chance of surviving the next five years. I first addressed Jack’s grave circumstances, sharing with him our concentrated prayer on his behalf, and the many-sided ways that God’s mercy and grace were available to him through Christ and his gospel. Then, I identified a similar situation I had, and made application, then used the faithful Heidelberg’s gospel center in Q 1 to show and tell the gospel hope. Since the note, I am blessed to share that Jack's prognosis is greatly improved and treatment measures have been remarkable!]

I’m not sure if you were aware or not, but late last spring, I took a fall, while fishing and the next evening was in the first class seat on a life-flight helicopter headed to Roanoke Memorial. Evidently, the blow I took ruptured my spleen. By the time I finally went to the ER in Bedford, I had lost about two units of blood into my abdomen. All the staff, bless their hearts, began freaking out! They wanted me outta there yesterday! After making it clear to Fanny and I that the prognosis was rather poor, granting how much I had already lost, how much is lost during the removal surgery and the other attending risks, they told us that they already called and LGH didn’t want me either! Ugh. That was because their blood bank wasn’t prepared for a level three trauma. And I just thought I threw my back out real bad! This was a shocker to say the least. I had never felt so utterly out of control of myself and my circumstances in my entire life. I felt helpless and nearly hopeless.

After ten hours’ worth (I think; it’s all a bit fuzzy) of observation in ICU, my H & H number (hemoglobin and h-something?) began to rise. To everyone’s surprise, this indicated that the hemorrhaging had begun to slow way down, if not stop altogether. All the staffers were nothing short of incredulous. Nevertheless, three days later, my numbers were leveled out at normal; they ejected me! I had several doctors and nurses tell me that they had never witnessed a splenic rupture heal on its own. Just this week an MRI finally revealed that my spleen wasn’t the only thing to rupture. Two discs in my thoracic 12 / lumbar 1 area are bulging, one is ruptured, and a vertebrae is displaced, putting pressure on my spinal cord. Ironically, I’m thankful for that. I feared that the continued pains were related to the spleen, which is not an issue I really wanted to revisit.

Sorry for the windbag autobiography. But I share this story for a couple of relevant reasons.

First, although the doctors had little experience in, and even less so a naturalistic explanation of, the spleen “healing,” concerning the latter, we did. Here we were, 1200 miles from any family and (despite how likable we are, we haven’t made many friends in Big I ;), my main concern was for my girls, Fanny and Israel. Poor Fanny got lost in Bedford, trying to leave BMH and follow the chopper to Roanoke! But she was praying, and praying hard. A pastor friend, who lives in Bedford, shot over to BMH and was able to pray for me just before I was loaded in the bird. We had a handful of close family in the faith praying, and God heard these faithful few, and our faithful King Jesus came, “with healing in his wings” (Malachi 4:2).

This explains what was inexplicable to the doctors, regardless of whether or not they would admit it. Granted, this answer isn’t subject to pathological analysis or empirical observation. However, neither are time and gravity, logic and love, morals and motion. That these aren’t subject to scientific observation doesn’t challenge their reality; rather, the reality of these things—among others—provide the necessary preconditions that make scientific analysis possible; they must be taken for granted for my doctors to even do their scientific reasoning. So, that the absolute-personal God, who created and is “upholding all things by the word of his power,” has the gracious will and almighty power to be personally present, caring for his people, may have been implausible at best to those doctors of mine, that didn’t challenge the fact that he was there and acting (Genesis 1; Hebrew 1:1—3). Heck, science is allegedly all about finding the best case explanatory hypothesis. But, if Jesus Christ promised that his Father and ours would respond to our prayers in his name, and we thus prayed, and God responded, our explanation certainly got the blue ribbon at the science fair that night (St. John 14:13—14)! I just think sometimes that the doctors’ pride can’t handle being outclassed by the Great Physician. :) As William Hunter’s ole hymn by the same name goes:

The Great Physician now is near,
The sympathizing Jesus;

He speaks the drooping heart to cheer,
Oh, hear the voice of Jesus!

Mine was just one experience of many—an unusually many—remarkable answers to prayer for healing and wholeness. I’m sure you are aware of Ms. E’s radically reversed situation this year. We had the honor of praying her through that season with them. So incredible and “scientifically inexplicable” was her situation that I believe even many of her doctors had to tip their hats to God’s hand of providence in the situation. God’s mercy in healing people has just been incredibly apparent round about us this year. It’s been a privilege to witness it and be a part of it. I’m excited and hopeful about praying with so many others to see what God might do in you and your situation.

In addition to the physical healing that God wrought in my experience last spring, the second reason for sharing it is the spiritual and psychological wellness that I experienced during and through it.

Our particular theological heritage has a rich history in creeds, confessions, and catechisms. These, whether the shorter or longer ones, are basically systematic summaries of what we believe the scriptures of the Old and New Testaments teach concerning the big numbers—God, the creation and preservation of the world, man, sin, salvation, etc. Earlier last spring I was winding up to write a devotional commentary on one of the oldest, most-beloved catechisms in the Reformed-Presbyterian tradition, the Heidelberg Catechism (which, Lord willing, will be ready for press spring of 2015). About a week before my fall I had memorized the first question and answer of the Heidelberg. I believe, with many others throughout the world and time, that the first Q/A of this warm and personal catechism is one of the finest statements of the good news that God brought to light in Christ that has ever been penned (outside the Bible, of course). It goes like this.

Question 1. What is thy only comfort in life and death?

Answer: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.

There are some folks that think that doctrine is airy-fairy, abstract and dry, having nothing to do with practical, warp-and-woof experiences of life. Well, this doctrine and my experience stand as an indictment against such ideas.

I had buried this truth deep into my head the previous week, but my fall brought about the true test of whether I had truly buried it in my heart. In my twenty years of following my faithful Lord, knowing myself like I do, I had always feared that my faith would falter when a serious test hit me. I have often enjoyed this “comfort in life,” but what would happen on the pangs of possible death? I’m the guy who was still sucking my thumb at 12 years old! I still cried about getting shots when I was 14 years old! I’m the most pusillanimous person you know, believe you me! 

Nevertheless, Jack, I felt utterly no fear, as I was being prepped and loaded on the helicopter. Of course, I was worried about my girls. That was the only fear I felt, however. By grace and the enabling power of God’s Spirit, Christ Jesus—who had died and rose three days later, defeating the grave—he was truly my “only comfort” in body and soul, life and death! By God’s grace, this doctrinal truth had made its home in the deepest part of my soul. If this doctrine is true—and it is—then there is no reason to fear anything in either life or death, if Christ is one’s “faithful Savior.”

It is amazing how circumstances like mine and yours radically relativizes what once seemed like top priorities but are now periphery issues at best.

It’s with chagrin and shame that I must confess that I’m ignorant of whether or not you enjoy this hope that the Heidelberg talks about, and that carried us through my recent crisis. The gospel of Jesus Christ, that is. I pray—and will continue to pray—that are enjoying it. If not, though, it is my earnest hope and prayer that you will reconsider it...or seriously consider it even if for the first time. Frankly, I know of no other real hope we have, save God’s mercy in Christ.

After years of studying the plethora of perspectives and worldviews available to us, I’ve found that only the biblical world and life view provides sure enough footing to make sense of our experiences, be they better or worse, in this world or the one to come.

I’ve enjoyed what little times we’ve had to talk, and pray that they continue well beyond this windy note...(salutations, etc.).

WHY THE NEED FOR CREEDS? Part I

A big part of our culture—in both the world and the church—turns its nose up at the idea of a creed, confession, or any other expression of tradition. In the world, the spirit is one of “progress,” moving into the future without any respect for the past. It’s an un- or anti-history attitude. Similarly, the spirit of our age is anti-authoritarian, throwing off any authority that would try to limit or even influence the individual’s personal views, values, and allegiances.

Sadly, there is a similar spirit in the church today. This anti-creedal and anti-history attitude is expressed in many different ways and through many different sorts of practices. But, it is well summarized by a few popular slogans.

           

            “No creed but Christ!”

            “No book but the Bible!”

            “We serve Truth, not traditions!”

These kinds of statements sound really good, don’t they?!? They almost sound like they fell out of the pages of the Bible. We all want honor Jesus, the Bible, and God’s revealed, inspired Truth as the ultimate authority in faith, life, and doctrine!! As good as it all sounds, though, these sorts of statements are seriously flawed, as are the assumptions behind them. Consider just a few points.

 “NO CREED, BUT...!” Is a Self-Refuting Statement!

A self-refuting or internally incoherent statement is one that contains a self-contradiction. So, whether in theory or practice, the claim that is being made cannot be consistent with itself. For example, “I can’t read English!” If you read that claim out loud, then you were making a self-refuting statement, because you DID read it and it WAS in English! “I never tell the truth” is another example of a self-refuting or internally incoherent statement someone might make. If this claim is true, then you shouldn’t believe it, because the one making it never tells the truth, so it can’t be true. However, if it is untrue, then it is false and still unbelievable. The “NO CREED, BUT...” claims have the same problem; they too are self-refuting. But, how?

The fact is, “No creed but Christ,” is itself a creed!!!

If a creed is defined as (1) a brief authoritative formula of religious belief; or (2) a set of fundamental belief(s), then it is obvious that the “No creed, but...!” is a creed in and of itself. For some, it is the most fundamental doctrine of all.

Gospel First!

Whether it is through an innocently directed question from a small child, who is working through the Q/As in a catechism, or it is the implicitly rebellious  behavior of a teenager, acting as though obedience to the Lord's ways is a trifling matter or wondering why participation in church is so important, or still, we adults are facing an ethical dilemma at work or home, and are struggling with the choice of obedience, we quickly learn that the law simply does not have the power to overcome the flesh. 

However, especially when we are catechizing our young’uns, whether formally or informally, we often communicate to them, whether implicitly or explicitly, that it is law for law's sake.  They should obey, because it is the right thing to do, after all!  In and of itself, however, the law doesn't transform but deforms our spiritual growth.  This gross moralism is rampant in the church's culture, civil American (especially here in the South) religion, and unfortunately our families. 

Of course the law has its proper place in the Christian life.  As the Belgic Confession puts it, "we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in honesty, to the glory of God, according to his will" (Art. 25).  In fact, the Heidelberg Catechism spends questions 92 through 115 expounding the Ten Commandments.  However, by itself, the law only reveals, illuminates, and aggravates our manifold "sins and misery."

Last evening, as Fanny and I were discussing and studying the scriptural basis for catechesis, we of course covered Deuteronomy 4 – 6, the first commands to catechize.  With respect to the law/gospel distinction in Christian praxis, we should ask St. Paul's rhetorical question, "Do you not hear what the law says?" (Gal. 4:21).  Deuteronomy 6:20—25, the law itself, turns our law-for-law's-sake tendency right on its head.  

When your son asks you in time to come, "What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?"  then you shall say to your son, "We were Pharaoh's slaves in Egypt. And the LORD brought us out of Egypt with a mighty hand.  And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes.  And he brought us out from there, that he might bring us in and give us the land that he swore to give to our fathers.  And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as we are this day.  And it will be righteousness for us, if we are careful to do all this commandment before the LORD our God, as he has commanded us."

So, when our young disciples ask, or our young people act contrary to the commands of God, or we even ask ourselves whether there is any significant meaning in our obedience in the face of an ethical choice, what are we to say?  Gospel, gospel, gospel!  Gospel first! Moses, the lawgiver, tells us gospel first.  The response to child's hypothetical inquiry in this passage is a detailed summary of Yahweh's mighty deeds in Israel's salvation, their deliverance from the iron furnace of Egyptian bondage...it's gospel first.  Paradoxically, gospel first is obedience to the law! This is likely close to what St. Paul meant when he said, "Do we overthrow the law by this faith?  On the contrary! We uphold it!" (Rom. 3:31).

We too, then, must live gospel first.  When facing these questions of life and practice, we answer: Jesus Christ, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; the third day, he arose again from the dead; he ascended into heaven, and sits on the right hand of God the Father Almighty!! We must think and act gospel first!

Theologically speaking, the law here also cut right to the heart of dispensational theology.  Because of its popular level influence, dispensationalism is responsible for causing many to believe that Israel and the Church are completely distinct and discontinuous entities in the history of salvation.  Moreover, that God has two distinct programs for these two peoples.  For the Hebrews, it is law; and the gospel is for the Church.  Balderdash!!  In the passage above, Moses himself refutes such wrongheadedness.  It is and has always been gospel first—to the Jew first under the Old Covenant economy and also to the Gentiles through the operative grace in the New Covenant!  

The Early Church Telling the Old, Old Story

Christians in the Roman world found themselves in a cultural setting of moral decadence, philosophical relativism and religious pluralism.  However, they narrated the world in a new way.  They did not accommodate the faith to the culture but set forth the faith in a countercultural way.  In a world that had no set beliefs, they proclaimed, “We believe.”  In a world that had no ethic, they proclaimed, “We behave.”  In a world where there was no belonging, they declared, “We belong.”

Robert E. Webber, Who Gets to Narrate the World?: Contending for the Christian Story in an Age of Rivals, 51.

The Apostle's Creed and Its Scriptural Foundation

The Apostle’s Creed

The Scriptural Basis

We believe in God,1 the Father Almighty,        Maker of Heaven and Earth,2   And in Jesus Christ,3        His only Son,4        our Lord,5        who was conceived by the Holy Spirit,6        born of the Virgin7 Mary,        suffered under Pontius Pilate,8        was crucified,9        dead10        and buried.11        He descended into Hell/Hades.a        The third day12        He arose from the dead,13        He ascended into Heaven14        and is seated at the right hand        of God, the Father Almighty.15        From thence He shall come        to judge the quick and the dead.16   I believe in the Holy Spirit,17        the catholic church,18        the communion of saints,19        the forgiveness of sins,20        the resurrection of the body,21        and life everlasting.22    Amen.

1.  Is. 44:6; 45:5   2.  Gen. 1:1; Jn. 1:1-3; Acts 14:15   3.  Lk. 2:11; Jn. 20:28   4.  Mt. 16:16; Jn. 1:49; 3:16   5.  Jn. 20:28; 1 Cor. 8:6; Eph. 4:5   6.  Mt. 1:18, 20; Lk. 1:35   7.  Is. 7:14; Mt. 1:23-27; Lk. 1:27   8.  Mt. 27:26; Lk. 23:23-25; 1 Tim. 6:13   9.  Jn. 19:20 (cf. parallels); Acts 4:10   10. 1 Cor. 15:3   11. 1 Cor. 15:4    a. 1 Pet. 3:18; Lk. 23:43 (likely not original)   12. 1 Cor. 15:4   13. Lk. 24:7; 1 Cor. 15:4   14. Mk. 16:19; Lk. 24:51, Acts 1:11; Eph. 4:10   15. Ps. 110:1; Mk. 16:19; Acts 2:33; Heb. 1:3   16. Jn. 5:22; Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5   17. Jn. 15:26; 16:7-8, 13-14; Acts 5:3-4; 13:2    18. (i.e., universal church); Gal. 3:26-29   19. 1 Cor. 12:12-20; Heb. 10:25; Rev. 19:14   20. Mt. 26:28; Lk. 7:48; 24:47   21. Jn. 6:39;1 Thess. 4:16   22. Jn. 3:16; 10:28; 17:2-3