CHARACTER AND AIM.
The Heidelberg Catechism answers the double purpose of a guide for the religious instruction of the youth and a confession of faith for the Church.
As a catechism it is an acknowledged masterpiece, with few to equal and none to surpass it. Its only defect is that its answers are mostly too long for the capacity and memory of children. It is intended for a riper age. Hence an abridgment was made as early as 1585, but no attempts to simplify and popularize it have been able to supersede it.
As a standard of public doctrine the Heidelberg Catechism is the most catholic and popular of all the Reformed symbols. The German Reformed Church acknowledges no other. The Calvinistic system is herein set forth with wise moderation, and without its sharp, angular points. This may be a defect in logic, but it is an advantage in religion, which is broader and deeper than logic. Children and the mass of the people are unable to appreciate metaphysical distinctions and the transcendent mysteries of eternal decrees. The doctrine of election to holiness and salvation in Christ (or the positive and edifying part of the dogma of predestination) is indeed incidentally set forth as a source of humility, gratitude, and comfort (Ques. 1, 31, 53, 54), but nothing is said of a double predestination, or of an eternal decree of reprobation, or of a limited atonement (comp. Ques. 37). These difficult questions are left to private opinion and theological science. This reserve is the more remarkable since the authors (as well as all other Reformers, except Melanchthon in his later period) were strict predestinarians.
PLAN AND ARRANGEMENT.
The Heidelberg Catechism follows the order of the Epistle to the Romans, and is divided into three parts. The first two questions are introductory. The first part treats of the sin and misery of man (Ques. 3-11; comp. Rom. i. 18-iii. 20); the second of the redemption by Christ (Ques. 12-85; comp. Rom. iii. 21-xi. 36); the third of the thankfulness of the redeemed, or the Christian life (Ques. 86-129; comp. Rom. xii.-xvi.). The second part is the largest, and contains an explanation of all the articles of the Apostles' Creed under the three heads of God the Father, God the Son, and God the Holy Ghost. The doctrine of the sacraments is rightly incorporated in this part, instead of being treated in separate sections, as in the Roman and Lutheran Catechisms. The third part gives an exposition of the Decalogue (as a rule of obedience, viewed in the light of redemption) and of the Lord's Prayer.
This order corresponds to the development of religious life and to the three leading ideas of repentance, faith, and love. The conception of Christian life, as an expression of gratitude for redeeming grace, is truly evangelical. In older catechisms the five or six parts of a catechism--namely, the Creed, the Decalogue, the Lord's Prayer, Baptism, the Lord's Supper--are mechanically co-ordinated; here they are worked up into an organic system.
The execution is admirable throughout. Several answers are acknowledged gems in the history of catechetical literature--e.g., the definition of faith (Ques. 21), on providence (Ques. 27 and 28), on the significance of the Christian name (Ques. 31 and 32), on the benefit of the ascension (Ques. 49), and on justification by faith (Ques. 60).
THE SPIRIT OF THE CATECHISM.
The genius of the Catechism is brought out at once in the first question, which contains the central idea, and strikes the key-note. It is unsurpassed for depth, comfort, and beauty, and, once committed to memory, can never be forgotten. It represents Christianity in its evangelical, practical, cheering aspect, not as a commanding law, not as an intellectual scheme, not as a system of outward observances, but as the best gift of God to man, as a source of peace and comfort in life and in death. What can be more comforting, what at the same time more honoring and stimulating to a holy life than the assurance of being owned wholly by Christ our blessed Lord and Saviour, who sacrificed his own spotless life for us on the cross? The first question and answer of the Heidelberg Catechism is the whole gospel in a nutshell; blessed is he who can repeat it from the heart and hold it fast to the end. [1020]
It would be difficult to find a more evangelical definition of faith than in Ques. 21: 'Faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his Word; but also a hearty trust, which the Holy Spirit works in me by the gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness, and salvation are freely given by God, merely of grace, only for the sake of Christ's merits.' How rich and consoling is the lesson derived from God's all-ruling Providence in Ques. 28! 'That we may be patient in adversity, thankful in prosperity, and for what is future have good confidence in our faithful God and Father, that no creature shall separate us from his love, since all creatures are so in his hand that without his will they can not so much as move.'
The Catechism is a work of religious enthusiasm, based on solid theological learning, and directed by excellent judgment. It is baptized with the pentecostal fire of the great Reformation, yet remarkably free from the polemic zeal and intolerance which characterized that wonderfully excited period--by far the richest and deepest in Church history next to the age of Christ and his inspired apostles. It is the product of the heart as well as the head, full of faith and unction from above. It is fresh, lively, glowing, yet clear, sober, self-sustained. The ideas are Biblical and orthodox, and well fortified by apt Scripture proofs. [1021] The language is dignified, terse, nervous, popular, and often truly eloquent. It is the language of devotion as well as instruction. Altogether the Heidelberg Catechism is more than a book, it is an institution, and will live as long as the Reformed Church.