Articles by Daniel R. Hyde
Some of these articles first appeared in peer-reviewed academic journals and scholarly venues written for colleagues in the academic guild and the ministerium—Calvin Theological Journal, Puritan Reformed Journal, Mid-America Journal of Theology, and The Confessional Presbyterian. Some are more popular pieces written for church members that read carefully. For a full list, see my Curriculum Vitae.
They explore the history and practice of Reformed liturgy (including the neglected place of absolution), the theology of the Heidelberg Catechism and the broader Three Forms of Unity, the task of preaching, and disputed questions in Reformed history and catholicity.
The journal articles date from 2006 to 2017, written across two decades of pastoral ministry and doctoral work at the Vrije Universiteit Amsterdam.
Each article is available in full text, as a PDF, or both.
A Catechism on Catechetical Preaching
Dr. Daniel R. Hyde’s outline of instruction for his pastoral interns at Oceanside United Reformed Church, on the age-old practice of “catechetical” or doctrinal preaching especially through the Heidelberg Catechism in the Dutch Reformed tradition.
Following up on my “A Catechism on Pastoral Theology,” I’d like to present this catechism on catechetical preaching. This forms the outline of a course of instruction I give my pastoral interns at Oceanside United Reformed Church. Perhaps someday I’ll teach it more formally. As with my last post, this reflects on my understanding and application over the course of my pastoral ministry since 2000 of the age-old practice of “catechetical” or doctrinal preaching especially through the Heidelberg Catechism in the Dutch Reformed tradition.
Q1: What is catechetical preaching?
In a broad sense, all preaching is catechetical preaching because every sermon catechizes or communicates an understanding of the Faith, bearing witness to what the preacher and/or church believes to its hearers.
In a narrow sense, catechetical preaching is that form of preaching that communicates the substance of the Christian Faith.
Q2: Is catechetical preaching actually preaching?
Yes.
As preaching, catechetical preaching belongs to the genus of preaching.
As catechesis, catechetical preaching is a particular species of preaching alongside lectio continua, festal, and occasional preaching.
Q3: Why is catechetical preaching necessary?
First, it is necessary for the preservation of the whole counsel of God against enemies within and without the church (Acts 20:18–30).
Second, it is necessary for the propagation of our faith to believers and unbelievers.
Q4: Has the holy catholic church practiced catechetical preaching?
Yes.
The Jewish practice of catechesis included the Shema, law (Ex. 20), prayer (18 benedictions), feasts, and sacrifices.
The New Testament practice is rooted in Matthew 28. The imperative “make disciples” (μαθητεύσατε) is explained with three participles: “go” (πορευθέντες; aorist passive) “baptizing” (βαπτίζοντες; present active), and “teaching” (διδάσκοντες; present active). This teaching is “all that I have commanded,” not merely the gospel. The goal is not mere conversion but maturity in Christ (Col. 1:28).
The rabbis’ fourfold catechesis continued into the Ancient Church’s catechesis using the basic building blocks of Creed, Commandments, Lord’s Prayer, and Sacraments.
The Medieval period began to recover this ancient practice so that priests understood the content of Christian doctrine in order to instruct the people in the knowledge of the Creed and the Lord’s Prayer.
The Protestant practice began with the Lutherans and spread, for example, to the Netherlands among the Reformed. By the time of the Synod of Dort (1618–19), catechism preaching was not seen as merely “a Dutch thing” as the foreign delegates evidenced that all Reformed churches engaged in catechetical preaching.
Q5: Am I to preach catechetical sermons?
Yes! The URCNA Church Order follows the Synod of Dort and the universal Christian practice, saying, “At one of the services each Lord’s Day, the minister shall ordinarily preach the Word as summarized in the Three Forms of Unity, with special attention given to the Heidelberg Catechism by treating its Lord’s Days in sequence.” (art. 40)
Q6: How should I preach catechism sermons?
Catechetical preaching must be Scripturally-saturated
It is preaching the Word. It’s supposed to bring the full counsel of God to our people on a given topic. The true mark of catechetical preaching is that it gets us into the Word so that we can get the Word into us. People shouldn’t know their Catechism better than the Word! A catechism sermon is not “on” or “about” the Catechism as though the Catechism is the text for the sermon on the same level as the inspired Word. This would contradict our very Confessions (see Belgic Confession, art. 7).
Catechetical preaching must be Christ-centered
Just as we seek to preach Christ from all of Scripture in our morning sermons, we need to do so in catechetical preaching. Don’t forget to relate whatever topic you’re preaching to Jesus and some aspect of his work for his people. I think this is one of the missing marks in modern catechetical preaching. The assumption is “preach the Catechism year in and year out.” It becomes a drudgery in part because it’s not Christological. Preach “Guilt, Grace, and Gratitude” in view of Jesus Christ and to the praise of Jesus Christ!
Catechetical preaching must be personal and practical
Another missing mark is turning the Catechism sermon into a lecture. There are so many great expositions of the Catechism that we can be led to think our job is to be a systematic theologian in the pulpit. Because of this people think catechism preaching is boring and impractical. The doctrines are preached but they are separated from real life. The remedy isn’t to stop preaching catechetical sermons, but to do so well. As with all preaching, we need to apply what we’re saying personally and practically as the Catechism itself does: “That I, with body and soul both in life and in death and not my own;” “the greatness of my sin and misery, how I am redeemed, and how I am to be thankful.” If you miss this, you miss one of the points of catechism sermons.
Catechetical preaching must be understandable
John Calvin’s methodology for commentaries is applicable to these sermons. They must have “lucid brevity and usefulness” (perspicua brevitas et facilitas). I know there are many interesting background debates and theological implications of our Catechism, but we need to focus on preaching the doctrines and exhortations of the Word in a way that our people can understand and apply. We must not focus on the proverbial, “How many angels can dance on the head of a pin” kind of questions! This is not an academic lecture! Don’t preach abstractly but concretely, pastorally, and simply so that even children can understand.
Catechetical preaching must be succinct
Calvin’s “lucid brevity” (perspicua brevitas) should also help guide us. One of the age-old difficulties of the second service is getting people to show up. Another issue I’ve heard and seen in our circles is that it’s hard enough to come back for the evening service, but doubly so when the preacher goes 45 minutes—again! Be succinct! Don’t feel you need to say everything about everything! I aim for 25 minutes max. We use the evening service to focus on prayer and Psalm-singing so that it’s not such a burden.
Catechetical preaching must be varied
Finally, let me encourage you to vary how you preach catechetical sermons. I know it was a mark of the Arminians to preach Scripture in the second service while a mark of the orthodox to read and preach the Catechism, but our task is not to repristinate the past. Speaking from a Southern California context, that was then, this is now. We need to preach our doctrines more creatively.
Preach the Catechism (or the Confession and Canons) as mini-series chunks of material. For example, “Believing the Gospel” (Apostles’ Creed), “The Life of Gratitude” (Ten Commandments), “How to Pray” (Lord’s Prayer). Plan your preaching calendar out to give a little time off in-between for occasional/seasonal sermons or some Psalms, for example.
Slow down and preach more sermons on a particular question/theme that comes up. For example, years ago I did a 50-part series rooted in Q&A 19, tracing the Gospel redemptive-historically from Genesis through Malachi, concluding with John 1. On Q&A 32 I’ve done a series on fighting the Devil in 10 sermons. This helps with another objection: catechism preaching is repetitive.
Lately, I’ve been attempting to give a brief exposition of one key text and then reading responsively the Q&As, giving a brief explanation of the doctrinal, apologetical, and practical aspects.
Q7: Should we ever move beyond catechetical preaching?
No. The words of Martin Luther should become close to our hearts the older we get:
even I must become a child; and early each day I recite aloud to myself the Lord’s Prayer, the Ten Commandments, the Creed, and whatever lovely psalms and verses I may choose, just as we teach and train children to do. Besides, I must deal with Scripture and fight with the devil every day. I dare not say in my heart: ‘The Lord’s Prayer is worn out; you know the Ten Commandments; you can recite the Creed.’ I study them daily and remain a pupil of the Catechism…Many regard the catechism as a simple, trifling teaching, which they can absorb and master at one reading and then toss the book into a corner…I must still read and study the catechism daily, and yet I cannot master it as I wish, but must remain a child and pupil of the catechism.
© 2025 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.
To attribute: Daniel R. Hyde, "A Catechism on Catechetical Preaching," https://www.danielrhyde.com/articles/a-catechism-on-catechetical-preaching. Used by permission.
A Catechism on Pastoral Theology
Dr. Daniel R. Hyde’s brief catechism, or, instruction using questions and answers, on pastoral theology, reflecting on the understanding and application of the Word of God in pastoral ministry since 2000.
See also my related article, “A Catechism on Catechetical Preaching.”
Introduction
1. What is pastoral theology?
The study of the office, calling, equipping, character, and duties of the pastor.
The Office of the Pastor
2. What is “office?”
A distinct and official function.
3. What offices are there?
The general office of believer and various special offices.
4. What special offices were there in the Old Testament?
Prophet, priest, and king.
5. What special offices are there in the New Testament?
Apostles, prophets, evangelists, pastors, and teachers. (e.g., Eph. 4)
The Calling of the Pastor
6. How is a pastor called?
Through the internal calling of the Holy Spirit and the external calling of the church. (e.g., Acts 13)
The Equipping of the Pastor
7. How is the pastor equipped for this office?
By the anointing of the Holy Spirit.
8. In what ways does the Spirit anoint the pastor?
In illuminating his mind to know the truth of God, moving his will to obey the will of God, touching his heart to experience the love of God, and opening his mouth to proclaim the gospel of God.
The Character of the Pastor
9. What is the character of the pastor to be?
Example of faith and of godliness. (e.g., Heb. 13:7)
The Duties of the Pastor
10. What are the duties of a pastor?
The ministry of the Word and prayer. (e.g., Acts 6:4)
11. In what ways is the Word administered publicly?
Through preaching and through sacraments, which are visible appendices to the preached Word. (e.g., Matt. 28:19–20)
Preaching
12. How is the pastor to fulfill his ministry of the Word?
In preparation and administration.
13. How is the pastor to prepare for the ministry of the Word?
By diligent and prayerful study of the Word. (e.g., Ezra 7:10)
14. How is the pastor to administer the ministry of the Word?
Both publicly and privately. (e.g., Acs 20:20)
15. How is the ministry of the Word exercised publicly?
In the public reading and preaching of the Word. (e.g., 1 Tim. 4:13)
16. When is the Word to be preached?
At all times, in season and out of season. (e.g., 2 Tim. 4:2)
17. How is the ministry of the Word exercised privately?
In visiting people according to their needs.
18. What are some of these needs?
Family visitation, hospital visits, spiritual counsel, and evangelism.
Sacraments
19. When should baptism be administered?
As soon as feasible.
20. When should the Lord’s Supper be administered?
Frequently.
Prayer
21. How is the pastor to exercise his ministry of prayer?
Both publicly and privately.
22. What is public prayer?
The minister acting as the voice of the congregation before the Lord.
23. What use are forms of prayer?
As examples and helps, but not as required prayers.
Conclusion
24. What is the goal (τέλος) of pastoral theology?
The glory of God, edification of the saints, and the salvation of sinners.
© 2025 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.
To attribute: Daniel R. Hyde, "A Catechism on Pastoral Theology," https://www.danielrhyde.com/articles/a-catechism-on-pastoral-theology. Used by permission.
Christianity Does Offer Answers to the Coronavirus
Does God have anything to do with plagues? Five prayers from the Book of Common Prayer answer N.T. Wright's claim that Christianity offers no answers.
A Response to N.T. Wright from the Book of Common Prayer
N.T. Wright wrote in Time that Christianity offers no answers about the coronavirus. Daniel R. Hyde replies from five prayers in the Book of Common Prayer for times of plague and sickness, which teach that God is Lord over sickness and call his people to lament, humble themselves, pray for deliverance, and give thanks.
This article first appeared in April 2020, in the early weeks of the COVID-19 pandemic. It is republished here with minimal edits.
Ever since we began hearing about the coronavirus we’ve heard everyone’s opinions—where it came from, how contagious it really is, and what the government’s role should be against it. Thankfully, I’m just a Christian pastor who’s able to speak from my “lane.”
Yet recently, N.T. Wright wrote in Time that “Christianity Offers No Answers About the Coronavirus. It’s Not Supposed To.” He first engaged in ad hominem against “the usual silly suspects.” These have embraced rationalism to search for answers to “why God is doing this to us” whether as “punishment,” “warning,” or “sign.” These offer “knee-jerk would-be Christian reactions” in which “everything must have an explanation.”
In contrast to his foil, Wright asks, “But supposing [everything] doesn’t [need an explanation]? Supposing real human wisdom doesn’t mean being able to string together some dodgy speculations.” He then offers his remedy that we need to recover the biblical tradition of lament, doing so by invoking the emotional images of a refugee island off Greece, Gaza, and South Sudan instead of thinking of New York or London. Who’d be against that? It’s a false dilemma.
But Wright sets up another false dilemma in which he sets himself up as the answer: “The mystery of the biblical story is that God also laments. Some Christians like to think of God as above all that, knowing everything, in charge of everything, calm and unaffected by the troubles in his world. That’s not the picture we get in the Bible.” If you’re looking for solace with the daily headlines of increasing numbers contracting this virus and dying from complications related to it, would you want an unfeeling God or one right there in the tears with you? What Wright doesn’t tell you is that the classic view of God being impassible (without passions like us humans) also says that in the Incarnation of the Son of God as Jesus Messiah he was and is fully passionate! In the end Wright says it’s not our job “to be able to explain what’s happening and why” but “not to be able to explain—and to lament instead.”
Ironically, Wright—a former bishop in the Church of England—fails to reckon with his own tradition on this issue. That’s what I want to focus on here in my response. From the perspective of the Church of England’s “gold standard” 1662 edition of the Book of Common Prayer (BCP) I’d like to ask what involvement God has in the present COVID-19 pandemic and what should the prayerful response of his people be? We’ll look at five relevant prayers then make some application.
*As an aside, note my friends at Church Society in the UK, expositing these historic resources for a contemporary audience.
A Response to N.T. Wright
“Ironically, Wright—a former bishop in the Church of England—fails to reckon with his own tradition on this issue.”
Prayer from “The Litany”
The first prayer comes from “The Litany or General Supplication,” which is an ancient pattern of prayer the BCP intended to be used after daily Morning Prayer on Sundays, Wednesdays, and Fridays. After prayers of invocation for the Triune God’s mercy there is a series of prayers of confession and pleas for deliverance, including this:
Minister: From lightning and tempest; from earthquake, fire, and flood; from plague, pestilence, and famine; from battle and murder, and from sudden death,
People: Good Lord, deliver us.
Following the teaching of Scripture, things we today term “natural” disasters such as plague and pestilence are considered things God is able to deliver from and for which his people are expected to pray for such deliverance. One thing Wright gets right in his recent article is that we are to lament in such times as these, but precisely because the BCP says God is intimately involved in such plagues and pestilences.
Prayer “In Time of Great Sickness and Mortality”
Second, the BCP offers a selection of “Prayers and Thanksgivings Upon Several Occasions” including a petitionary prayer entitled, “In Time of Great Sickness and Mortality” (added by the 1789 US edition). It prays thus:
O Almighty God, the Lord of life and death, of sickness and health; Regard our supplications, we humbly beseech thee; and; as thou hast thought fit to visit us for our sins with great sickness and mortality, in the midst of thy judgment, O Lord, remember mercy. Have pity upon us miserable sinners, and withdraw from us the grievous sickness with which we are afflicted. May this thy fatherly correction have its due influence upon us, by leading us to consider how frail and uncertain our life is; that we may apply our hearts unto that heavenly wisdom which in the end will bring us to everlasting life; through Jesus Christ our Lord. Amen.
God is Lord “of,” meaning, “over” all life and death, sickness and health. As Jesus revealed himself to John, “I have the keys of Death and Hades” (Rev. 1:18). The church humbles itself under its Lord in times like these because He “hast thought fit to visit us for our sins with great sickness and mortality.”
Again, with Wright the BCP eschews any rationalism here needing to know precisely what sin caused this sickness; but it recognizes that the Lord has an active hand in sending upon the world at particular times and places such sicknesses because of the sinfulness of the human race. This is not merely Old Testament religion; this is what the New Testament says. Jesus plagues his own church with sickness and even death for its sinfulness. Just read 1 Corinthians (especially 11:27–32). Because he is Lord as the Lamb who triumphed over death and the grave, John describes in visionary form how Jesus opened the seals on the scroll of human history including the unleashing upon this earth of pestilence (e.g., Rev. 6:8). As his people, we humble ourselves under his kingly wisdom during times like these as an expression of his discipline of us to lead us to contemplate our frailty and mortality.
Prayer “In the Time of Any Common Plague or Sickness”
The third prayer is also from the “Prayers and Thanksgivings Upon Several Occasions.” This time the title is “In the Time of Any Common Plague or Sickness”:
O Almighty God, who in thy wrath did send a plague upon thine own people in the wilderness, for their obstinate rebellion against Moses and Aaron; and also, in the time of king David, didst slay with the plague of Pestilence threescore and ten thousand, and yet remembering thy mercy didst save the rest; Have pity upon us miserable sinners, who now are visited with great sickness and mortality; that like as thou didst then accept of an atonement, and didst command the destroying Angel to cease from punishing, so it may now please thee to withdraw from us this plague and grievous sickness; through Jesus Christ our Lord. Amen.
This prayer gives us specific instances of God’s people’s sins and the plagues he sent (note this again!) in the Old Testament: Korah’s rebellion (Num. 16) and King David’s census (2 Sam. 24). But again, this was not how antiquated people viewed a tribal deity; this applies to us who experience such viruses as this coronavirus.
Thanksgiving “For Deliverance from the Plague, or other Common Sickness” (1)
Fourth, after this section of petitionary prayers are several thanksgiving prayers including “For Deliverance from the Plague, or other Common Sickness.” In it we pray:
O Lord God, who has wounded us for our sins, and consumed us for our transgressions, by thy late heavy and dreadful visitation; and now, in the midst of judgment remembering mercy, hast redeemed our souls from the jaws of death; We offer unto thy fatherly goodness ourselves, our souls and bodies which thou hast delivered, to be a living sacrifice unto thee, always praising and magnifying thy mercies in the midst of thy Church; through Jesus Christ our Lord. Amen.
This prayer assumes all the above prayers and in response the church is to offer thanks, not just of lips but of entire lives—souls and body. In plagues we lament our sins and humble ourselves under the mighty hand of God so that when He removes his hard providence we can rejoice!
Thanksgiving “For Deliverance from the Plague, or other Common Sickness” (2)
The fifth and final prayer is a second thanksgiving prayer in which the church offers these words:
We humbly acknowledge before thee, O most merciful Father, that all the punishments which are threatened in thy law might justly have fallen upon us, by reason of our manifold transgressions and hardness of heart: Yet seeing it hath pleased thee of thy tender mercy, upon our weak and unworthy humiliation, to assuage the contagious sickness wherewith we lately have been sore afflicted, and to restore the voice of joy and health into our dwellings; We offer unto thy Divine Majesty the sacrifice of praise and thanksgiving, lauding and magnifying thy preservation and providence over us; through Jesus Christ our Lord. Amen.
In sum: we deserve judgment, but God delights in showing mercy. And to this let the church say, “Amen!”
Lessons Learned
Given that the Book of Common Prayer not only prays but teaches, what lessons can we learn from it at this time?
The BCP confronts us as twenty-first century Westerners especially that we are overly “naturalized” adherents of what C.S. Lewis called “scientism.” We don’t speak of “creation” as the theater of God’s glorious activity but of “nature” as the result of random processes. Thus our modern fascination with controlling and manipulating our lives through our allegiance to scientific experts.
The BCP follows Scripture—both Jewish (Old Testament) and Christian (New Testament)—in teaching the comforting reality of God’s involvement and presence in plagues. If he wasn’t, we’d have no hope and no reason to pray to him for deliverance.
The BCP enables us to plead with our ever-present help in trouble that he would deliver us and our world from such plagues.
The BCP reminds us that God is not just able to deliver, but that he’s Lord over such sicknesses. He sends them, he removes them. In Job’s words, “blessed be the name of the Lord” (Job 1:21).
The BCP helpfully expresses the truth that you and I cannot necessarily link one specific personal or even national sin to one particular punishment. Only God can do that. What we can express is the link between our sin as humanity in general to specific instances of punishment on the world, which for us as believers, are fatherly corrections.
The BCP calls us to embrace our need to ever-humble ourselves under the kingly wisdom of the resurrected and exalted Lord Jesus in such times as these.
So yes, Dr. Wright, orthodox Christianity does offer answers to the present coronavirus crisis; it’s right there in the historic prayers and liturgy of the English Reformed Church. It offers a God fully cognizant of what’s going on “down here” because he is here and fully capable of doing something about it—this is why we pray.
© 2026 Daniel R. Hyde. Permission is granted to reprint this article in full, unaltered, for non-commercial use, provided the attribution below is included and links to the original. For excerpts, translations, or commercial use, see Permissions.
To attribute: Daniel R. Hyde, "Christianity Does Offer Answers to the Coronavirus," https://www.danielrhyde.com/articles/christianity-does-offer-answers-to-the-coronavirus. Used by permission.