Lectures On The Heidelberg Catechism - RCUS

14COMMENTARY ON THE HEIDELBERG CATECHSIMThe old English translation contains considerable matter whichis not to be found in either of the Latin copies now in our possession. We have in several instances taken the liberty of inserting short extracts, changing the style, and construction of manyof the sentences so as to adapt it to the taste of the modernreader. Whenever this is done it is marked by the word“addenda.”It is not deemed necessary to say any thing in reference to themerits of these lectures. All who have any acquaintance with thecharacter of Ursinus, and of the important position which heoccupied in the church in the sixteenth century—the time of theglorious Reformation—can have but one opinion respectingtheir merits. We may add, however, that a number of importanttestimonies might readily be furnished; but we prefer rather tolet the Book speak for itself, having {vii} the assurance thatnone can peruse its pages with proper care without beinginstructed and profited.These lectures present a complete exposition of all the leadingdoctrines of the Christian religion in a most concise and simpleform, adapted not only to those who are accustomed to read andthink, but also to a very great extent to the common reader. Noris this done in an outward, mechanical manner, but it introducesus at once into the inmost sanctuary of religion, which all aremade to feel is not a mere form or notion, or doctrine, but lifeand power, springing from Christ, “the Way, the Truth and theLife.”To the German Reformed Church these lectures should possessmuch interest. No work could well be published at this time,which should be in greater demand. It may indeed, be said tomeet a want which has been extensively felt in our church, notonly by the ministry, but also by the laity. Many persons haveoften asked for some work which would give a complete andfaithful exposition of the doctrines contained in our excellentsummary of faith—the Heidelberg Catechism. Such a work has

TRANSLATOR’S PREFACE15been greatly needed for years past, and cannot fail to accomplish a number of important and desirable ends. And as Ursinuswas the chief compiler of this symbol, he must always beregarded as the most authoritative expounder of the doctrineswhich it contains. Great exertions should, therefore, be made tohave his Commentary placed in every family belonging to ourReformed Zion.But while these Lectures possess a peculiar interest to the German Reformed Church, it should not for a moment be supposedthat they have merely a denominational interest, which may besaid to be true of many works. They are like the excellent symbol of which they profess to give a complete and faithful exposition, truly catholic and general. Nor could the book well beotherwise if true to itself. A faithful exposition of the Apostles’creed, the Decalogue and Lord’s Prayer, which enter so largelyinto the Heidelberg Catechism, cannot fail to be of general interest to all those who love and pray for the prosperity and comingof Christ’s kingdom. May we not therefore, fondly anticipate arapid and extensive circulation of the book in the differentbranches of the Christian Church.We do not of course intend to be understood as giving anunqualified approval of every view and sentiment contained inthese lectures. It is sufficient to say that they are, as a whole,truly orthodox, and well adapted to promote the cause of truthand godliness. They are characterized throughout by earnestness and independence of thought. The {viii} writer everywhere speaks as one who feels the force and importance of theviews which he presents. It should also be borne in mind thatthe value of a book does not consist in its agreement and harmony with the views and opinions generally received and entertained, which may be said to be true of many works which afterall do not possess any great value, containing nothing more thana repetition of what has been often said in a more impressivemanner. Such, however, is not the chief recommendation of the

16COMMENTARY ON THE HEIDELBERG CATECHSIMbook which we here present to the Christian public: for while itmay be said to be in harmony with the doctrines which havebeen held by the church from the very beginning, it is at thesame time earnest, deep, and independent, and well calculatedat every point to awaken thought and enquiry.Conscious of having labored hard and diligently to give a goodand faithful translation of these lectures, we now commit themto the public, not without much diffidence, with all the imperfections attending the present translation, with the hope andprayer that they may accomplish the objects we have had inview, and that the reputation of the lectures themselves may bemade to suffer no injury from the form in which they nowappear.George W. WilliardColumbus, Ohio, Sept. 1851

ZACHARIAS URSINUS AND THE HEIDELBERG CATECHISM17ZACHARIAS URSINUSAND THE HEIDELBERG CATECHISMBY DR. C. B. HUNDESHAGEN2TWO periods are plainly visible in the Reformation in Germany:one when the great religious movement rose under the personalguidance of its first leaders, when with full hands they scatteredabroad the blessed seeds of gospel truth; the other, when thefirst generation had been called home from their labors, and asecond took up their work, guarding the Lord’s ripening harvest,weeding out all foreign growths, and plucking up each growingtare—in a word, the period of the compacting of the evangelicalcommunion into denominations with their various confessionsof faith. To this period belongs Ursinus. A member of thereformed church of Germany, he is perhaps the most renownedand honored of all her theologians in the many countries inwhich the reformed church has taken root. To him chiefly weowe that most popular catechism and book of instruction, theHeidelberg Catechism, which, accepted by reformed peopleeverywhere, has now entered upon its fourth century of usefulness.Zacharias Bär,3 born July 18, 1534, was the son of respectablealthough not wealthy parents. His father, Andreas Bär, was at thetime of his son’s birth a deacon of the Mary Magdalene church2. Instead of the original “Introduction” by John W. Nevin, thepresent editor has provided a sketch taken from Lives of theLeaders of Our Church Universal, edited by Dr. Ferdinand Piperand Henry Mitchell MacCracken. Philadelphia: PresbyterianBoard of Publication, p. 300-308, and written by Dr. C. B. Hundeshagen, church councilor and professor of theology inHeidelberg. This essay has been revised somewhat for inclusionhere.3. Ursinus is Latin for “bear.”

18COMMENTARY ON THE HEIDELBERG CATECHSIMof Breslau. Latter he became ecclesiastical inspector and teacherof theology in the Elizabeth school of Breslau. His mother, AnnaRoth, was of noble descent. Young Bär early showed great talents, which were carefully fostered by his father and teachers.When hardly sixteen (1550), he was advanced enough in learning to be sent to Wittenberg University. Such hopes of his futurewere excited by his school testimonials that the council andmerchant guild of his native town resolved to help him with ayearly stipend.He spent nearly seven years in Wittenberg, interrupted in histhird year by the plague, which along with the condition of political affairs made his return to Breslau seem advisable. It was nowthe last decade of the labors of Philip Melanchthon, which hadblessed so many thousands of youths by teaching the gospel atthis center of the Reformation. It was also the time when thepeace of the church was disturbed by the intense controversiesbetween the various disciples of Luther and with the followers ofCalvin over the doctrine of the Supper and the person of Christ.Melanchthon’s last days were greatly saddened by the spiteful,abusive spirit of the zealots for the extreme tenets of Luther.4Young Bär had been reared in Breslau in the Melanchthon views.He attached himself closely to his revered teacher and was lovedby him as a father. He was permitted to accompany Melanchthon to Worms (1557), to attend a church conference. After itsclose the promising youth was enabled by the help of generousrelatives to travel for purposes of study. He chose to travel byway of Heidelberg and Strassburg to Basel and Zurich, fromthere to Lausanne and Geneva, and then by way of Lyons andOrleans to Paris. Returning to Wittenberg in September of 1558,he visited Tübingen, Ulm, and Nurnberg.4. [These men were known as the Gnesio-Lutherans, or ‘original’Lutherans.]

ZACHARIAS URSINUS AND THE HEIDELBERG CATECHISM19Melanchthon’s powerful recommendations secured him everywhere an excellent reception. Calvin was then living, as wereother founders and leaders of the reformed church. Ursinus (touse now his learned title) made the personal acquaintance ofnearly all of them, and won their profound esteem and love.Calvin made him a present of his works, recording in them, withhis own hand, his regard for the young man, with his goodwishes. The journey was of great use to Ursinus. In Paris heincreased his knowledge of Hebrew, acquired facility withFrench, and obtained a deeper insight into the state of thechurch in the various countries and districts which he visited.Throughout his life he maintained the acquaintances he hadformed during this year, and this with important ramifications.Meanwhile, his friends in Breslau had been striving to obtain anappointment at his home town for their scholar. An appointment as teacher in the Elizabeth Gymnasium was secured forhim upon his return to Wittenberg. He accepted it from love andgratitude, yet with a heavy heart, for the strife between the parties of Luther and Melanchthon was so hot there that he doubtedhis ability to maintain a public neutrality in the midst of it. Hisconvictions, too, which were ripened by travel, inclined to adecided adoption of the views of the Zurich theologians andCalvin. Though at one with Melanchthon in his love of peace,and thoroughly attached to the good man to the end, he couldnot approve his master’s wavering between the views of Lutherand Calvin, and refraining from an open expression of his opinions. Thus Ursinus was soon identified by some in Breslau as aCalvinist. He replied to his assailants in an able production, yethe longed to leave a position which had now grown painful. Afew days after the death of Melanchthon he received permissionto leave. The best testimonials were given him, and the desirewas expressed that he would soon accept some other position inhis native city.

20COMMENTARY ON THE HEIDELBERG CATECHSIMHis surrender of office was a sacrifice cheerfully made to hisdeep convictions. When asked by his uncle Roth where hewould go, he frankly replied, “I will leave my fatherland, andthat cheerfully, since it does not allow the confession of a faithwhich I cannot conscientiously give up. If Philip, my bestbeloved teacher, were living, I would go to none save him. Nowthat he is dead, I will go to the men of Zurich, who, though littlethought of here, have a renown in other churches which ourpreachers can never destroy. They are pious, learned, and greatmen, with whom I am determined to spend the remainder of mydays. For the rest God will provide.”He did as he had said. Without tarrying in Wittenberg, wheresome would gladly have made him one of their number, he hastened to Zurich where he arrived October 3, 1560. Here herenewed his intimacy with the pastors and theologians of thatcity, especially with Heinrich Bullinger and Peter Martyr Vermigli. To the latter he felt especially drawn, and counted himselffortunate in enjoying his “heavenly instruction.” Ursinus prizedthe privilege allowed to him in Zurich of freely speaking his convictions and holding communion with men of like belief. Yet forall this, his love for his home was no less ardent. He wrote fromZurich: “If our people would consent to my teaching, openly andofficially, the doctrines of the Swiss churches on the sacraments,divine providence and election, free will and church traditions,and would maintain church discipline, I could soon show themwith what burning zeal my heart is filled for my fatherland.” Yetthe hope of his Breslau friends that he would return was neverrealized. Soon a wider and more fruitful field of labor opened tohim among the Reformed churches of the Palatinate.At that time Otto Henry, elector of the Palatinate, was dying (February 12, 1559). He was succeeded by Frederick III, duke of Simmern. In him were found the noblest princely qualities, andabove all the fear of God. He had promoted reform in his littledukedom, as decidedly as Otto in his electorate. Otto stood by

ZACHARIAS URSINUS AND THE HEIDELBERG CATECHISM21the Lutheran views as held by Melanchthon. Frederick became adecided Calvinist. Following the rule adopted by the GermanReichstag (1555), that each prince should decide the religion ofhis state, Frederick strove to give the Calvinistic confession, towhich he honestly adhered, the predominance. The faculty oftheology in Heidelberg was designed to aid him in this effort.It was Frederick’s great desire to attract the revered Peter MartyrVermigli to Heidelberg from Zurich. But Vermigli, pleading hisold age, recommended young Ursinus in his place. Thus in histwenty-seventh year Ursinus became one of the pillars of theReformed church in the Palatinate. The renown of Ursinus andhis associates went far beyond the limits of the university, forHeidelberg became the ‘Geneva’ of the German ReformedChurch. Ever since it has been counted a stronghold of thereformed faith.Ursinus’s chief work in Heidelberg was to be superintendent ofSapienz College, a preachers’ seminary, which was designed tobe a home to the students of theology, and yet a part of the university. It had been founded by Otto Henry to supply the call forpreachers in his territory. Even in his days, several men who professed the reformed theology were placed in the university,among them Peter Boquin, a fugitive French Calvinist, whobecame professor of theology. Otto’s court preacher, MichaelDiller, also held to the reformed faith.It was Frederick, however, who first thought of making the university and theological faculty decidedly Calvinist. Taking theadvice of the Zurich and Geneva divines, he added to Boquin,Emmauel Tremellius and Caspar Olevianus, who had been apupil of Calvin. The celebrated Jerome Zanchius joined them in1568. Frederick enlarged the college to accommodate seventystudents, and placed it under the consistory.To conduct the training of so many candidates was no slight taskfor young Ursinus. He was called to lecture not only upon theology, but also on preaching and catechizing. Even general lessons

22COMMENTARY ON THE HEIDELBERG CATECHSIMin philosophy were undertaken by him when required. Hereceived the degree of doctor in August 28, 1562, and wasinstalled in the chair of dogmatics, which had been held for atime by Olevianus. After six years he resigned this to JeromeZanchius, on account of his other pressing duties. Only in theestablishment and organization of the churches in the Palatinatehe took less share than his friend Olevianus. Olevianus wasespecially adapted for practical church business, for establishinga new order of public worship and a church consistory. The latter, composed of ministers and elders, was to exercise authorityin school and church matters. Olevianus was thereby releasedfrom university duties, made a member of the consistory, andgiven a place as preacher in Heidelberg.Ursinus’ lectures at the college demanded from him thorough,conscientious preparation. Furthermore, there were scholarlyworks to be written due to the theological ferment of the times.A multitude of special duties was devolved upon him by theelector. Whenever Frederick wanted a scholarly presentation ofthe Calvinistic faith, he made Ursinus his spokesman, champion, and critic. Of all Ursinus’s works of this kind, none was soimportant as his share in composing the Heidelberg Catechism.Frederick found in the beginning of his reign that the catechetical instruction of youth in his dominions was sadly neglected, orat least left to the pleasure of each individual pastor. He foundneed of a positive and uniform training in the Christian faith,and of a catechism which should state the chief Christian doctrines clearly amid comprehensively. Thus not only would theyoung and unlearned be better cared for, but preachers andschool-masters would have a definite guide and rule to go by intheir instructions, and would not be left to inculcate any newdoctrine that entered their heads, with little Scriptural support.Ursinus and Olevianus were commissioned by the elector forthis work, and entered upon it with all the zeal and affectionwhich such a work required. They first studied conscientiously

ZACHARIAS URSINUS AND THE HEIDELBERG CATECHISM23the excellent catechisms already existing in the reformedchurch, and especially those by Calvin and John á Lasco. Fromthis material Ursinus made drafts of two catechisms, a largerand a shorter, both in Latin. These were designed to serve as anintroduction to a work for the people, and to set forth the doctrines which it should present. They served the purpose. Thesedrafts by Ursinus were rendered into German by him and hisassociate, and after a great many changes, were published inwhat is now known as the Heidelberg Catechism.In the clear, concise German style, we may see the part taken byOlevianus, also, in the arrangement so much admired, in thedivision into three parts, and the simple Biblical construction.The two men each displayed their peculiar merits in the composition of the catechism. A careful study of it will show thatbesides being a text-book for youth, it was designed to be a briefcompendium of theology, a kind of confession of faith for thechurch of the Palatinate. Many points are therefore more fullytreated in it than in other catechisms of the time period whichwere meant simply for youth. It not only transcends the needsof youth in some particulars, but in the doctrines of salvationwhich especially suit the age of childhood it employs expressions which require for their full understanding the riper experience of mature minds.Yet this exceptional manner of treating subjects was no detriment to the catechism as a manual for youth. Its merit, besidesthese things, arose from the simplicity and naturalness of itsdivisions: (1.) Of man’s misery (2.) Of man’s redemption (3.) Ofthankfulness. In each division we find a masterly treatment ofdetails. Under the first head, the ten commandments are nottreated in detail, as was the case in Luther’s catechism, but onlyin their summary in Chri

the commentary of dr. zacharaias ursinus on the heidelberg catechism translated from the original latin