Sárospataki Füzetek 17. (2013)
2013 / 4. szám - TANULMÁNYOK - Szilveszter Füsti-Molnár: Can the Heidelberg Catechism be Neglected in the Life of the Reformed Church of Hungary?
Szilveszter Füsti-Molnár 2. A Theological Reflection of the Call into Liminality in Relation to the Heidelberg Catechism There is no doubt that the Heidelberg Catechism makes us sensitive to the realization of our situation in our contemporary circumstances. And due to its confessional nature, it presents a focal point of faith that does not want to connect us with God through some kind of dogmatism, but where ever the concept of God appears in the H.C., God is always present in Jesus Christ (see Q&A 2611)- In this context, the only theology that the church faithfully can refer to the Heidelberg Catechism, is grounded in Jesus Christ who is the only Word of God. But if we lose the existential reality of the divine word, or if it is formalized, then we lose the essence. Namely, all God’s mercy is centered in Jesus Christ, as expressed in many ways in the Heidelberg Catechism. He is the one and perfect salvation, he is the only proclamation of forgiveness, and Gods claim upon us is the only one for our lives. The outcome of all this is a liberated life - which in the liberation for service and mission finds its call in praising His name (Q&A 86, 99, 102, 128,) - and then in “winning our neighbors for Christ” (Q&A 86). This is the starting point that helps us to develop our ways in our Christian mission and in the Church. 2.1 The Liminal State of the Existing one, Grasped in his or her Existence The Heidelberg Catechism clearly suggests the in-between situation or liminality at several points. The threefold nature of the Catechisms theological structure indicates the liminal experience regarding ordo salutis: that the lost human being, who is justified in Christ, has a thankful and consecrated life, is also the reality of the fruit bearing person. It is sufficient to concentrate on the first question of the H.C., to show the validity of this statement. The Catechisms emphasis on consolatio is in itself in opposition to our own seizure of our life situation, and by comparison the message of the gospel becomes the good news. The reality of our personal existence is emphatically in an intermediate state, namely the liminal situation between life and death. It is obvious that in the comfort of question one (H.C.), there is a strong emphasis on death. This is an eschatological edge in our human life which strengthens our existing in a borderline state. At this point (death) the decision is made: judgment resulting in existence or nonexistence (the destruction of one’s existence, body and soul, or; Q&A 57). It is in this life-or-death situation that the Gospel 11 What do you believe when you say, 7 believe in God the Father Almighty, Maker of heaven and earth"? That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth with all that is in them,1 who likewise upholds, and governs them by His eternal counsel and providence,2 is for the sake of Christ, His Son, my God and my Father,3 in whom I so trust as to have no doubt that He will provide me with all things necessary for body and soul;4 and further, that whatever evil He sends upon me in this valley of tears, He will turn to my good;5 for He is able to do it, being Almighty God,6 and willing also, being a faithful Father. 50 Sárospataki Füzetek 17. évfolyam | 2013 j 4
