Calvin Synod Herald, 2000 (101. évfolyam, 1-12. szám)

2000-05-01 / 5-6. szám

CALVIN SYNOD HERALD

5

The Heidelberg Catechism: Then and Now

by Rev. Dr. Deborah Rahn Clemens

(This is an excerpt of the address given at the Evangelical and Reformed Historical Society meeting, October 16,1999)

Other than Luther’s, no other catechism has had more long lasting and widespread influence than the Heidelberg Cathechism. It was written as the doctrinal foundation of our German Reformed church. It is appropriately known as a second-generation Reformation document. It was not published until 1563, years after Luther’s and Zwingli’s death. It was written with an undeniable political agenda behind it. Mandated by the Palatinate Prince Frederick III, the catechism was created with the purpose of being a unifying force, an irenic voice that could witness to the one Lord, one faith, one baptism professed by all. It is intentionally ecumenical. Frederick had struggled to understand the issues which separated the Swiss in the South from the Lutherans in the North. As soon as he decided to carry his territory into the fresh, pure, liberating Christian fellowship “reformed” according to God’s Holy Word - the sorry prince found himself hopelessly embroiled in a war. Is the Presence of Christ in, with and under the sacramental bread or merely symbolically recalled in the Holy Supper? If we are saved by faith alone, how do we use the Old Testament? Can the Incarnate Lord be in solidarity with us and still be sovereign in heaven? Is it Faith or Grace when you really come down to it?

Instead of dragging his citizens into either one of these Protestant camps, Frederick deliberately sought out from the international world of the time young skilled theologians who were personally invested in the cause of Protestant union. They were spiritual disciples of men like Martin Bucer, Peter Martyr, and Heidelberg’s own Philip Melanchthon. Among them were Frenchman Peter Boquinus, Italian and former Jew Emmanuel Tremellius, Caspar Olevianus, refugee from the Catholic territory of Trier; Diller, Zuleger, Cirler, and Erastus. Last to be called, but certainly not least, was Zacharias (Bear) of Breslau, a.k.a., Ursinus. As newly appointed professor of systematic theology in Heidelberg University, Ursinus produced a large catechism or Summa Theologiae as a comprehensive theology for teaching students training for the ministry. He then wrote a small catechism to be used with children and laity. When Prince Frederick reviewed the work, he found it to be theologically sound. From that point on, Ursinus became the leading apologist for palatinate theology. His two catechisms were then edited, refined, and combined into our Heidelberg Catechism and first published in January, 1563. The prince wrote the preface himself.

The Heidelberg Catechism was then positioned between the Order for Holy Baptism and the Order for Holy Communion in the Palatinate liturgy. This made a statement in itself. The Catechism was not intended to be a purely rationalistic document reserved for the classroom or academy. It too was an expression of faith and was seen as an integral part of the spiritual life of the community. Liturgy and Catechism were to be embraced jointly.

Once it hit the presses, Prince Frederick III himself was accused and brought to trial for heresy. The supposed crime: that the Cathechism had moved the Palatinate away from the only permissible expression of Protestantism: The Augsburg Confession. And since the Palatinate had now deviated from this faith, Frederick risked Catholic military action. Frederick was baffled. He personally had signed as an adherent to the Augsburg Confession and did not see any conflict between that document and his catechism. Frederick could have escaped trial by blaming any theological misgivings on Ursinus himself. But the king refused to take a coward’s way out. He stood by the work referring to it as “our catechism.”

Once legitimatized, the Heidelberg Cathechism became a symbol of Reformed bodies throughout the world translated into many, many languages. Due to its rich content, solid theology, and ecumenical spirit, it remains a standard in countless churches to this very day. It’s got staying power. It is first and foremost baptismal. The structure of the catechism is fashioned to follow the basic spiritual pilgrimage of the average individual. The book itself contains 129 questions and answers explaining the Apostles’ Creed, the sacraments, the Ten Commandments, and the Lord’s Prayer in that order. The questions are grouped into 52 Lord’s Day intervals. This was so that the questions could be studied in families and preached at Sunday afternoon gatherings and covered within the course of one year. It is also separated into nine larger portions designed to be read in corporate worship, nine separate Sunday mornings. One distinctive feature of the Heidelberg is that it is intended for all ages. We never grow beyond it. Any concept of it being just a text for youth or adolescents is totally alien to it. The Cathechism was embraced by all, less like a workbook, more like devotion. Thoughts of this catechism being tyrannical or oppressive simply didn’t occur. Instead, our members treasured the catechism almost universally.

News from the Evangelical and Reformed Historical Society UCC, January 2000 - Vol. 27, No. 2.

GOSSIPERS SHUT UP LUKE WARM FOLK FIRE UP SLEEPING FOLK WAKE UP ESTRANGED FOLK MAKE UP DEPRESSED FOLK LOOK UP DISHONEST FOLK “FESS UP” DISCOURAGED FOLK CHEER UP DISGRUNTLED FOLK SWEETEN UP SOLDIERS OF CHRIST STAND UP!