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Lord’s Day I of the Heidelberg Catechism Introductory Statement for the Student
Dear student, The Bible contains many histories. These events tell us how God dealt with people and how people dealt with God, His promises and commandments. But the Bible also contains the doctrine about God and man. A doctrine, which comes to us with authority. And it demands from us that we believe it without any doubting. The Bible tells what man is and who God is. It tells us also about the only Name given under heaven through whom we can be saved: Jesus Christ. Therefore, Christianity is not only a way of life. It consists of a specific doctrine: Christian doctrine. We read of the early Christian church at Jerusalem: “And they continued steadfastly in the apostles’ doctrine” (Acts 2:42). They sought after the teachings of the apostles and were led to believe their doctrine. They were anxious to learn more about it. We hope that you will also be such a person. The knowledge of Christian doctrine is of the utmost importance. There are so many errors and strange teachings about that it makes it necessary to go deeply into the true doctrine. We do this by means of this course based on the Heidelberg Catechism. This is a book of instruction containing questions and answers, which has been in use for more than four hundred years. It is used to teach Christian doctrine to young and old. This catechism does not bring a new doctrine or a doctrine by man, but only says what the Bible teaches. The catechism arranges , the biblical facts in an orderly way: about God, creation, the fall of man, deliverance through the blood of Christ, the work of the Holy Spirit, Who works faith, repentance and Christian conversation. As essential as it is to know this Christian doctrine, it must also be experienced. It is not only meant to change our thinking, but also meant to convert our hearts and renew our conversation. We sincerely wish you this blessing through studying Christian doctrine. The authors of this course Comments Regarding the Questions Each question is followed by an indication about where the answer can be found. Occasionally the answer can be found in a question of the Catechism: This is indicated by (que.). Usually the answer is to be sought in the answer or in the explanation of that answer: in either case the question is followed by (answ.) Sometimes the answer has to be looked up in one or more portions of the Bible, mentioned in or after the question. Illustrations The illustrations in the lessons are by Arie van der Spek. They are freely put at our disposal by courtesy of him and Publisher Den Hertog at Houten, (who shares in the copyrights). We sincerely thank both of them from this place. Table of Contents
Abbreviations of the names of the Bible Books You will find behind some words, in the answers of the catechism, letters of the alphabet. These letters refer to the small letters below the answers of the catechism. There the Bible texts are mentioned on which the answer is founded. The names of the Bible books there are abbreviated. Below you will find a list of abbreviations and the complete names of the Bible books. The Old Testament
The New Testament
Introduction The Heidelberg Catechism Why is this catechism necessary? The Heidelberg Catechism is a booklet about Christian doctrine. Why is this necessary? Wouldn’t just the Bible do? In the Bible we read about the teachings of the prophets and the apostles. About the first Christians, it is written: “And they continued steadfastly in the apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). The instructions of the apostles are what the Bible teaches us. What the Bible teaches us is therefore very important for us. Early in church history already there arose a need for a summary of this doctrine, in order to be able to teach it. A second reason for having a summary of Christian doctrine is that already from the beginning the Christian church was confronted with ideas contrary to the Bible. Therefore, the church had to defend the biblical doctrine against errors. Consequently a short summary appeared as early as in the first centuries of Christianity: the twelve articles of the Apostolic Confession of Faith. It is called like this because they embody the teachings of the apostles. They were used for instruction to the heathens who joined the Christian church. It begins like this: “I believe in God the Father….” Approximately one thousand years later the Heidelberg Catechism was written. This is also only a summary, although more detailed, of biblical teaching. In this catechism, amongst other things the Apostolic Confession of Faith is explained. How the Heidelberg Catechism Came Into Being Through human errors, biblical doctrine was increasingly clouded over in the (Roman) church of the Middle Ages (the time before 1500). After1500, through God’s goodness and under the guidance of men like Luther (in Germany) and Calvin (in Switzerland) a revival movement began. We call this “the Reformation”. The Reformation put the Bible, the Word of God, in the centre again. Subsequently, a need arose for a booklet with a compendium of biblical teaching. Frederick III, the monarch of the German princedom of the Palatinate, ordered two young theologians of the university of Heidelberg (the capital city of the Palatinate), Zacharius Ursinus and Caspar Olivianus, to compose such a book, containing questions and answers. Such a booklet is called a catechism. From this Heidelberg Catechism the youth, but also the congregation had to be instructed in the biblical doctrine. The instructor asks the question and the student answers. The booklet was finished in 1563. Through the centuries up until now, instruction from this catechism has been given in Christian schools and in churches through the preaching of the gospel. God’s children have drawn much comfort from it. The authors don’t say more than what we can read in the Bible. Below each answer there are Bible texts which show us that the answer is based on the Bible. Therefore we can say of the whole Catechism: “The Catechism is true.” And therefore this booklet will never become obsolete. The Structure of the Heidelberg Catechism The catechism deals with three things necessary for man to know that he may die happily: knowledge of his misery of sin , of the deliverance from this misery, and of gratitude for such deliverance. Being saved is receiving forgiveness of sins and peace with God, and being with Him afterwards in perfect blessedness for ever to serve and praise Him. It also includes being eternally thankful for the deliverance from all sins and eternal death. In this course of instruction dealing with the three essential things for man to know, the Apostles’ Creed, the Law of God and the prayer “Our Father” or the Lord’s Prayer will be discussed. As a portion of the Catechism was meant to be dealt with in church each Sunday the Catechism has been divided into Sundays or Lord’s Days. The Heidelberg Catechism has 52 Lord’s days, to correspond with the 52 weeks of the year. Summary of the Contents of the Catechism Introduction Lord’s Day 1 is an introduction. It deals with the great purpose of biblical doctrine (of which the Catechism is a summary): the only comfort in life and death. Next the question is asked, “What is necessary to know, to enjoy this comfort, in order that we may live and die happily?” The answer is, “The knowledge of the three things: misery, deliverance and thankfulness.” These three things make up the principal elements of Christian doctrine and the consequent structure of the remaining part of the Catechism. Part I The first part (Lord’s Days 2-4) deals with the misery of man who is still unconverted and lacks reconciliation (through the forgiveness of sins) and peace with God through faith in Jesus Christ. First and foremost, the question arises, “From where is this misery known?” Out of the Law of God. Related to this is the question, “From where does this misery proceed?” From the sin of Adam in Paradise. Connected to this is the depth of misery: man is utterly incapable to live to God’s honour and is prone to all evil, unless the Spirit of God regenerates him. Finally, temporal and eternal punishments of sin is dealt with. Here a rash pleading of God’s mercy to escape this punishment is rejected. Because of His justice, He cannot turn a blind eye to sin. Reconciliation and peace with God are only possible if the punishment of sin has been fully borne. Part II The second part (Lord’s Days 5-31) deals with redemption. The question is if deliverance is still possible. The answer is: “If God’s justice is satisfied, there is deliverance.” First, the question is dealt with: “How can that redemption be brought about?” Redemption is only possible through satisfaction. This means that the law must be kept perfectly, and the punishment of sin, the wrath of God must be borne. God’s justice must be satisfied. Can man deliver himself or can another creature help him? No, only a Mediator: who in one person is both very God and a perfectly righteous man. That Mediator is Jesus Christ. Then the question arises how we learn to know this Mediator: From the Holy Scriptures, through faith. After this the content of faith is discussed on the basis of the Apostles’ Creed (the confession of the triune God). Next, faith will be gone into more closely: the profit of faith, the relation between faith and good works, where faith proceeds from, and the strengthening of faith through the sacraments, Holy Baptism and Holy Supper. Finally, the communion of saints is discussed. Christian discipline (against false doctrines and offensive sins in the church) being mentioned likewise. Part III The third part (Lord’s Days 32-52), is about thankfulness for deliverance received. Now the fruits of faith receive attention: good works. Not to earn salvation, but to show thankfulness for grace received. Faith and conversion go together: the Christian desires to live according to God’s commandments. Concerning this, the Law of the Ten Commandments is discussed. Here the question arises if perfection is possible, and the big question of how it is possible to live according to the Law. This shows the necessity of prayer. And this again leads to the discussion of the perfect prayer: the Lord’s Prayer.
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