You are on page 1of 4

JOURNAL ARTICLE CRITIQUE 2

Of Daniel R. Hyde, The Holy Spirit in the Heidelberg Catechism, Mid-America Journal of Theology 17, (2006): 211-237.

THEO 525 LUO (Sum 2011)

Liberty Baptist Theological Seminary

July 8, 2011

In the journal article, The Holy Spirit in the Heidelberg Catechism, Daniel Hyde took a critical look at the doctrine of the Catechism, as seen by Eugene Heideman. As the author moves into the actual contents of the Catechism, he observes that the Holy Spirit is not deficiently taught, but is substantially present throughout. Along with catholic Christianity, the Heidelberg Catechism teaches the deity of the Person of the Holy Spirit. Hyde's purpose in writing this particular critique was to disprove the thesis of Heidemann as it relates to the Catechism. The author's arguments examined that Heidemans thesis is incorrect about the Catechism's seeming lack of emphasis on the Holy Spirit for at least two reasons. First, is because the Heidelberg Catechism is an ecclesiastical document that was intended to be a curriculum for children, a basis for catechetical (of or relating to teaching by question and answer) preaching, and a form of unity for a region plagued by theological and political strife.1 The second reason Heidemans thesis is incorrect is that the person and work of the Spirit are integrated into the overall structure and essential content of the Heidelberg.2 Hyde also took a closer look at what the Heidelberg Catechism says about the Holy Spirit. He notes that it is a pastoral exposition of the Spirits work. From beginning to end the Spirit is described in his Person as well as work, both in relation to Christ and to the believer.3 The thesis of the article was well established and logically organized. Hyde was able to prove that the Holy Spirit is present throughout the Catechism by breaking the catechism down into separate sections, such as The Person of the Holy Spirit, The Work of the Holy Spirit Upon the Lord Jesus Christ, and The Work of the Holy Spirit Upon the Christian. Zacharias Ursinus says that contrary to heretics who reject the use of unbiblical terms such as Trinity, essence, and person, We, however, correctly retain the form of speech used by the church in her early and purer days.4 The author observes this in three questions and answers within the

Catechism. First, in question and answer 24 the Catechism asks how the articles of the Creed are divided, to which the answer is given, Into three parts: The first is of God the Father and our creation; the second, of God the Son and our redemption; the third, of God the Holy Ghost and our sanctification (emphasis in the translation). In explaining the doctrine of the Holy Trinity, question and answer 25 speaks of these three distinct Persons, the Father, Son, and Holy Spirit, being the one, true, eternal God. Finally, in question and answer 53, the only question explicitly on the Person of the Holy Spirit in the Heidelberg, we read, What dost thou believe concerning the Holy Ghost? The answer is, First, that he is co-eternal God with the Father and the Son.5 The Holy Bible speaks repeatedly of the Holy Spirit, also known as the Spirit of God and the Spirit of Jesus Christ. Biblical scriptures also indicate that the Holy Spirit is of the same importance as the Father and the Son. The Holy Spirit is given the same attributes of God. He is also equal with God and does the work that only God does. Findings from this journal article conclude that the Heidelberg Catechism is a catechetical presentation of the Person and work of the Holy Spirit from beginning to end. What the author makes known is far from presenting a bare outline of the doctrine of the Holy Spirit; however, he maximized the person and work of the Holy Spirit for the mission and life of the Church and the Christian. The author clearly emphasized that the Catechism teaches throughout that the Holy Spirit is that personal, intimate, comforting bond of union between Christ, the anointed, and his people, who share in his anointing.6 The Spirit of God permeates question after question of the Heidelberg Catechism so much so, that there is no doctrine in the Catechism from which the Holy Spirit is absent.

Daniel R. Hyde, The Holy Spirit in the Heidelberg Catechism, Mid-America Journal of

Theology 17, (2006): 211-237. 2 Ibid., 211-212. 3 Ibid., 212. 4 Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, trans. G. W. Williard: 132. 5 Ibid., 214-215. 6 Ibid., 236-237.

You might also like