The Ascension of Christ and the Heidelberg Catechism

Fred H. Klooster in his commentary of the Heidelberg Catechism (HC) makes a seemingly bold statement when discussing the questions and answers on the Ascension of Christ.  He says, “In fact, if there had been no theological controversy concerning the ascension of Christ after the completion of his earthly ministry, there might never have been a Heidelberg Catechism (v. 1, 592).”  Then he proceeds discuss the historical environment the HC was birthed from.  First, he makes the reader aware that the Catechism itself shows this in that there is only one Q & A over the the resurrection, an accepted doctrine by all, and four on the ascension.  Then he notes that the main theological issue was the ubiquity of Christ.  That is, Christ, in both his divinity and humanity, is omnipresent (or present everywhere).  This issue erupted in then Reformed leaning but German Heidelberg.  The Lutheran church in 1559 adopted the doctrine of Ubiquity, thus separating it from the wing of Lutheranism that was influenced by Philip Melanchthon and from the Reformed church following John Calvin.  Melanchthon and Calvin taught that Christ’s human nature is ascended and remains in heaven, and that Christ is present with us through the Holy Spirit, not physically but Spiritually.  

So, great debate exploded in Heidelberg, Germany but the elector could not subscribe to the doctrine of Ubiquity and thus needed a new catechism – prior to this they used a Lutheran catechism.  As a result, the Heidelberg Catechism was created and has been cherished by many around the world.  And sometimes we take such documents for granted, not realizing the struggle that they were created in.  Just think, a Christianity with the great Q & A 1 that so aptly points us to our true comfort in life and death.  It is especially interesting, that in light of this the ascension of Christ is often over looked by many Christians today.