Coherence on Theory and Practice in the Christian Life: The Need for Creeds, Confessions, and Catechisms

The church is blessed with two forms of expression that ought to cohere. The first is the form that focuses on the practice of Christian spirituality. The second form focuses on the theory of Christian belief. These two forms ought to work together and sharpen one another, yet we all have one that seems to take precedence and the natural tendency is to separate the two in favor of one. Some will side with practice because it is applicable and tangible. Others will side with theory because it helps us to be faithful to the truth. Theologian Kevin Vanhoozer, in his The Drama of Doctrine, suggests that sound doctrine, and thereby the people of God, suffer from “its captivity to a debilitating dichotomy between” these two forms. Doctrine is, after all, for life. The truth of God’s word should shape our belief and service.

The arena of Creeds, Confessions, and Catechisms is often at the center of this “debilitating dichotomy.” Those who side with practice will often assume that these documents from church history are without applicable merit. Interestingly, some in the theory camp might argue that these documents are not the Word of God and will therefore never lead us to right belief, a “No creed but the Bible” group. Certainly, some others in the theory camp will favor these historical documents too much, risking Biblical authority and clarity. While yet another group, this time on the practice side, may like the documents for their historical worth but will only see them as pertaining to that generation’s experience, not today’s. Many, it would seem, do not value Creeds, Confessions, and Catechisms in the proper way.

J.V. Fesko correctly points out, in his book The Need for Creeds Today, that the need for creeds (and by virtue, Confessions and Catechisms too) originates as a Biblical command. Fesko offers several key texts for support. One is Deuteronomy 6:4, famously known as the Shema. Moses instructs the people of Israel to train the next generation to love the LORD their God by teaching a doctrinal credo, “The LORD our God, the LORD is one.” Another Biblical example occurs in Paul’s letters to Timothy and Titus where he instructs them with trustworthy sayings. These sayings––notice, for example, 2 Timothy 2:11–14––are all short creedal statements of right belief in the work of Jesus Christ. There are a few other scriptural examples to explore. For example, Paul’s chapter on Resurrection in 1 Corinthians 15 begins with an important creedal formulation.

One other Biblical example stands out and is worth exploring further. This text underscores the need for right theory and right spiritual practice by way of creedal clarity, blessed by prayer. In Ephesians 1, after the trinitarian blessing in verses 3–14, Paul gives thanks for the Ephesian church in verses 15–23. In this offering of thanks, he shares that he has heard of their “faith in the Lord Jesus and love toward all the saints” (v. 15). In other words, this church is already allowing right faith (theory) and proper love (practice) to cohere. Paul prays that this would mature. He prays that the “Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,” (v. 17) which is right theory. Paul continues praying that they would also have “the eyes of your hearts enlightened…” (v. 18), which is likely growth in right practice (cf. LXX 1 Kings 10:30; 2 Kings 20:3; Psalm 19:9; Prov. 23:26). How do they know the hope? How do they further instill a doctrine for life? Paul continues with a doxological creed in verses 18–23:

…that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at the right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.

Right belief, in other words, leads to the proper practice of worship! What we know ought to shape what, how, and that we love. Creeds, Confessions, and Catechisms, as the Bible indicates, help us to conform our whole persons toward right practice.

But do we really need uninspired and fallible statements from normal people throughout church history? Yes! Consider these five thoughts:

1.     The Bible commands and anticipates each generation faithfully summarizing and teaching the truth of God’s word in our own ways and with our own language. Creeds and Confessions are these summaries of Biblical truth that have been vetted and passed down from generation to generation. Catechism, as directed in Deuteronomy 6, aids families and churches to instruct children in Biblical truth.

2.     Many of these documents arose as responses to heresy that can still trip us up today. They searched the scriptures to faithfully “contend for the faith that was once for all delivered to the saints” (Jude 3) in answer to wrong theory. In doing so, they established right theory on the nature of the trinity and the being of Christ, which we take for granted today. With right theory in hand, we can avoid wrong practices.

3.     We already listen to the “new” words of preachers and teachers today. Think of the last sermon you heard. It, hopefully, summarized and applied God’s Word and proclaimed the mystery of the gospel in your own language for hearers today. Many of us do not think twice about this. So, why do we think twice about the precise teaching of the Westminster Divines or the spiritually enriching formulation of the Heidelberg Catechism? These documents, while they do not replace preaching on a Sunday morning, do aid the Christian in right theory for right practice.

4.     How does one only focus on practicing out our faith? If Christianity is all about application, service, and tangible activities, then we must ask what we are applying and why we are serving? We need the theory to back up the practice! We cannot practice out mercy in a truly Christian way until we know what it is and especially why we need it too! Creeds, Confessions, and Catechisms teach us what we believe so that we can accurately practice that belief.

5.     How does one only theorize about belief? The content of the message of the gospel itself calls Christians toward love and good deeds. Likewise, it calls us to defend these beliefs and give a reason for the hope that is within us (1 Peter 3:15; cf. Matt. 22:34–40; 28:16–20). We are not rightly believing the truth if we do not teach it to the next generation. This is why we have Catechism. We have it so that we can make disciples of the nations.

Right theory, as described in the orthodox Creeds, Confessions, and Catechisms of the Church inspire right practice. The two must work in tandem for the strength, vitality, and mission of the Church, because God directs us in this way in his Word and promises to bless us by the Spirit when we do.

For further study:

The Need for Creeds Today: Confessional Faith in a Faithless Age by J.V. Fesko

The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Doctrine by Kevin Vanhoozer

The Creedal Imperative by Carl R. Trueman