Heidelberg Catechism
The Heidelberg Catechism (Latin Catechesis Palatina ) is the most widespread Catechism of the Reformed Church. He was on the initiative of the Elector Frederick III. mainly created by Zacharias Ursinus and published in 1563 in Heidelberg under the title Catechism or Christian Vnderricht how the wirdt driven into churches VND schools of Chur Pfaltz Princely. The Catechism is also teaching book for church and school, confession, consolation and prayer book, and submitting them for a bountiful amount of edifying literature.
History
The Heidelberg Catechism was from the origin of the Catechism of the Reformed Church of the Palatinate. There he served as a teaching and instruction book in church and school.
Frederick II led 1545/1546 a Lutheran Reformation in the Palatinate, but which was soon suppressed by the Emperor. By the Peace of Augsburg, the new Elector Otto Heinrich had the opportunity in 1556 to introduce the Reformation again. But he already died in 1559 and so could not finish, so ecclesiastical disorder, disputes and disagreement arose his reformation work. [G 1 ] then attempted his successor, Friedrich III. - But in vain - at least in the doctrine of the Eucharist enforce a middle ground, a native of Philipp Melanchthon. In June 1560 he convinced a disputation in Heidelberg by the Reformed communion conception. An accurate and consistent doctrinal basis in church and school, and the introduction of a revised Church Order were necessary. [ G 2]
To realize this, Friedrich III summoned. 1560/1561 several professors to Heidelberg. Including Zacharias Ursinus, a pupil of Melanchthon and Calvin, as well as Caspar Olevian, a pupil of Calvin and friends with the son of Frederick.
On behalf of the elector Ursinus began in 1562 to work on the Catechism. [G 3] Presumably, other professors were involved in the work. In the estate of the Ursinus two different designs found extensive Latin catechism. The shorter design was probably the original version, which was still heavily revised and expanded, with or without parts of the longer design that was intended for academic instruction. Several catechisms were consulted to draw up, including Martin Luther's Small Catechism and Calvin's Geneva Catechism and a Geneva church prayer largely gave the interpretation of the Lord's Prayer. A commission of theologians of the University of Heidelberg, the pastors of the city of Heidelberg and the elector personally was responsible for the final version. Caspar Olevian was, though long accepted, no co-author of the Catechism, but Commissioner and instrumental in the introduction, since he was a pastor in Heidelberg and chief theologian of the church council since 1562. [G 4]
Beginning in 1563 called Friedrich III. to Heidelberg to discuss all superintendents of the Palatinate to the final version and to say goodbye. On January 19, 1563 Elector signed his preface to the catechism. The first edition with 128 questions and answers appeared in March of the same year. [G 5] Subsequently prompted Olevian Friedrich III. the addition of another - the current 80 -. question [G 6 ] In early April, the second edition, now issued with the additional question. Meanwhile created Lagus and Joshua Lambert Pithopoeus a Latin translation of the Catechism. In its third edition, it was divided into ten lessons and at the same time in order to take him a year to be able to 52 Sundays. [G 7]
In August 1563 another conference the Superintendent adopted the new church order, the Preface, the elector signed on November 15. In it, the Catechism also been fully taken. [G 8]
1566 Frederick III was. accused of several Lutheran Dukes at Kaiser Maximilian II, to be deviated from the Augsburg Confession. At the Diet of Augsburg in the Emperor threatened him with the imperial ban, if he discontinues the ecclesiastical changes. Frederick was steadfast, and his faith. Since the majority of the princes was on the Reichstag against his exclusion, the Emperor was unable to act in this regard. One reason, speaking also against a punishment, was the wealth and the political significance of the Palatinate in the Holy Roman Empire. By the reticle of exclusion Friedrich able to continue his work Reformation. [ 9 G ]
The Heidelberg Catechism underwent a rapid and wide dissemination. The Dutch refugee community in Frankenthal took the catechism as well and suggested its use in the Netherlands in 1568 on the Wesel Convention ago. 1571 confirmed this, the Synod of Emden. Since Reformed of the Lower Rhine were present at this synod, he was from 1571 not only the Catechism of the Dutch, but also the Lower Rhine. 1567 took him the Reformed Church in Hungary at the Synod of Debrecen. [G 10]
Around 1580, several countries changed over the Holy Roman Empire to the Reformed faith and took mainly the Heidelberg Catechism. These included Nassau- Dillenburg, Sayn -Wittgenstein, Solms- Braunfels, Wied, Isenburg - Büdingen, Hanau coins mountain, Moers, Palatinate -Zweibrücken, Pfalz- simmering, Anhalt, [G 10] Tecklenburg, Bremen, Bentheim, Lingen and lip.
On the first Reformed General Synod from 7 to 11 September 1610, the United Duchies of Jülich -Cleves -Berg took you to the Catechism as a teaching and instruction book. Although the Reformed Churches of Switzerland understood as non-denominational since the mid 19th century, it was adopted in 1615 by St. Gallen, 1643 Schaffhausen and in the 18th century by Bern. The Synod of Dordrecht 1618-1619 confirmed the Catechism as confession. In 1655 he was introduced to Hesse -Kassel. In 1713 he found together with ecclesiastical regulations input into the deutschreformierten communities in Prussia. In Ostfriesland they used until the early 18th century, the Emden Catechism. Through emigration, moreover, he came to North America and South Africa. [G 11]
The Heidelberg Catechism has been translated into 40 languages and has enjoyed to date global distribution, particularly in countries with reformed coinage such as the Netherlands, Switzerland and Hungary. Only in the French-and English-speaking countries it spread initially were not widely accepted, because there is already either the Confessio Gallicana ( 1559 ) or the Confessio Scotica ( 1560) - and later also the Puritan Confession of Westminster - possessed.
Highest appreciation enjoyed the Heidelberg Catechism also with Karl Barth (see his essay The Christian doctrine after the Heidelberg Catechism ).
In 1977, the Reformed covenant the 80th question from an ecumenical declaration.
For the anniversary " 450 years Heidelberg Catechism " in 2013, several celebrations, lectures and exhibitions, including in Heidelberg and Apeldoorn, planned. The reformed pastor I.R. Günter Twardella has the band Heidelberger book painting created on the occasion, in which he puts together selected texts from the Heidelberg Catechism " in old script with new explanations." In this way Twardella designed for him essential questions of the Catechism in calligraphic font and jewelry and re-interprets them from his theological point of view. The composer Dietrich Lohff The game from the line of Christ written on the occasion of the anniversary, the oratory, which was premiered on 19 January 2013 in Mannheim by the choir of the Protestant Student Community Heidelberg.
Content
The Heidelberg Catechism, which contains 129 questions and answers, is basically divided into three major parts:
- From the human misery ( the knowledge of sin )
- From the man's redemption ( the knowledge of salvation ) From God the Father
- From God the Son
- From God the Holy Spirit
- Of the Sacraments
- From the Holy Baptism
- From the Holy Supper of Jesus Christ
- From prayer
The first two questions serve as a sort of introduction, the first can be understood as a synthesis of the Catechism. The first part opens up to man the knowledge of sin from God's law. The second part deals with the knowledge of salvation. In it, the Apostles' Creed, baptism and the Lord's Supper is treated at the same time. In the final, third part " should be encouraged and reminded the people to live in thought, word and deed for their deliverance from the misery in gratitude ." Furthermore, it is designed in this part of the Decalogue and the Lord's Prayer.
Striking about the theological concept is the fact that all cultic services ( such as prayer ) as the ethical (the " good works " ) are queued in the third part. This is clearly stated that a Reformed perspective, the " good works " never are there to be counted before God. Rather, they are grateful and self-evident answer to the unconditional grace of God which is given to persons is through Christ.
Gradually the people shows the Heidelberg Catechism in its three parts the way of the knowledge of sin through the knowledge of salvation toward a belief corresponding life in gratitude for deliverance from misery.