HEIDELBERG CATECHISM

The lessons of this book are based, as were those of the former book, upon the Lord’s Days of the Heidelberg Catechism, each lesson corresponding with an individual Lord’s Day. As much as possible the content and wording are retained in order that, with each lesson, the catechumen may learn the Catechism itself. May the Lord use this means to preserve the Heidelberg Catechism in our churches.

This book covers the last half of the Heidelberg Catechism, Lord’s Days 27-52. It is designed to be used in connection with the Heidelberg Catechism Workbook II, written by Rev. D.H. Kuiper.

The Heidelberg Catechism, the second of our Three Forms of Unity, received its name from the place of its origin, Heidelberg, the capital of the German Electorate of the Palatinate. There, in order that the Reformed faith might be maintained in his domain, Elector Frederick III commissioned Zacharias Ursinus, professor at Heidelberg University, and Caspar Olevianus, the court preacher, to prepare a manual for catechetical instruction. Out of this initiative came the Catechism, which was approved by the Elector himself and by the Synod of Heidelberg and first published in 1563. With its comfort motif and its warm, personal style, the Catechism soon won the love of the people of God, as is evident from the fact that more editions of the Catechism had to be printed that same year. While the first edition had 128 questions and answers, in the second and third editions, at the behest of the Elector, the eightieth question and answer, which refers to the popish mass as an accursed idolatry, was added. In the third edition the 129 questions and answers were divided into 52 Lord’s Days with a view to the Catechism’s being explained in one of the services on the Lord’s Day. That salutary practice is still maintained today, in harmony with the prescription of the Church Order of Dordrecht. In the

Netherlands

the Heidelberg Catechism was translated into the Dutch language as early as 1566, and it soon became widely loved and used in the churches there. It was adopted by several National Synods during the later sixteenth century, and finally included by the Synod of Dordrecht, 1618-1619, among our Three Forms of Unity, a place which it has to this day.

Q. 72. Is then the external baptism with water the washing away of sin itself?

A. Not at all; for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin.1

1 Mat. 3:11; 1 Pet. 3:21; 1 John 1:7; 1 Cor. 6:11.

Q. 73. Why then doth the Holy Ghost call baptism “the washing of regeneration,” and “the washing away of sins”?

A. God speaks thus not without great cause, to wit, not only thereby to teach us that, as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ;1 but especially that by this divine pledge and sign He may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water.2

1 Rev. 1:5; 1 Cor. 6:11.

2 Mark 16:16; Gal. 3:27.

A. Yes; for since they, as well as the adult, are included in the covenant1 and church of God;2 and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them3 no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church, and be distinguished from the children of unbelievers4 as was done in the old covenant or testament by circumcision,5 instead of which baptism is instituted in the new covenant.6

1 Gen. 17:7; Acts. 2:39.

2 1 Cor. 7:14; Joel 2:16; Mat. 19:14.

3 Luke 1:14, 15; Psa. 22:10; Acts 2:39.

4 Acts 10:47; 1 Cor. 12:13; 1 Cor. 7:14.

Not at all; for the blood of Jesus Christ only, and the Holy Spirit, cleanse us from all sin.

2. Why then is baptism called “the washing of regeneration” and “the washing away of sins”?

To teach us that, as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Christ. Revelation 1:5; I Corinthians 6:11.

3. Is there further reason God teaches us that baptism is the washing away of sins?

That by this divine pledge He may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water.

Yes, for they as well as the adult are included in the covenant and church of God.

Genesis 17:7, “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.”

Redemption from sin by the blood of Christ, and the Holy Spirit, the author of faith, are promised to them no less than to the adult. Psalm 22:9, 10; Mark 10:13-16.

7. Can you prove from Scripture that redemption from sin and the Holy Spirit are promised to children of believers?

Acts 2:39, “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”

By this sign of the covenant they are admitted into the Christian church and distinguished from the children of unbelievers. Acts 10:47; I Corinthians 12:13.

9. How were children of the covenant in the Old Testament distinguished from the children of unbelievers?

By circumcision, which is replaced in the New Testament by baptism. Colossians 2:10-13.

Q. 75. How art thou admonished and assured in the Lord’s Supper that thou art a partaker of that one sacrifice of Christ, accomplished on the cross, and of all His benefits?

A. Thus: That Christ has commanded me and all believers to eat of this broken bread and to drink of this cup in remembrance of Him, adding these promises: first, that His body was offered and broken on the cross for me, and His blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me and the cup communicated to me; and further, that He feeds and nourishes my soul to everlasting life, with His crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.1

1 Mat. 26:26-28. Mark 14:22-24. Luke 22:19, 20. 1 Cor. 10: 16, 17. 1 Cor. 11: 23-25.

Q. 76. What is it then to eat the crucified body and drink the shed blood of Christ?

A. It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the pardon of sin and life eternal;1 but also, besides that, to become more and more united to His sacred body by the Holy Ghost, who dwells both in Christ and in us;2 so that we, though Christ is in heaven and we on earth,3 are notwithstanding flesh of his flesh, and bone of his bone;4 and that we live and are governed forever by one Spirit, as members of the same body are by one soul.5

1 John 6:35, 40, 47, 48, 50, 51, 53, 54.

3 Acts 3:21. Acts 1:9-11. 1 Cor. 11:26.

4 Eph. 5:29-32. 1 Cor. 6:15, 17, 19. 1 John 3:24.

5 John 6:56-58. Eph. 4:15, 16.

Q. 77. Where has Christ promised that He will as certainly feed and nourish believers with His body and blood, as they eat of this broken bread and drink of this cup?

A. In the institution of the supper, which is thus expressed:1 The Lord Jesus, the same night in which he was betrayed, took bread, ....2-4

1 1 Cor. 11:23, &c. Mat. 26:26. Mark 14:22. Luke 22:19.

2 Ex. 24:8. Heb. 9:20.

3 Ex. 13:9. 1 Cor. 11:26. 4 1 Cor. 10:16, 17.

1. How are you admonished and assured in the Lord’s Supper that you are a partaker of the one sacrifice of Christ on the cross?

Christ has commanded me and all believers to eat the broken bread and drink the cup in remembrance of Him. Matthew 26:26-28; Mark 14:22-24.

That His body was broken and His blood shed for me as certainly as I see the bread broken and the cup communicated to me. Luke 22:19-20.

That He feeds and nourishes my soul to everlasting life with His crucified body and shed blood, as assuredly as I receive and taste the bread and cup of the Lord. I Corinthians 11:23-29.

4. What is it, then, to eat the crucified body and drink the shed blood of Christ?

It is to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain pardon of sin and life eternal. II Timothy 1:12.

We are more and more united to Christ’s sacred body by the Holy Spirit, who dwells both in Christ and in us. I Corinthians 12:11, 12.

1) that we, though Christ is in heaven and we on earth, are notwithstanding “flesh of His flesh, and bone of His bone.” Ephesians 5:30.

2) and that we live and are governed forever by one Spirit as members of the same body are by one soul. John 6:56-58.

A. Not at all; but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God;1 so the bread in the Lord’s Supper is not changed into the very body of Christ,2 though agreeably to the nature and properties of sacraments,3 it is called the body of Christ Jesus.

1 1 Cor. 10:1-4. 1 Pet. 3:21. John 6:35, 62, 63.

2 1 Cor. 10:16, &c. 1 Cor. 11:20, &c.

3 Gen. 17:10, 11, 14. Ex. 12:26, 27, 43, 48. Acts 7:8. Mat. 26:26. Mark 14:24.

Q. 79. Why then doth Christ call the bread His body, and the cup His blood, or the new covenant in His blood; and Paul, the “communion of the body and blood of Christ”?

A. Christ speaks thus not without great reason, namely, not only thereby to teach us that as bread and wine support this temporal life, so His crucified body and shed blood are the true meat and drink whereby our souls are fed to eternal life;1 but more especially by these visible signs and pledges to assure us that we are as really partakers of His true body and blood (by the operation of the Holy Ghost) as we receive by the mouths of our bodies these holy signs in remembrance of Him;2 and that all His sufferings and obedience are as certainly ours as if we had in our own persons suffered and made satisfaction for our sins to God.3

1 John 6:51, 55, 56.

2 1 Cor. 10:16, 17. 1 Cor. 11:26-28. Eph. 5:30.

Rom.

5:9, 18, 19. Rom. 8:4.

No, but as the water in baptism is not changed into the blood of Christ, so the bread and wine in the Lord’s Supper is not changed into the very body and blood of Christ. John 6:63.

Because this is agreeable to the nature and properties of sacraments, the bread and wine being only signs and confirmations appointed by God.

To teach us that, as bread and wine support this temporal life, so Christ’s body and blood are the true meat and drink whereby our souls are fed to eternal life.

4. Of what does Christ assure us by the visible signs and pledges of the Lord’s Supper?

That we are as really partakers of His true body and blood, as we receive by our mouths these holy signs in remembrance of Him. I Corinthians 10:15, 16.

6. What does the Holy Spirit work in us by which we are able to eat and drink Christ?

That all of Christ’s sufferings and obedience is ours, as if we had in our own persons made satisfaction to God for our sins. Romans 5:9, 18, 19.

Q. 80. What difference is there between the Lord’s Supper and the popish mass?

A. The Lord’s Supper testifies to us that we have a full pardon of all sin by the only sacrifice of Jesus Christ, which He Himself has once accomplished on the cross;1 and that we by the Holy Ghost are ingrafted into Christ,2 who according to His human nature is now not on earth, but in heaven at the right hand of God His Father,3 and will there be worshiped by us4—but the mass teaches that the living and dead have not the pardon of sins through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshiped in them; so that the mass, at bottom, is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry.5

1 Heb. 7:27. Heb. 9:12, 26. Mat. 26:28. Luke 22:19, 20. 2 Cor. 5:21.

2 1 Cor. 6:17. 1 Cor. 12:13. 3 Heb. 1:3. Heb. 8:1, &c.

4 John 4:21-23. Col. 3:1. Phil. 3:20. Luke 24:52, 53. Acts 7:55.

5 Isa. 1:11, 14. Mat. 15:9.

Col.

2:22, 23. Jer. 2:13.

A. For those who are truly sorrowful for their sins,1 and yet trust that these are forgiven them for the sake of Christ, and that their remaining infirmities are covered by His passion and death;2 and who also earnestly desire to have their faith more and more strengthened, and their lives more holy;3 but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves.4

1 Mat. 5:3, 6. Luke 7:37, 38. Luke 15:18, 19.

2 Psa. 103:3. 3 Psa. 116:12-14. 1 Pet. 2:11, 12.

4 1 Cor. 10:20, &c. 1 Cor. 11:28, &c. Tit. 1:16. Psa. 50:15, 16.

Q. 82. Are they also to be admitted to this supper, who, by confession and life, declare themselves unbelieving and ungodly?

A. No; for by this the covenant of God would be profaned, and His wrath kindled against the whole congregation;1 therefore it is the duty of the Christian church, according to the appointment of Christ and His apostles, to exclude such persons,2 by the keys of the kingdom of heaven, till they show amendment of life.

1 1 Cor. 10:21. 1 Cor. 11: 30, 31. Isa. 1:11, 13. Jer. 7:21. Psa. 50:16, 22.

That the living and the dead have not the pardon of sins through Christ’s sufferings unless Christ is also daily offered for them by the priests.

2. What comforting truth does the Lord’s Supper teach in contrast to the mass?

That we have full pardon of all sin by the only sacrifice of Jesus which He Himself has once accomplished on the cross. Hebrews 7:27; 9: 12, 26.

That Christ is bodily under the form of bread and wine, and therefore is to be worshiped in them.

That according to His human nature He is now not on earth, but in heaven, and will there be worshiped by us. Ephesians 4:10; Hebrews 1:3.

It is a denial of the one sacrifice of Christ on the cross, and also an accursed idolatry.

For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ. Matthew 5:3, 6; Luke 7:37, 38; 15: 18, 19.

They must desire to have their faith more and more strengthened, and their lives made more holy. Psalm 116: 12-14; I Peter 2:11, 12.

Those who do not turn to God with sincere hearts eat and drink judgment to themselves, not discerning the Lord’s body. I Corinthians 11:28, 29.

9. May those who by confession and walk declare themselves to be ungodly be admitted to the Supper?

No, for by this God’s covenant would be profaned and His wrath kindled against the whole congregation. Psalm 50:16; I Corinthians 10:21.

To exclude these people by the keys of the kingdom until they show amendment of life. Matthew 18:17, 18.

A. The preaching of the holy gospel, and Christian discipline,2 or excommunication out of the Christian church;3 by these two, the kingdom of heaven is opened to believers, and shut against unbelievers.

Q. 84. How is the kingdom of heaven opened and shut by the preaching of the holy gospel?

A. Thus: when according to the command of Christ1 it is declared and publicly testified to all and every believer, that, whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God, for the sake of Christ’s merits;2 and on the contrary, when it is declared and testified to all unbelievers, and such as do not sincerely repent, that they stand exposed to the wrath of God and eternal condemnation, so long as they are unconverted;3 according to which testimony of the gospel God will judge them, both in this and in the life to come.

2 John 3:18, 36. Mark 16:16.

3 2 Thes. 1:7-9. John 20:21-23. Mat. 16:19.

Rom.

2:2, 13-17.

Q. 85. How is the kingdom of heaven shut and opened by Christian discipline?

A. Thus: when according to the command of Christ,1 those who under the name of Christians maintain doctrines, or practices inconsistent therewith,2 and will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the church,3 or to those who are thereunto appointed by the church;4 and if they despise their admonition, are by them forbidden the use of the sacraments;5 whereby they are excluded from the Christian church, and by God Himself from the kingdom of Christ; and when they promise and show real amendment, are again received as members of Christ and His church.6

2 1 Cor. 5:11, 12. 3 Mat. 18:15-18.

4 Rom. 12:7-9. 1 Cor. 12:28. 1 Tim. 5:17. 2 Thes. 3:14.

5 Mat. 18:17. 1 Cor. 5:3-5.

6 2 Cor. 2:6-8, 10, 11. Luke 15:18.

It is the admonition and discipline the church is called to administer upon impenitent members. Matthew 16:19.

There are two: the preaching of the holy gospel, and Christian discipline of excommunication out of the Christian church.

3. Why are the preaching and Christian discipline called the keys of the kingdom?

Because by them the kingdom of heaven is opened to believers and shut against unbelievers. John 20:23.

When it is publicly testified to all believers that, when they receive the gospel by faith, all their sins are forgiven them for the sake of Christ’s merits. John 3:16-18, 36.

When it is declared to all who do not sincerely repent, that they stand exposed to the wrath of God and eternal condemnation so long as they are unconverted. John 3:16-18, 36. II Thessalonians 1:7-9.

When those who, under the name of Christians, maintain doctrines and practices inconsistent with that name. I Corinthians 5:12, 13; Titus 3:10, 11.

When, after having been often brotherly admonished, they are complained of to the elders of the church. Matthew 18:15-17.

He is forbidden the use of the sacraments, by which he is excluded from the Christian church, and by God from the kingdom of Christ. Matthew 18:17, 18; I Corinthians 5:3-5.

Only when they promise and show real amendment of life may they again be received as members of Christ and His church. II Corinthians 2:6-11.

Q. 86. Since then we are delivered from our misery merely of grace, through Christ, without any merit of ours, why must we still do good works?

A. Because Christ, having redeemed and delivered us by His blood, also renews us by His Holy Spirit after His own image; that so we may testify by the whole of our conduct our gratitude to God for His blessings,1 and that He may be praised by us;2 also, that every one may be assured in himself of his faith by the fruits thereof;3 and that by our godly conversation others may be gained to Christ.4

1 1 Cor. 6:19, 20. Rom. 6:13.

Rom.

12:1, 2. 1 Pet. 2:5, 9, 10.

2 Mat. 5:16. 1 Pet. 2:12.

3 2 Pet. 1:10. Gal. 5:6, 24.

4 1 Pet. 3:1, 2. Mat. 5:16.

Rom.

14:19.

Q. 87. Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not converted to God?

A. By no means; for the Holy Scripture declares that no unchaste person, idolator, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.1