We move this week to what is likely the most well-known of the three forms of unity—the Heidelberg Catechism. If you have been around the Christian Reformed Church for many years you likely studied it, perhaps memorized parts of it, and might have heard sermons on some of the topics within it. This article will introduce you to the history and theme of the HC. You will find the HC at crcna.org under “Our Faith” if you want to refer to it. I should note that I am deeply indebted to Lyle D. Bierma, Ph.D., for much of the content of this article. I highly recommend his writings on the topic, especially his two books: An Introduction to the Heidelberg Catechism (2005) and The Theology of the Heidelberg Catechism: A Reformation Synthesis (2013).
The historical backdrop of the HC is the reformation in south-western Germany, specifically in the Palatinate, an important state within the Holy Roman Empire. Under the leadership of Elector Frederick III (ruled 1559-76) the HC was commissioned in part to bring together the various Protestant parties, specifically the Lutheran and Reformed. Although Frederick himself was more sympathetic to Reformed-leaning doctrines, the Lutheran territories were required to subscribe to the Augsburg Confession. Fredrick, therefore, wanted this new catechism to fit well with the Augsburg.
Early in his rule, Frederick III found deficits in the spirituality of the young people of the Palatinate. The youth, he wrote in the preface, “are disposed to be careless in respect to Christian doctrine, both in the schools and in the churches of our principality—some indeed being entirely without Christian instruction.” Thus, the catechism would serve to instruct the children of the Palatinate in sound doctrine and offer pastors and teachers a guide for that instruction. The preface also indicates that Frederick intended the HC to be a guide for preaching and a form for confessional unity within the Palatinate.
Frederick gathered a group to write the HC, including the theological faculty of Heidelberg University and all the leaders and chief ministers of the churches. The principal author, however, was most likely Zacharias Ursinus. This combination of theologians and pastors birthed a confession that is remarkable for its theological depth and its pastoral orientation.
The theme of the HC can be seen in the first question and answer: “What is your only comfort in life and in death?” While the Westminster Shorter Catechism opens with “What is the chief end of man?”—a question that primarily engages the head—the HC opens with a question and answer that beautifully brings together heart and head. The theme of comfort gives the HC a warm tone that not only explains the meaning of a doctrine, but also its meaning for us, why it matters to the life and experience of the believer and the Christian community. The HC, in other words, is not a dry, lifeless historical document. Rather, it is a theological document with a clear biblical foundation that explains biblical truths and applies them to the believer.
Look again at the first question and answer: “What is your only comfort ...?” This question is addressed to you. And the answer: “That I am not my own but belong to my faithful savior Jesus Christ ... .” The HC offers more than knowledge; it offers an opportunity to grow in one’s love for God and come to understand how much God loves us.
In an age where anxiety is at record levels and uncertainty about life seems to creep into the news every day, what better could we offer our children—and ourselves—than the comfort that only God can give that is taught in the HC?
About the Author
Mary L. VandenBerg, Ph.D., is professor of systematic theology, emerita, at Calvin Theological Seminary, with a specialization in theological anthropology. Mary lives in Byron Center, Mich., and is a member of LaGrave Christian Reformed Church.