PDF Heidelberg Catechism

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This exceptional library provides easy access to a wealth of significant scholarship. This collection is essential for students, scholars, pastors, historians, teachers of the Bible, and anyone else studying church history, the Reformed faith, and the Heidelberg Catechism. With Logos Bible Software, these volumes are completely searchable—Scripture passages appear on mouseover and link to the original-language texts and English translations.

For scholarly work or personal Bible study, this makes these volumes more powerful and easier to access than ever before. Sample Pages: 1 2 3 4 5 6 7. The purpose of this volume as of the entire series of which it is part is threefold: to provide devotional material for home reading; to serve as an aid to preachers who, to a great extent, prepare and deliver doctrinal discourses; and to present a systematic, yet popular treatment of the fundamental beliefs, to which evangelical believers adhere.


These sermons exhibit a great variety of thought combined with the essential unity of convictions. Volume one, Sermons on Sin and Grace , contains the following:. Henry J. Kuiper — was the editor of the Christian Reformed Church weekly the Banner from to Volume four, Sermons on the Ten Commandments , contains the following:. These lectures, prepared in popular form, are free from the stiffness of theological formulas, and will prove interesting to all classes of readers.

While the Catechism had been so widely received and engaged the attention of so many commentators in Europe, George W. Bethune was one of the first Americans to produce a popular exposition of it. Volume one contains an introduction and 22 lectures. George W. In addition to being a popular hymn writer, he author numerous works, including The Fruits of the Spirit , Orations and Discourses , and Lays of Love and Faith. Volume two contains 24 lectures, a detailed index, and a bibliography of works on the Heidelberg Catechism.

In addition to being a popular hymn writer, he authored numerous works, including The Fruits of the Spirit , Orations and Discourses , and Lays of Love and Faith. The essays contained in this volume were read before a General Convention of the Church, held in , in honor of the three-hundredth anniversary of the Heidelberg Catechism. The second part of the book contains 20 theological, historical, and biographical essays related to the Catechism. Essays include:. The type of doctrine which is characteristic of the Reformed churches in all lands has been the means of making heroes and martyrs in the warfare of faith, and these truths, consecrated by the sufferings and blood of many faithful witnesses, are left to the church as a priceless legacy.

The Reformed church will hold in undying remembrance the labors of Zwingli and Calvin, Frederick the Pious and his co-laborers, and of the host of those who have labored to establish the church upon the immovable foundation of the pure Word of God. An Aid to the Heidelberg Catechism provides practical exposition of the Heidelberg Catechism; the text of the questions and answers is based upon that of the first edition of the catechism published in , adapted in its phraseology to modern modes of speech.

It also includes an important appendix which provides a succinct and informing history of the Catechism. Otto Thelemann was superintendent of churches in Lippe, Germany. Ferdinand S. Schenck — was professor of pastoral theology and sacred rhetoric at the Theological Seminary at New Brunswick. This volume contains a critical standard edition of the Heidelberg Catechism in the original German, and Latin, together with a revised English translation and modern German translation. The introduction provides a succinct but full account of the origin and formation of the Catechism, its reception in the different branches of the Protestant Church, and its fortunes in Europe and America; and compares its genius and theology with that of other Reformed and Lutheran confessions, both of earlier and later date.

Its teachings are not an individual opinion, but an authoritative explanation of Christian doctrine and duty. The Catechism has a very interesting historical background, not merely as a whole but in its particular questions and answers, and can be rightly understood only in the light of this history. In this highly readable commentary on the Catechism, A. Whitmer provides illuminating notes for each question and answer.

Intended for those new to the faith, this volume contains a short history of the Heidelberg Catechism, an introduction to the Christian faith, and the Tercentenary text of the Catechism that is appended with selected Bible passages and hymns. Perfect for Sunday school classes, youth groups, and small group study, Heidelberg Catechism is a quick reference guide to the basic tenets of the Christian faith. This little volume contains the Heidelberg Catechism in German with a revised English translation for side-by-side comparison.

It also includes a noteworthy introduction concerning, and comparing, the various catechisms of the Reformation:. Alexander Smellie — was born in Stranaer, and pastored a Secession Church there after completing his theological studies.

Five Reasons to Read the Heidelberg Catechism This Year

The following sketch of the history and literature of the Heidelberg Catechism, and of its adoption in the Netherlands, will be found interesting to the general reader, and especially worthy of the attention of those to whom all authentic information touching the Heidelberg Catechism is important. It decided the constitution of a whole republic. It was the basis upon which the freedom of a powerful religious party was founded. Although they boast of Him in words, in fact they deny the only Savior Jesus.

Because He has been ordained by God the Father, and anointed with the Holy Spirit, 1 to be our chief Prophet and Teacher, 2 who has fully revealed to us the secret counsel and will of God concerning our redemption; 3 our only High Priest, 4 who by the one sacrifice of His body has redeemed us, 5 and who ever lives to make intercession for us with the Father; 6 and our eternal King, 7 who governs us by His Word and Spirit, and defends and preserves us in the redemption obtained for us. Because by faith I am a member of Christ, 1 and thus a partaker of His anointing; 2 so that I also may confess His name; 3 present myself a living sacrifice of thankfulness to Him; 4 and with a free conscience fight against sin and the devil in this life, 5 and hereafter, in eternity, reign with Him over all creatures.

Because, not with silver and gold, but with His precious blood, 1 He has redeemed and purchased us, body and soul, 2 from sin and from all the power of the devil, to be His own possession. That the eternal Son of God, who is and continues true and eternal God, 1 took upon Himself the very nature of man, of the flesh and blood of the virgin Mary, 2 by the work of the Holy Spirit; 3 so that He also might be the true seed of David, 4 like His brothers in all things, 5 sin excepted.

That He is our Mediator, 1 and with His innocence and perfect holiness 2 covers, in the sight of God, my sin, in which I was conceived. That all the time He lived on earth, but especially at the end of His life, He bore, in body and soul, the wrath of God against the sin of the whole human race; 1 in order that by His passion, as the only propitiatory sacrifice, 2 He has redeemed our body and soul from everlasting damnation, 3 and obtain for us the grace of God, righteousness, and eternal life.

Though innocent, Christ was condemned by an earthly judge, 1 to deliver us from the severe judgment of God that was to fall on us. Does it have a special meaning that Christ was "crucified" and did not die in a different way? Yes, for thereby I am assured, that He took upon Himself the curse which lay upon me; because the death of the cross was accursed of God. Because, by reason of the justice and truth of God, 1 satisfaction for our sins could be made no other way than by the death of the Son of God.

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Our death is not a satisfaction for our sins, but it puts an end to sin and is an entrance into eternal life. That by His power our old nature is crucified, put to death, and buried with Him; 1 so that the evil lusts of the flesh may no more reign in us, 2 but that we may offer ourselves unto Him as a sacrifice of thanksgiving.

That in my greatest temptations I may be assured that Christ, my Lord, by His inexpressible anguish, pains, and terrors, which He endured throughout all His sufferings, 1 but especially on the cross, has redeemed me from the anguish and torment of hell. First, by His resurrection He has overcome death, that He might make us partakers of the righteousness which He has obtained for us by His death. That Christ, in sight of His disciples, was taken up from the earth into heaven; 1 and that He is there for our benefit, 2 until He shall come again to judge the living and the dead.

Christ is true man and true God: according to His human nature, He is now not on earth; 2 but according to His divine nature, majesty, grace, and Spirit, He is never absent from us. But are not the two natures in Christ separated from one another if the human nature is not wherever the divine nature is? By no means; for since the divine nature is incomprehensible and everywhere present, 1 it must follow that it is indeed beyond the bounds of the human nature, which He has taken on, nevertheless it is within this human nature and remains personally united to it.

First, He is our Advocate in the presence of His Father in heaven. Because Christ ascended into heaven for this end, that He might there appear as Head of His Church, 1 through whom the Father governs all things. What comfort is it to you, that Christ "shall come again to judge the living and the dead? That in all my sorrows and persecutions, with uplifted head, I eagerly await as judge from heaven the very same person who has before offered Himself for me to the judgment of God and removed from me all the curse; 1 who shall cast all His and my enemies into everlasting condemnation, but shall take me, with all His chosen ones, to Himself into heavenly joy and glory.

First, that He is co-eternal God with the Father and the Son. That, out of the whole human race, 1 from the beginning to the end of the world, 2 the Son of God, 3 by His Spirit and Word, 4 gathers, defends and preserves for Himself 5 unto everlasting life, 6 a chosen communion, in the unity of the true faith; 7 and that I am, 8 and forever shall remain, a living member of it.

First, that believers, all and everyone, as members of Christ have communion in Him and in all His treasures and gifts; 1 secondly, that everyone is bound to use his gifts, readily and cheerfully, for the benefit and welfare of other members. That, as I now already feel in my heart the beginning of eternal joy, 1 I shall after this life possess complete blessedness, such as eye has not seen, nor ear heard, neither has entered into the heart of man; in which to praise God forever.

Only by true faith in Jesus Christ; 1 that is, although my conscience accuses me that I have grievously sinned against all the commandments of God, have never kept any of them, 2 and that I am still inclined always to all evil, 3 yet God, without any merit of my own, 4 out of mere grace, 5 imputes to me the perfect satisfaction, righteousness and holiness of Christ, 6 as if I had never had nor committed any sin, and as if I had myself accomplished all the obedience which Christ has fulfilled for me, 7 if only I accept this gift with a believing heart.

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Not that I am acceptable to God on account of the worthiness of my faith; for only the satisfaction, righteousness and holiness of Christ is my righteousness before God, 1 and I can receive this righteousness and make it my own only by faith. Because the righteousness which can stand before the judgment-seat of God must be perfect throughout and wholly conformable to the Law of God; 1 whereas even our best works in this life are all imperfect and defiled with sin.

No, for it is impossible that those who are grafted into Christ by true faith should not bring forth fruits of thankfulness. Since then we are made partakers of Christ and all his benefits by faith only, where does this faith come from? The Holy Spirit creates it in our hearts 1 by the preaching of the Gospel, 2 and confirms it by the use of the Holy Sacraments. The sacraments are holy, visible signs and seals, instituted by God so that by their use He might the more fully declare and seal to us the promise of the Gospel; 1 namely, that He grants us out of free grace the forgiveness of sins and everlasting life, because of the one sacrifice of Christ accomplished on the cross.

Are both the Word and the Sacraments intended to direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation? Yes indeed; for the Holy Spirit teaches us in the Gospel, and by the Holy Sacraments assures us, that our whole salvation rests on the one sacrifice of Christ made for us on the cross. How does holy baptism signify and seal to you that the one sacrifice of Christ on the cross benefits you? In this way: that Christ has instituted this outward washing with water, 1 and has joined with it this promise, that as surely as I am washed outwardly with water, whereby commonly the filthiness of the body is taken away, so certainly I am washed with His blood and Spirit from the pollution of my soul, that is, from all my sins.

Where has Christ promised that He will wash us with His blood and Spirit as surely as we are washed with the water of Baptism?

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In the institution of baptism, where He says, "G o therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. No; for only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins. Why, then, does the Holy Spirit call baptism "the washing of regeneration" and "the washing away of sins? God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body; 1 but more importantly, He wants to assure us by this divine pledge and sign that we are as truly washed from our sins spiritually, as our bodies are washed with water.

Yes, since they, as well as their parents, belong to the covenant and people of God, 1 and both redemption from sin and the Holy Spirit, who creates faith, are through the blood of Christ promised to them no less than to their parents. In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him.

With this command He gave these promises: 1 first, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood shed for me on the cross. Second, as surely as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me; and further, that, with His crucified body and shed blood, He Himself feeds and nourishes my soul to everlasting life as certainly as I receive from the hand of the minister, and taste with my mouth, the bread and cup of the Lord, which are given me as certain tokens of the body and blood of Christ.

It is not only to embrace with a believing heart all the suffering and death of Christ, and thereby to obtain the forgiveness of sins and eternal life; 1 but moreover also, to be so united more and more to His sacred body by the Holy Spirit, who dwells both in Christ and in us, 2 that although He is in heaven, 3 and we on the earth, we are nevertheless flesh of His flesh and bone of His bones, 4 and live and are governed forever by one Spirit, as members of the same body are by one soul.

Where has Christ promised that He will thus feed and nourish believers with His body and blood, as certainly as they eat of this broken bread and drink of this cup? This do, as often as you drink it, in remembrance of Me. Paul, where he says, " The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?