PREPARATION AND PUBLICATION OF THE CATECHISM.
The Heidelberg Catechism, as it is called after the city of its birth, or the Palatinate (also Palatine) Catechism, as it is named after the country for which it was intended, was prepared on the basis of two Latin drafts of Ursinus and a German draft of Olevianus. The peculiar gifts of both, the didactic clearness and precision of the one, and the pathetic warmth and unction of the other, were blended in beautiful harmony, and produced a joint work which is far superior to all the separate productions of either. In the Catechism they surpassed themselves. They were in a measure inspired for it. At the same time, they made free and independent use of the Catechisms of Calvin, Lasky, and Bullinger. The Elector took the liveliest interest in the preparation, and even made some corrections.
In December, 1562, Frederick submitted the work to a general synod of the chief ministers and teachers assembled at Heidelberg, for revision and approval. It was published early in 1563, in German, under the title 'Catechismus, Or Christian Instruction, as conducted in the Churches and Schools of the Electoral Palatinate.' [1006] It is preceded by a short Preface of the Elector, dated Tuesday, January 19, 1563, in which he informs the superintendents, clergymen, and schoolmasters of the Palatinate that, with the counsel and co-operation of the theological faculty and leading ministers of the Church, he had caused to be made and set forth a summary instruction or Catechism of our Christian religion from the Word of God, to be used hereafter in churches and schools for the benefit of the rising generation.
THE THIRD EDITION AND THE EIGHTIETH QUESTION.
There appeared, in the year 1563, three official editions of the Catechism with an important variation in the eightieth question, which denounces the Romish mass as 'a denial of the one sacrifice of Christ, and as an accursed idolatry.' In the first edition this question was wanting altogether; the second edition has it in part; the third in full, as it now stands. [1007] This question was inserted by the express command of the Elector, perhaps by his own hand, as a Protestant counter-blast to the Romish anathemas of the Council of Trent, which closed its sessions Dec. 4, 1563. Hence the remark at the end of the second and third editions: 'What has been overlooked in the first print, as especially on folio 55 [which contains the eightieth question], has now been added by command of his electoral grace. 1563.'
The same view of the Romish doctrine of transubstantiation and the sacrifice of the mass was generally entertained by the Reformers, and is set forth as strongly in the Articles of Smalcald and other symbolical books, both Lutheran and Reformed. It must be allowed to remain as a solemn protest against idolatry. But the wisdom of inserting controversial matter into a catechism for the instruction of the youth has been justly doubted. The eightieth question disturbs the peaceful harmony of the book, it rewards evil for evil, it countenances intolerance, which is un-Protestant and unevangelical. It provoked much unnecessary hostility, and led even, under the Romish rule of the Elector Charles Philip, in 1719, to the prohibition of the Catechism; but the loud remonstrance of England, Prussia, Holland, and other Protestant states forced the Elector to withdraw the tyrannical decree within a year, under certain conditions, to save appearances.
TRANSLATIONS.
The Heidelberg Catechism was translated into all the European and many Asiatic languages. It has the pentecostal gift of tongues in a rare degree. It is stated that, next to the Bible, the 'Imitation of Christ,' by Thomas à Kempis, and Bunyan's 'Pilgrim's Progress,' no book has been more frequently translated, more widely circulated and used. Whole libraries of paraphrases, commentaries, sermons, attacks, and defenses were written about it. In many Reformed churches, especially in Holland (and also in the United States), it was and is to some extent even now obligatory or customary to explain the Catechism from the pulpit every Sunday afternoon. Hence the division of the questions into fifty-two Sundays, in imitation of the example set by Calvin's Catechism. [1008]
A Latin translation, for the use of colleges, was made by order of the Elector, by Joshua Lagus and Lambert Ludolph Pithopoeus, and appeared soon after the German, since Olevianus sent a copy of each to Bullinger, in Zurich, as early as April, 1563. [1009] It is, however, much inferior to the German in force and unction. The Latin text was often edited separately as well as in the works of Ursinus, in connection with his commentary and other Latin commentaries, and in collections of Reformed symbols. [1010]
There are three Dutch translations: the first appeared at Emden, 1563; the second, by Peter Dathenus, in connection with a Dutch version of the Psalter, in 1566, and very often separately. [1011]
A Greek translation was prepared by a distinguished classical scholar, D. Frid. Sylburg, 1597. [1012]
Besides these there are editions in modern Greek, in Hebrew, Arabic, etc. [1013]
Three or four English translations were made from the Latin, and obtained a wide circulation in Scotland, England, and America. [1014] A more correct one from the German original was prepared for the tercentenary celebration of the Catechism, by a learned and able committee appointed by the German Reformed Synod in Pennsylvania, but has not yet come into public use. [1015]
The merits of the Latin and English translations, and their relation to the German original, may be seen from the following specimens:
The German Original, 1563. The Latin Version, 1563.
Frage 1. Was ist dein einiger Trost im Leben und im Sterben?
Qu. 1. Quæ est unica tua consolatio in vita et in morte?
Das ich mit Leib und Seele, beides im Leben und im Sterben, nicht mein, sondern meines getreuen Heilandes Jesu Christi eigen bin, der mit seinem theuren Blute für alle meine Sünden vollkommen bezahlet, und mich aus aller Gewalt des Teufels erlöset hat; und also bewahret, dass ohne den Willen meines Vaters im Himmel kein Haar von meinem Haupte kann fallen, ja auch mir alles zu meiner Seligkeit dienen muss. Darum er mich auch durch seinen heiligen Geist des ewigen Lebens versichert, und ihm forthin zu leben von Herzen willig und bereit macht.
Quod animo pariter et corpore, sive vivam, sive moriar, non meus, sed fidissimi Domini et Servatoris mei Jesus Christi sum proprius, qui pretioso sanguine suo pro omnibus peccatis meis plenissime satisfaciens, [1016] me ab omni potestate diaboli liberavit, meque ita conservat, ut sine voluntate patris mei coelestis, ne pilus quidem de meo capite posit cadere: imò verò etiam omnia saluti meæ servire oporteat. Quocirca me quoque suo Spiritu de vita æterna certum facit, utque ipsi deinceps vivam promptum ac paratum reddit.
Frage 2. Wie viele Stücke sind dir nöthig zu wissen, dass du in diesem Troste seliglich leben und sterben mögest?
Qu. 2. Quot sunt tibi scitu necessaria, ut ista [1017] consolatione fruens, beatè vivas et moriaris?
Drei Stücke: Erstlich, wie gross meine Sünde und Elend sei. Zum Andern, wie ich von allen meinen Sünden und Elend erlöset werde. Und zum Dritten, wie ich Gott für solche Erlösung soll dankbar sein.
Tria. Primum, quanta sit peccati mei et miseriæ meæ magnitudo. Secundum, [1018] quo pacto ab omni peccato et miseria liberer. Tertium, quam gratiam Deo pro ea liberatione debeam.
Scotch Edition of 1591. Bishop Perry's Translation (1591). From Dunlop's Collection (1722). Oxford Edition of 1601.
Ques. 1. What is thy only comfort in life and in death?
Ques. 1. What is thy only comfort in lift and death?
That in soul and body, whether I live or die, I am not mine own, but I belong unto my most faithful Lord and Saviour, Jesus Christ: who by his precious blood, most fully satisfying for all my sins, hath delivered me from the whole power of the Devil; and doth so preserve me, that without the will of my heavenly Father, not so much as a hair can fall from my head: yea, all things are made to serve for my salvation. Wherefore by his Spirit also, he assureth me of everlasting life, and maketh me ready and prepared, that henceforth I may live unto him.
That both in soul and body, whether I live or die, I am not mine own, but belong wholly [1019] unto my most faithful Lord and Saviour Jesus Christ, who by his precious blood most fully satisfying for all my sins, hath delivered me from all the power of the devil, and so preserveth me, that without the will of my heavenly Father not so much as a hair may fall from my head, yea all things must serve for my safety. Wherefore by his Spirit also he assureth me of everlasting life, and maketh me ready, and prepared, that henceforth I may live to him.
Ques. 2. How many things are needful for thee to know, to the end [that] thou, enjoying this comfort, mayest live and die an happy man?
Ques. 2. How many things are necessary for thee to know, that thou enjoying this comfort mayest live and die happily?
Three things. First, What is the greatness of my sin, and of my misery. Secondly, By what means I may be delivered from all my sin and misery. Thirdly, What thankfulness I owe to God for that deliverance.
Three. The first, what is the greatness of my sin and misery. The second, how I am delivered from all sin and misery. The third, what thanks I owe unto God for this delivery. The Received American Version, 1771. The New American Version, 1863.
Ques. 1. What is thy only comfort in life and death?
Ques. 1. What is thy only comfort in life and in death?
That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ, who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation; and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready henceforth, to live unto him.
That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me, that without the will of my Father in heaven not a hair can fall from my head; yea, that all things must work together for my salvation. Wherefore, by His Holy Spirit, He also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto Him.
Ques. 2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
Ques. 2. How many things are necessary for thee to know, that thou in this comfort mayest live and die happily?
Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.
Three things: First, the greatness of my sin and misery. Second, how I am redeemed from all my sins and misery. Third, how I am to be thankful to God for such redemption.
Note.--All the English versions, except the last, follow the Latin in its departures from the German, as 'most faithful Lord' (fidelissimi Domini) for 'faithful' (getreuen), 'heavenly Father' (Patris coelestis) for 'Father in heaven' (Vater im Himmel). The dependence on the Latin may be seen also in the words 'most fully satisfying' (plenissime satisfaciens), 'delivered' (liberavit) for 'redeemed' (erlöset), 'delivery' (liberatio) for 'redemption' (Erlösung) and in the omission of 'heartily' (von Herzen), for which, however, the common American version (which seems to have made use also of the Dutch version) substitutes 'sincerely.'