The Beauty of the Truth

Connie L. Meyer

Description

Uplifting and meticulous, this study examines the Heidelberg Catechism with the specific purpose of demonstrating how its beauty and truth are one.
Arguably one of the most beautiful documents ever penned, the Heidelberg Catechism stands as a jewel of the Protestant Reformation. Written in the form of questions and answers, it serves as a tool for teaching the doctrines of the Reformation to both young and old, but it constitutes much more than a body of knowledge to be learned. The catechism is also a confession of faith, a set of truths that is lived for and died for and believed into the depths of one’s soul.
The Beauty of the Truth explores the beauty of the Reformed doctrine contained in the Heidelberg Catechism through the eyes of an artist. Author Connie L. Meyer explains how looking at the catechism from an artistic point of view yields a perspective that reveals not only its beauty but also its truth. The Heidelberg Catechism aptly demonstrates how truth and beauty are one.
Uplifting and meticulous, this study examines the Heidelberg Catechism with the specific purpose of demonstrating how its beauty and truth are one.

Sujets

• Catechisms
• Philosophie et théologie
• Heidelberg Catechism
• Reformed churches
• Christianity
• Religion

Informations

• Publié par: LifeRich Publishing
• Date de parution: 22 mars 2023
• Nombre de lectures: 0
• EAN13: 9781489745873
• Langue: English

Extrait

The Beauty of the TRUTH

An Artist Looks at the Heidelberg Catechism






CONNIE L. MEYER



Copyright © 2023 Connie L. Meyer.

All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the author except in the case of brief quotations embodied in critical articles and reviews.

LifeRich Publishing is a registered trademark of The Reader’s Digest Association, Inc.



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Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.
Certain stock imagery © Getty Images.

ISBN: 978-1-4897-4586-6 (sc)
ISBN: 978-1-4897-4587-3 (e)



LifeRich Publishing rev. date: 03/20/2023













All scriptural quotes are taken from the King James (Authorized) Version of the Holy Bible.

All quotes of the Heidelberg Catechism and other Reformed creeds are taken from English translations that are available in the public domain. Photographs of the Heidelberg Catechism included in the latter portion of this book were taken from an original hardcopy of The Heidelberg Catechism: And the Catechist’s Assistant, arranged by Rev. H. Mosser, copyright 1888 by Daniel Miller, publisher.

Cover illustration: “Solomon’s Rival” by Connie L. Meyer, copyright 2011.

All reproductions of famous artists’ paintings: Wikimedia Commons.

All photos: Connie L. Meyer.










To the elect lady’s Husband, who is our Husband forever,

Jesus Christ our Lord.


The elder unto the elect lady and her children,
whom I love in the truth;
and not I only, but also all they that have known the truth;
For the truth’s sake, which dwelleth in us, and shall be with us for ever.
—2 John 1:1–2



Contents
Introduction
The Principles of Design
The Personal Character of the Heidelberg Catechism
The Finale
The Heidelberg Catechism
(Photographs taken from an 1888 edition of the Heidelberg Catechism)



Introduction
Arguably one of the most beautiful documents ever penned, the Heidelberg Catechism stands as a most beloved and gleaming jewel of the Protestant Reformation. Written in the form of questions and answers, it serves as a tool for teaching the doctrines of the Reformation to both young and old, but it constitutes much more than a body of knowledge to be learned. The catechism is also a confession of faith, a set of truths that is lived for and died for and believed into the depths of one’s soul. Such a profound purpose only increases its splendor. The document also has a history that is as enthralling as it is grand. Martin Luther nailed his ninety-five theses to the door of the church at Wittenberg in 1517 and much water went over the dam after that initial challenge to the teachings of the Roman Catholic Church—water that needed to be channeled somewhere. The catechism would play a role in that.

In the aftermath of 1517, Elector Frederick III, who ruled from a castle in Heidelberg, Germany, was deeply committed to the truths of the Reformation but still had some questions about it. Many people did. Two of the greatest reformers of the day, Martin Luther and John Calvin, agreed on the main doctrines of salvation and grace that were considered to define the central teachings of the Reformation, but they did not agree on every application of those doctrines. Exactly how to view the sacrament of the Lord’s Supper was a major difference. If the reformers themselves did not agree on something so significant as this, which reformer was right? To be a respecter of persons in this case did not help because both men, generally speaking, were highly respected by all those who considered themselves to be Protestant believers. Yet such differences threatened to tear Luther’s homeland of Germany apart. That was Frederick’s homeland too, the land for which he was now responsible as elector of one of the most important territories in the Holy Roman Empire. In order to give clear and precise direction concerning this issue, therefore, Frederick set the task of writing a catechism before two exceptionally gifted and godly young men. By now Frederick III was convicted as to what side of the controversy he believed was correct, but much of the local population remained in turmoil over the question. The doctrine needed to be made plain for all. And in order for that to happen, it also needed to be explained within the context of all of the truths of Holy Scripture. Can any single, particular doctrine be truly understood unless it is also seen in concinnity within the truth as a whole? Thus, the elector employed two men to write a document that would look at all of the Reformed doctrines together in order to make each one shine brightly and distinctly like the facets of one single, beautifully cut diamond or ruby might sparkle in the sun. Twenty-eight-year-old Zacharias Ursinus and twenty-six-year-old Caspar Olevianus were the main artisans chosen to cut and set that gem. They completed their task in 1563, and the Heidelberg Catechism was born.

Ever since its conception in the sixteenth century, the Heidelberg Catechism has become a standard for teaching and preaching in Reformed churches everywhere. Other Protestant catechisms had been written, but they remained, for the most part, localized to the country or region from which they originated. Only the Heidelberg Catechism was accepted across multiple borders and lands and was accepted quickly. By 1573 it was divided into fifty-two sections, each one called a “Lord’s Day” so that one Lord’s Day could be used on each Sunday of the year in order to aid in a congregation’s timely treatment of all the doctrines found in the Christian scriptures. In that capacity, the Heidelberg Catechism ranks not only as the best-known and oft memorized of all Reformed confessions, but it is also recognized as an eminently accurate summary of all of the main doctrines found in the Holy Bible, the written Word of God.

The significance of this creed cannot be denied. It has stood the test of generations. But why has this confession been so dearly embraced by so many for so long? What is so amazing about this creed that it has captivated Christian believers for well over four centuries to date, and if the Lord tarries, undoubtedly will for more?

As we begin to explore the answers to these questions, something of the truth on which this catechism is based may be revealed to us—something that, if it will not surprise us, will surely affect us.


*****

Although most historians consider Zacharias Ursinus, a highly esteemed doctor of theology as well as a man of accomplished poetry, as the primary author of the Heidelberg Catechism, 1 the influence of the preacher Caspar Olevianus is also acknowledged with certainty. Church historian Philip Schaff has remarked, “The peculiar gifts of both, the didactic clearness and precision of the one, and the pathetic warmth and unction of the other, were blended in beautiful harmony, and produced a joint work which is far superior to the separate productions of either.” 2 God used both men, well trained and in the strength of youth, to write a creed of uncommon clarity and beauty.

Because beauty and truth are one in the end, this was, perhaps, inevitable. “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Romans 10:15). Scripture has much to say about beauty, and that for much reason. Any summary of the truth, if it is a true and faithful reflection of that truth, will of necessity also be beautiful. When the Author of all truth is also the Creator of all beauty, form and content will go together that way. Both the form and content of the Heidelberg Catechism reveal this as well, along with exhibiting great skill on the part of its writers. The writers’ ability in poetry undoubtedly played an important role in the catechism’s overall composition, for example. The whole document comprises one astoundingly artistic and beautiful piece of argumentation. At the same time, the solidly coherent reasoning that is woven throughout its deep and searching questions and answers is as thorough as it is indisputable. The combination of its art and argument, when seen together, is nothing short of breathtaking.

Such beauty can be analyzed in order to be more fully appreciated. That is the purpose of this little volume. Just as a sculptor or painter might use the principles of design to construct an object of exceptionally eye-pleasing beauty, so might these same principles be seen and applied to artwork of all sorts including music, poetry, and prose. And in prose, numerous types of writing can be included, such as fiction, nonfiction, reports, essays, and confessions. All of these may be more closely examined for the marks of beauty. Perhaps, especially, confessions.


1 Zacharias Ursinus, trans. Rev. G. W. Willard, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism (Grand Rapids, Mich.: Wm. B. Eerdmans P