BOOK REVIEWS · Church History · Discipleship · Historical Theology · Theology

THE CREEDAL IMPERATIVE – Carl R. Trueman (2012)

1433521903_lSeveral months I ago, I posted a piece on Veritas et Lux entitled, “No Creed But Christ.”  I have received a great deal of traffic as a response to this post and much of the feedback has been negative.  Carl Trueman also recognizes (and repudiates) this anti-confessional agenda and affirms the importance of creeds and confessions and seeks to develop a case for the creeds and confessions in his book, The Creedal Imperative.

Trueman’s primary objective is to convince readers that “creeds and confessions are thoroughly consistent with the belief that Scripture alone is the unique source of revelation and authority.”  He also adds, “I want to argue that creeds and confessions are, in fact, necessary for the well-being of the church, and that churches that claim not to have them place themselves at a permanent disadvantage when it comes to holding fast to that form of sound words …”

The Creedal Imperative is a welcome addition to the growing list of resources that is devoted to reviving the historic creeds of the Christian faith.

BOOK REVIEWS · Discipleship

GROUNDED IN THE GOSPEL: Building Believers the Old-Fashioned Way – J.I. Packer and Gary Parrett (2010)

J.I. Packer and Gary Parrett are concerned about the current condition of the church.  They have written Grounded in the Gospel in order to reignite a passion for catechizing believers in the Christian faith.

The practice of catechesis finds its roots in the Old Testament: “You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deut. 6:7, ESV).  And the catechetical imperatives clearly emerge in the New Testament (1 Tim. 4:11, 16; 6:2-4; 2 Tim. 1:13-14; 4:2-3; Tit. 2:1, 15). This imperative reaches a crescendo in the imperative that Christ sets forth (Matt. 28:20).

Packer and Parrett remind readers that the central feature of pastoral ministry is one of rigorous teaching and preaching.  And they rightly argue that regenerate people “will welcome this kind of ongoing instruction in which attention is focused on the self-revealed Triune God: who and what he is; what he has done, is doing, and will do; his works, ways, will, wisdom, and how he wants to be worshipped; in short, everything he shows us with regard to himself throughout the Scripture.”

Grounded in the Gospel is an excellent introduction to the rationale behind creeds and catechisms and should spark creative ways of doing discipleship, namely, returning to the old paths.

3.5 stars

BOOK REVIEWS · Discipleship

THE GOOD NEWS WE ALMOST FORGOT: Rediscovering the Gospel in a 16th Century Catechism – Kevin DeYoung (2010)

I was first introduced to Kevin DeYoung back in 2008 when I read Why We’re Not Emergent.  I found his follow-up book, Why We Love the Church exceptional.   The Good News We Almost Forgot is no exception.

DeYoung carefully unpacks the Heidelberg Catechsim, first published in 1563.  The Catechism is primarily an overview of the Apostle’s Creed, the The Ten Commandments, and the Lord’s Prayer.  The basic pattern focuses on man’s misery, man’s deliverance, and man’s response.  DeYoung’s categories are instructive: “guilt, grace, and gratitude.”

The Good News We Almost Forgot has a devotional feel.  DeYoung “keeps the cookies on the lower shelves” but never sacrifices content for the sake of brevity.  Honestly, his insight is very impressive.  He promotes a high view of God (in keeping with the Heidelberg Catechism) and offers practical suggestions for pursuing intimacy with God.

The Good News We Almost Forgot reminds readers that followers of Christ need a steady stream of faithful and meaty teaching/preaching.  DeYoung adds, “We cannot capitulate to the contemporary ethos that laments short attention spans and linear thinking.  We must resist the urge to get with the spirit of the age and feed our people with more than a steady diet of video clips and sermonettes” (p. 169).

My only beef with DeYoung is his promotion of paedo-baptism.  While I admit that his arguments are interesting, they are not very clear, convincing or compelling.  Then again, I have never been impressed with any argument in favor of paeodo-baptism.  However, I am encouraged with his humility and the respect he pays his Baptistic friends!

The most impressive feature of DeYoung’s book is its relentless presentation of the gospel: “I’ll be damned, discouraged, and dismayed if being a follower of Jesus means nothing but a new set of things I’m supposed to do for Him.  Instead, my following Jesus should be, first of all, a declaration of all that He has done for me” (p. 27).

The Good News We Almost Forgot is an important resource that should be utilized in churches for many years to come. It is a continual reminder of the importance of catechisms in the life of the church.

4 stars



One of the most genuine and repeated phrases I hear again and again is “No creed but Christ.”  It sounds slick.  It sounds trendy.  It even sounds biblical and evangelical.  However, I believe it is time to rethink this so-called Christian mantra.

Initially, the slogan seems innocent enough.  It appears to give Christ his proper place in the church.  And it seems to rightly place Christ in the center of the Christian life.  But is it possible that this slogan is at its root the very antithesis of all that is Christian and all that honors Christ?

Consider some of the serious implications of the slogan, “No creed but Christ.”  First, imagine where the church would be if Athanasius adopted this mantra.  Clearly, Athanasius wouldn’t have quibbled over one iota.  And Arianism would have assaulted the church with its godless Christology.

Second, one wonders which “Christ” the slogan appeals to.  Is this “creedless Christ” the figure portrayed in Islam, who is regarded as a mere prophet but stripped of his deity and majesty?  Or is he the Christ of Arianism, a mere created being whose blood is unable to forgive sinners?  Is he the Jesus of modern-day liberalism; you know the “cool Jesus” who tolerates sin and changes his mind about hell and eternal punishment?

If the thought of comparing this “creedless Christ” to a hodge-podge of world religions sparks concern, consider the essence of the phrase.  It could actually mean just about anything.  The term, “creed” comes from the Latin, meaning “I believe.”  Therefore, this “creedless Christ” could mean anything one wants to believe!

Third, if “No creed but Christ” is truly valid, then this notion renders the imperative to catechize believers utterly meaningless.  Scripture stands opposed to such a view:

“Build yourselves up in your most holy faith” (Jude 20, ESV).

“[Get] rooted and built up in him [Christ] and established in the faith (Col. 2:7).

“Keep a close watch on yourself and on the teaching.  Persist in this, for by so doing you will save both yourself and your hearers” (1 Tim. 4:16).

“But as for you, teach what accords with sound doctrine” (Tit. 2:1).

“Apollos was instructed (catechized) in the ways of the Lord” (Acts 18:25).

Additionally, the great gladiators of the Christian faith agree that catechising is an essential element of the Christian faith.  John Bunyan wrote, “But the composition of a catechism was found to require the clearest conception of truth, and the fullest command  of simple, expressive phraseology.”  C.H. Spurgeon added, “I am persuaded that the use of a good Catechism in all our families will be a great safeguard against the increasing errors of the times.”  And J.I. Packer has wisely stated, “The greatest challenge for the twenty-first century church is to re-catechize and disciple believers.”

Next, the slogan “No creed but Christ” is self-refuting.  The statement uttered is in fact a creed, dare I say, a proposition.  Yet, this creed bemoans propositions, reacts to doctrinal statements, and discounts theological systems.  In the final analysis, the dogmatic slogan, “No creed but Christ” becomes a sort of theological system!

At best, the slogan, “No creed but Christ” is naive and has been embraced by well-intentioned Christians who have failed to think through the implications.  And the fertile soil of naivety, though well-intentioned, may easily grow into grievous theological error and produce thorns and thistles in the Christian life.

At worst, the slogan is arrogant.  To discount the foundational creeds of historic Christianity is always a step in the wrong direction.  Indeed, to cast aside the historic creeds is to do violence to the nature of faith itself.  Consider the following creedal statements that describe fundamental Christological components:

“… Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made” (The Nicene Creed, 325 A.D.)

” … Our Lord Jesus Christ, the same perfect Godhead and also perfect in manhood; truly God and truly man, of a reasonable soul and body …” (The Chalcedonian Creed, 451 A.D.)

“The Father uncreated: the Son uncreated: and the Holy Spirit uncreated” (The Athanasian Creed, 4th-5th centuries A.D.)

The subtle trend in the church is to move away from doctrine.  We see this at every juncture, especially in churches where postmodernity has taken root.  Spurgeon stated emphatically, “Those who do away with doctrine … are the worst enemies of Christian living.”  A creedless Christ is in fact a creedless Christianity which is something akin to a toothless tiger whose motives may be noble, but will, in the final analysis be ravaged by his enemies.

The next time you hear a well-intentioned person promote a “No creed but Christ” worldview, remember that godly people gave their lives to hammer out the creeds and confessions to protect the church from theological wolves.  The creeds were carefully and prayerfully fashioned so we might know and worship Christ rightly.  This Christ is the uncreated One who himself created all things (Col. 1:16).  He was born of the virgin Mary (Luke 1:26-35), the Savior who was tempted as we are, yet without sin (Heb. 4:15; 1 Pet. 2:21-24).  This Christ perfectly obeyed the law of God, died on the cross for sinners, and rose on the third day for our justification (1 Cor. 15:3-5; Rom. 4:25; Acts 2:22-24).  This Christ is fully God and fully man and stood in the place of everyone who would ever believe (Gal. 3:13; Isa. 53:4-6), bearing their sins (2 Cor. 5:21), satisfying the wrath of God (Rom. 3:23-26), redeeming them from hell (Col. 1:13-14), and reconciling them to a God (Rom. 5:10).  And this Christ is worthy of our undivided allegiance, devotion, and worship!