Shepherd vs. Heidelberg Catechism

Norman Shepherd has posted a brief response to Barry Hofstetter’s online critique of Shepherd’s book A Call of Grace. In this article Shepherd attacks the idea of the imputation of the active obedience of Jesus Christ. In other words, the imputation of Christ’s obedience to the law, his righteousness, to us. His basis is of course denying that a Covenant of Works exists.

I just wanted to briefly respond. Many men better than I have already responded to the basic principles he discusses. However, in this response Rev. Shepherd admits that the Covenant of Works and Active Obedience of Christ may be found in the Westminster, but he denies it is found in the Heidelberg Catechism. It is this claim that I wish to debunk.

Shepherd cites Q.1, 66, and 67 as proof that the Heidelberg knows nothing of a covenant of works, or imputation of obedience to the law. Question one states that we "belong to our faithful savior Jesus Christ, who has fully satisfied for all our sins by his precious blood." Shepherd states that his sacrifice on the cross is the only grounds for the sinner. Q.66 and 67 are discussing the sacraments, and they state that we have "everlasting life for the sake of the one sacrifice of Christ accomplished on the cross." Shepherd says that adding Christ’s obedience to the law to the cross hides the cross as the only ground of salvation. Shepherd further states that we have two sacraments and they both memorialize the death and resurrection, not the life, of Christ.

Allow me briefly to illustrate the Covenant of Works and Active Obedience of Christ in the Heidelberg Catechism. It is implied in the beginning of the catechism with Q.4 which tells us the Law of God requires perfect obedience, and then again in Q.7 and 9 both tell us that Adam and Eve broke this law, and lost righteousness for their descendants. In case any have missed it the Catechism adds Q.18 where Christ is given to us "for complete redemption and righteousness." Our Lord gives us redemption and righteousness. Q. 21 tells us that God has given “not only to others, but to me also, forgiveness of sins, everlasting righteousness, and salvation freely given by God, merely of grace, only for the sake of Christ’s merits. Here we see we are given righteousness by the merits of Christ. Merits of Christ! This is exactly what Shepherd is denying in his article. The Catechism goes on to explain the Apostle’s Creed. When we confess that Christ ‘suffered’ for us what does that mean (Q.37)? It means, "all the time he lived on earth, but especially at the end of His life . . ." Clearly here more than the death of Christ is in view, but his entire life is for us. The same question ends, "He might redeem our body and soul from everlasting damnation, and obtain for us the grace of God, righteousness, and eternal life."

Then the really clear questions begin. Q.56 asks what we believe concerning the ‘forgiveness of sin?’ The answer, ". . . but God graciously imputes to me the righteousness of Christ, that I may never more come into condemnation." Shepherd cannot confess this question and hold to what he wrote in the article or the book. God gave us the righteousness of Christ. Q.60 further explains when it asks, ‘How are you righteous before God?’ The answer concludes, "yet God, without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness and holiness of Christ, as if I had never committed nor had any sins, and had myself accomplished all the obedience which Christ has fulfilled for me, if only I accept such benefit with a believing heart." Nothing can state the case any clearer than those two questions. Not only the satisfaction made on the cross, but his righteousness, which is linked to his obedience is imputed to us to be our own. There is not a better description of salvation anywhere, and Shepherd denies it, and claims the Heidelberg Catechism never teaches Christ’s obedience is given to us. He either does not read his Catechism, or does not understand what it says. See also 61, 62, and 84.

Just to show also that he did not even finish reading the Catechism regarding the sacraments. Q. 76 tells us that eating the crucified body and drinking the shed blood of Christ means, "to embrace with a believing heart all the sufferings and death of Christ. . ." When we reference what the Catechism has already taught us regarding the suffering of Christ in Q.37 we see that this means his entire life, not just the end of it. So, Shepherd’s claim that no sacrament memorializes his life is also wrong.

Thanks to Barb for directing me to the articles.