When a member of your congregation faces illness or grief, where can you direct him for comfort? When a member seeks to grow in her understanding of key Christian doctrines, what resource can you offer? Two of the most influential catechisms in Reformed Christianity address both scenarios: the Heidelberg Catechism (1563) and the Westminster Larger Catechism (1647). Heidelberg offers pastoral comfort and assurance while Westminster emphasizes doctrinal precision and the pursuit of God’s glory. Though different in style and focus, the two together provide a rich framework for spiritual growth. Aims: For Comfort and for Glory Heidelberg begins with a deeply personal question: “What is your only comfort in life and death?” Its answer assures us that believers belong to Christ and have his comfort in all circumstances. The catechism’s emphasis on comfort reflects its historical context: It was written to strengthen believers facing persecution. Believers belong to Christ and have his comfort in all circumstances. Westminster opens with a broader theological focus, asking about mankind’s chief and highest end. The answer—“to glorify God, and fully to enjoy him forever”—sets the tone for Westminster, which goes on to explain how believers can reflect God’s glory in their lives. Structures: For Devotion and for Doctrine Heidelberg is organized around three core themes: sin, salvation, and service—or guilt, grace, and gratitude. This structure allows the catechism to be both doctrinal and pastoral, but it’s primarily intended as a devotional reflection. It guides believers through a journey from recognizing their sinful condition to understanding their redemption through Christ and then living in gratitude for their salvation. Heidelberg is divided into 52 “Lord’s Days,” reflecting its intended use for weekly instruction and devotion throughout the year. Westminster is structured to provide a comprehensive overview of Reformed theology. It covers doctrines such as God’s attributes and decrees, creation, providence, humanity’s fall, and redemption. It also includes detailed expositions of the Ten Commandments and the Lord’s Prayer, offering believers an exhaustive resource for understanding Christian ethics and piety. Unlike Heidelberg, Westminster isn’t divided for weekly teaching but is designed to be a thorough theological manual that can be studied over time. Styles: Pastoral and Intellectual Heidelberg adopts a warm, pastoral tone, using personal language to engage believers directly. It frequently employs first-person pronouns like “I” and “we,” creating a sense of intimacy and connection with the reader. For example, the answer to question 1—“That I am not my own, but belong with body and soul, both in life and in death, to my faithful Savior Jesus Christ”—speaks directly to the believer’s personal relationship with Christ, offering comfort and security. This approachable language makes Heidelberg particularly accessible to those seeking assurance in difficult times. In contrast, Westminster employs a more formal, theological style. Its language is systematic and doctrinal, often using second- and third-person pronouns to define and explain theological truths. For instance, the answer to Westminster’s first question—“Man’s chief and highest end is to glorify God, and fully to enjoy him forever”—emphasizes a theological truth about human purpose rather than personal experience. The catechism’s focus on clarity and precision reflects its purpose as a teaching tool for explaining complex theological concepts. Content: Personal and Formal Heidelberg’s content is Christ-centered. It focuses on the believer’s union with Christ and the comfort that comes from knowing him. Many of its questions center on the Apostles’ Creed, the sacraments, and the practical benefits of Christ’s work. Heidelberg frequently uses the word “profit” to emphasize the believer’s benefits from Christ’s death and resurrection, showing how these truths bring comfort and assurance. Westminster, on the other hand, covers a broader range of doctrinal topics, particularly in its detailed exposition of the law and covenant theology. Its explanation of the Ten Commandments is exhaustive, detailing what each commandment requires and forbids and how believers are to obey God. Westminster also devotes significant attention to covenant theology, explaining the relationship between the covenant of works and the covenant of grace and how these covenants are fulfilled in Christ. We Need Both The distinct aims of these catechisms reflect believers’ diverse needs. Heidelberg’s emphasis on comfort makes it particularly valuable for personal devotion and pastoral care. By focusing on Christ’s work as the source of comfort, it provides believers with the assurance they need to face life’s trials with hope and trust in God. Christ’s work provides believers with the assurance they need to face life’s trials with hope and trust in God. In contrast, Westminster’s detailed theological content serves as an essential resource for believers seeking a deeper understanding of Reformed theology. Its emphasis on God’s law and covenant theology equips believers to glorify God in all areas of life. It offers doctrinally rich and practical guidance for Christian living. The Heidelberg Catechism and the Westminster Larger Catechism stand as two pillars of Reformed instruction. They address believers’ spiritual needs from different but complementary perspectives. We need Heidelberg’s pastoral sensibility to become robustly theological. Similarly, we need Westminster’s thorough theology to  apply pastoral comfort to ourselves and to others’ souls. So when a church member is grieving or seeking to grow in theological understanding, he or she may need both documents. Together, the two catechisms form a balanced approach to Christian discipleship—one that nurtures both heart and mind. They equip the church for faithful living in a complex world.

Christmas is a paradox of longing and fulfillment for Christians. We sing “Come Thou Long Expected Jesus” on the very holiday that celebrates his incarnation. We know Christ has already come, yet we long for him to come again. In fact, the reality that God is with us fuels our longing for his second advent. Throughout December, we look back at God’s Old Testament promises to send the Messiah to save his people. Then we see in the Gospel accounts how he did exactly what he said he’d do, down to the last detail. So as we read Jesus’s New Testament promise to come again, we eagerly await the final day when our rescue will be complete. Distracted Longing Or maybe we don’t. Perhaps we’re so distracted by the cares of daily life that we don’t give much thought to Christ’s return. Maybe we’re so used to relying on ourselves that we don’t feel our need for the Savior. Maybe our satisfaction with worldly treasures has dulled our longing for the better portion. How can we rekindle our longing for Christ this Advent season? How can we prepare for his return with expectant hope? The reality that God is with us fuels our longing for his second advent. John the Baptist prepared God’s people for the Messiah’s first coming and announced his arrival. Were that job assigned to us today, we’d likely design a marketing strategy, implement a social media campaign, or line up a string of podcast interviews. But John’s approach was simple: he bore witness. He proclaimed, “Behold, the Lamb of God!” (John 1:36). John exhorted others to take a good look at Jesus, to see he was the Promised One, the Messiah they’d been waiting for. Rekindled Longing The results were astonishing: “The two disciples heard him say this, and they followed Jesus” (v. 37). Simply by beholding Jesus, they were compelled to follow him—and to invite others to follow him too. After spending time with Jesus, one of those disciples, Andrew, went and told his brother Simon Peter, “We have found the Messiah” (v. 41). What drove these men to abandon all and follow? What compelled them to share the good news with others? Meeting Jesus—the Son born unto us to be our Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace (Isa. 9:6). Whether we’re entering this Advent season distracted or weary, anxious or doubting, hoping or hurting, we need to take a good look at Jesus. We need to remember he’s the Messiah who came and is coming again. In Christ, our longings are both satisfied and stirred. Cultivated Longing To help us look to Christ this Advent season, The Gospel Coalition’s editorial team has produced a new resource, Unto Us: 25 Advent Devotions About the Messiah. The devotions reflect on the Scripture texts in the Christmas section of Handel’s Messiah. You’ve likely heard the music of this well-known oratorio, particularly the famous “Hallelujah” chorus. But you may not realize all the lyrics are Scripture passages arranged to tell the story of Christ as the long-awaited Savior. We’ve included 25 devotions so you can begin on December 1 and work through one reading per day until Christmas. Each devotion includes a brief Scripture reading, a devotional reflection, and questions for response. We encourage you to find a recording of Messiah and listen to the corresponding movement for each day. In Christ, our longings are both satisfied and stirred. You may choose to use this devotional individually, asking the Spirit to satisfy and stir your longing for Christ. But we also encourage you to consider, as the disciples did, who you can invite to behold Jesus along with you. These devotions can be used for family worship, with a group from your church, or with an unbelieving neighbor or friend. However you use it, we pray this devotional will help you reflect on the wonder and glory not of a beautiful piece of music but of the Messiah it celebrates. May it stir in our hearts a longing to join our voices with that great multitude John describes in Revelation 19:6–7, which cries out, Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory. Surely he alone is worthy of all glory and honor and praise. Join us as we meditate on the Messiah this Christmas season. May we remember with fresh wonder that a Savior has been born unto us.

Would your sermons make sense if Jesus didn’t die and rise again? If the answer is yes, your sermons may well be instructive, insightful, and inspiring, but they aren’t yet Christian. In this episode of The Everyday Pastor, Bryan Chapell—a “Jedi master” on the topic of Christ-centered preaching—brings decades of experience to this conversation with Matt Smethurst and Ligon Duncan on why (and how) to make Jesus Christ the hero of every sermon. Recommended resources: Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon Bryan Chapell, Christ-Centered Sermons: Models of Redemptive Preaching Bryan Chapell, Christ-Centered Worship: Letting the Gospel Shape Our Practice

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