One of the strengths of the Heidelberg Catechism is that its emphasis is Christocentric from start to finish. From its wildly popular first answer – “That I am not my own, but belong, body and soul, in life and in death, to my faithful Savior Jesus Christ” – to its sensible explanation of what it means to be a Christian – that “I am a member of Christ and so I share in his anointing” – to its pastoral teaching regarding “what is basic to our prayer – the childlike awe and trust that God through Christ has become our Father” – it maintains its powerful emphasis on the believer’s union with Jesus as the essence of the Gospel.
Nowhere is this emphasis on Christ more important or deserving of emulation than in the catechism’s explanation of why believers should do good and what it means when they do such good. Strikingly, it does not merely offer an abstract description of sanctification before turning to a systematic discussion of God’s law. On the contrary, the catechism establishes the believer’s conformity to Christ – which encompasses the dying of the old self and the coming to life of the new – as the paradigm for the Christian life. To be sure, the Ten Commandments provide the outline for the catechism’s teaching regarding the substance of God’s moral law. But the Decalogue is carefully interpreted through the lens of the law’s fulfillment in Christ. This is appropriate because while the law reveals God’s character on tablets of stone, Jesus is the express image of the invisible God, “God with us,” in flesh and blood.
To read the rest of this article, the first part of a paper I presented at Calvin Seminary this past spring as part of the interview process for the position in moral theology, continue at Reformation 21.