The Heidelberg Catechism in Translation – A World-wide Reformed Catechism (1)!

One of the things that reveals not merely the popularity of the Heidelberg Catechism but also its world-wide distribution is a consideration of its varied translations. This struck me as I was recently browsing the fascinating book The Heidelberg Catechism In Its Newest Light by Rev.Prof. James I. Good (Philadelphia: Publication and Sunday School Board of the Reformed Church in the United States, 1914). Good was a German Reformed pastor and professor (Central Theological Seminary) who wrote a number of books on Reformation history and on the history of the German Reformed Church (the main stream of which was swallowed up by several liberal denominations into one, but the true continuation of which remains in the Reformed Church in the U.S. – RCUS).

The first section of this Good book (In more ways than one!) treats  ”The World-wide Circulation of the Catechism”, and the first chapter under this deals with the many different translations of the “HC”. Today, in connection with our year-long commemoration of the 450th anniversary of the “HC” (see all my Thursday posts this year.), I would like to start a brief series looking at these translations of the “HC”. And we begin with the obvious – the German translation – since this was the language in which the “HC” was first produced. Good also has a number of pictures of the title-pages of the “HC” in various languages, which I am scanning and will post here as well (Click on the image to expand its size.).

This is how good opens his chapter on the translations of the Heidelberg Catechism:

‘The Heidelberg Catechism, next to the Bible and the Pilgrim’s Progress, is the most widely circulated of books,’ is the remark of one of the old writers. Whether this estimate, made long ago, is exactly true now may be questioned , as some other books have since become widely popular. But the fact, nevertheless, remains true: the Heidelberg catechism is one of the most widely circulated books in the world. In order to have such popularity the catechism had to be translated into many languages. …The story of of these translations, together with their history, is of wonderful interest and reveals the great popularity of the book.

The original language of the Heidelberg catechism was, of course, the German, because it was composed for use in a German state, the Palatinate, in southwestern Germany, where it was published early in 1563. A number of German editions appeared in that year. Their number has been generally given as four, but Rev.Professor Goeters of Bonn university, who has been making researches, has found other editions of that year (pp.3-4)

Vatican Files no. 19 – Reformation21

Vatican Files no. 19 – Reformation21.

I have also referred several times to this on-going series on contemporary Roman Catholicism at the website “Reformation21″. This is actually a post I had saved last month (April 2013), and just yesterday I received notice that #20 in this series has been posted for this month. I believe it is important for us as 21st century Reformed Protestants to stay informed of the modern church of Rome. These posts by an Italian Reformed Baptist church planter in Rome are significant for our understanding of what Rome continues to do and teach. You will find this one and the latest one significant too.

Here is a part of #19; follow the “Ref21″ link above to read all of it, and to find #20.

Left Without Words: How Roman Catholicism is Reshaping the Evangelical Vocabulary

 

“The beginning of wisdom is the definition of words” (Socrates). If you define a word in a certain way you make claims about reality. Our postmodern culture has stirred us to come to terms with the fact that words do not have stable meanings but exist in an flux that drives them in one way or another depending on the interests of their users. This is the current situation of the word “Evangelical”.

Evangelical Catholicism and the Current Genetic Modification

 

The recent book by George Weigel, Evangelical Catholicism (New York: Basic Books, 2013) is a clever attempt to re-engineer the word by overlooking its Biblical focus, by severing its historical roots and replacing them with other roots, by changing its doctrinal outlook, by staffing its experiential ethos differently, and by renegotiating its religious use. In other words, this is a genetic modification of a word.

…According to Weigel, Evangelical is a qualifying adjective, not a noun. The noun which carries “thick” meaning is Catholicism. Curiously, what used to be termed as “Roman Catholicism” is now shortened to “Catholicism” alone. All the Roman elements of Roman Catholicism are nonetheless part of EC: sacraments, Mariology, hierarchy, traditions, papacy, devotions, etc. To this “Catholicism” Weigel adds the adjective “Evangelical,” which basically refers to the depth of convictions and the passion to make them known. EC is a full orbed Roman Catholicism practiced with strong impetus and missionary zeal. Catholicism is the doctrinal and institutional hardware, while “Evangelical” is the sociological and psychological software. While doctrine deeply remains Roman Catholic, the spiritual mood is called Evangelical.

Our Love-Letter from God – T.Watson

Grace Gems!.

Last week “Grace Gems” published a beautiful devotional taken from Puritan Thomas Watson’s Body of Divinity. It is about the beauty, power and value of the Word of God to the child of God, and a call to use it accordingly. Following my previous post on the new book by Rob Bell, it is important for us to remember that this divine Book is the perfect antidote to all false teaching. May we never forget what it means to be Reformed – “reformed according to the Word of God”!

A love-letter sent to you from God

(Thomas Watson, “Body of Divinity”)

“Let the Word of Christ dwell in you richly.” Colossians 3:16

STUDY the Scripture. It is a copy of God’s will. Be Scripture-men, Bible-Christians. Search the Scripture as for a vein of gold. This blessed Book will fill your head with knowledge, and your heart with grace!

There is majesty sparkling in every line of Scripture.

There is a melody in Scripture. This is that blessed harp which drives away sadness of spirit. How sweetly does this harp of Scripture sound, what heavenly music does it make in the ears of a distressed sinner, especially when the finger of God’s Spirit touches this instrument!

There is divinity in Scripture. It contains the marrow and quintessence of true religion. It is a rock of diamonds–and a manual of piety. The lips of Scripture have grace poured into them. The Scripture speaks of faith, self-denial, and all the graces which, as a chain of pearls, adorns a Christian.

Oh, then, search the Scripture! Had I the tongue of angels, I could not sufficiently set forth the excellency of Scripture. It is a spiritual telescope, in which we behold God’s glory! It is the tree of life, the oracle of wisdom, the rule of godliness, the heavenly seed of which the new creature is formed.

‘The two Testaments,’ says one, ‘are the two breasts which every Christian must suck, that he may get spiritual nourishment.’ These holy leaves of Scripture are for the healing of our souls.

The Scripture is profitable for all things. If we are downcast–here is spiced wine that cheers the heavy heart. If we are pursued by Satan–here is the sword of the Spirit to resist him. If we are diseased with sin’s leprosy–here are the waters of the sanctuary, both to cleanse and cure. Oh, then, search the Scriptures!

Read the Bible with reverence. Think, in every line you read–that God is speaking to you. The ark wherein the Word was put was overlaid with pure gold, and was carried on bars, that the Levites might not touch it. Exodus 25:14. Why was this–but to give reverence to the Word?

Read with seriousness. It is matter of life and death; by this Word you must be tried and judged.

Read the Word with affection. Get your hearts quickened with the Word. Labor that the Word may not only be a lamp to direct–but a fire to warm. Read the Scripture, not only as a history–but as a love-letter sent to you from God, which may affect your hearts. Pray that the same Spirit who wrote the Word, may assist you in reading it; that God’s Spirit would show you the wonderful things of His law, so that the Word will become effectual.

“Oh, how love I thy law! It is my meditation all the day.” Psalm 119:97

J.Calvin on Psalm 115: “They call upon him…, that his glory may be maintained.”

For our further meditation on Psalm 115 we turn to the spiritual wisdom of John Calvin, to whom God gave great gifts of explaining the Scriptures and leading God’s people back to the Word of God. Here are his thoughts on the first verse:

1 Not unto us, O Jehovah!

…We learn from the first part of it, that the faithful betake themselves to God, in circumstances of extreme distress. They do not make known their desires in plain words, but indirectly hint at the nature of their request. They openly disclaim all merit, and all hope of obtaining deliverance otherwise than God’s doing it from a sole regard to his own glory, for these things are inseparably connected. Deserving, therefore, to meet with a repulse, they yet beseech God not to expose his name to the derision of the heathen. In their distress they desire to obtain consolation and support; but, finding nothing in themselves meritorious of God’s favor, they call upon him to grant their requests, that his glory may be maintained. This is a point to which we ought carefully to attend, that, altogether unworthy as we are of God’s regard, we may cherish the hope of being saved by him, from the respect that he has for the glory of his name, and from his having adopted us on condition of never forsaking us. It must, also be noticed, that their humility and modesty prevent them from openly complaining of their distresses, and that they do not begin with a request for their own deliverance, but for the glory of God. Suffused with shame by reason of their calamity, which, in itself, amounts to a kind of rejection, they durst not openly crave, at God’s hand, what they wished, but made their appeal indirectly, that, from a regard to his own glory, he would prove a father to sinners, who had no claim upon him whatever. And, as this formulary of prayer has once been delivered to the Church, let us also, in all our approaches unto God, remember to lay aside all self-righteousness, and to place our hopes entirely on his free favor.

The Heidelberg Catechism: 450 Years of Reformed Youth Ministry!

As we continue marking the 450th anniversary of  the Heidelberg Catechism this year (1563-2013), we reference the brand new book published by Reformation Heritage Books, A Faith Worth Teaching: The Heidelberg Catechism’s Enduring Heritage (2013, Edited by J.Payne and S.Heck – see this earlier post on this new title). The first chapter in this book is by Lyle D.Bierma, professor of Systematic Theology at Calvin Seminary. He writes on “The History and People Behind the Heidelberg Catechism”, which includes a section on the “purpose of the catechism”. Here Bierma has a fine paragraph in which he quotes from Frederick III, the Elector of the Palatinate, the region that included the city of Heidelberg. He shows well why Frederick was so intent on having this Reformed catechism written and taught in his realm:

…If government, church, and family are to flourish, he writes, ‘it is essential that our youth be trained in early life, and above all, in the pure and consistent doctrine of the holy Gospel.’ Thus, he concludes, the Palatinate needed a single, clear guide to biblical truth. Thus, he explains, ‘We have secured the preparation of a summary course of instruction or catechism of our Christian Religion, according to the Word of God.’

Frederick wanted this new catechism first, then, for the training of children and young people – what today we would call youth ministry! But it was not only so that youth could be trained in doctrine and piety, it was ‘also that the Pastors and Schoolmasters themselves be provided with a fixed form and model, by which to regulate the intruction of youth, and not, at their option, adopt daily changes, or introduce erroneous doctrine.’ All such instructors should thankfully accept this catechism, diligently explain it to the youth in the schools and the common people in the pews, and pattern their own lives after it. For if youth in early life are instructed aright in the Word of God, one can have the assured hope that ‘it will please Almighty God also to grant reformation of public and private morals, and temporal and eternal welfare’ (pp.9-10).

That is certainly good reason to continue the practice of “HC” instruction in the Reformed churches, both in the classroom and in the pulpit. I am thankful to be part of a denomination that still maintains this practice (Protestant Reformed Churches). The fruits of it  – even as Frederick stated – are evident in our homes and churches. Soli Deo Gloria!

J.Calvin on Psalm 113: “…Stirring us up to unwearied zeal in praising God.”

Also for our meditation on Psalm 113 today and to help us in our worship preparation, we provide this quotation of John Calvin on Psalm 113:1-2. May his words also serve to stir us up “to unwearied zeal in praising God”.

1 Praise, ye servants of Jehovah! 

This psalm contains abundant reasons for all men without exception to praise God. The faithful alone being endued with spiritual perception to recognize the hand of God, the prophet addresses them in particular. And if we consider how cold and callous men are in this religious exercise, we will not deem the repetition of the call to praise God superfluous. We all acknowledge that we are created to praise God’s name, while, at the same time, his glory is disregarded by us. Such criminal apathy is justly condemned by the prophet, with the view of stirring us up to unwearied zeal in praising God. The repetition, then, of the exhortation to praise him, ought to be considered as referring both to perseverance and ardor in this service. If, by the servants of God, some would rather understand the Levites, to whom the charge of celebrating his praises under the Law was committed, I am not much opposed to it, provided they do not exclude the rest of the faithful, over whom formerly God appointed the Levites as leaders and chief musicians, that he might be praised by all his people without exception. When the Holy Spirit addresses the Levites expressly in relation to the subject of God’s praises, it is designedly that, by their example, they may show the way to others, and that the whole Church may respond in one holy chorus. Now that we are all “a royal priesthood,” (1 Peter 2:9) and as Zechariah testifies, (Zechariah 14:21) that under the reign of Christ, the meanest of the people shall be Levites, there is no question that, excepting unbelievers who are mute, the prophet invites us all in common to render this service unto God.

2 Blessed be the name of Jehovah

The prophet confirms what I stated above, that the praises of God must be continued throughout the whole course of our life. If his name is to be continually praised, it ought, at least, to be our earnest endeavor, during our brief pilgrimage here, that the remembrance of it may flourish after we are dead. In the next verse, he extends the glory of God’s name to all parts of the earth; wherefore our apathy will be totally inexcusable, if we do not make its praises resound among ourselves. Under the law, God could not be praised aright, excepting in Judea by his own people, to whom the knowledge of him was confined. His works, however, which are visible to all nations, are worthy of the admiration of the whole world. To the same effect is the following clause respecting the loftiness of God’s glory; for can there be any thing more base, than for us to magnify it but seldom and tardily, considering it ought to fill our thoughts with enrapturing admiration? In extolling the name of God so highly, the prophet intends to show us that there is no ground for indifference; that silence would savor of impiety were we not to exert ourselves to the utmost of our ability to celebrate his praises, in order that our affections may, as it were, rise above the heavens.

New Issue of PR Theological Journal

The latest issue of the Protestant Reformed Theological Journal is off the press and being sent out this week! And volume 46 number 2 (April 2013) is also packed with stimulating and edifying articles and book reviews. Prof.Ronald Cammenga introduces the reader to the contents of this issue with his customary “Editor’s Notes”, the first part of which I quote here:

This issue of the Protestant Reformed Theological Journal begins by paying tribute to a key figure in the reform movement within the Reformed church in the Netherlands in 1834, the movement known as the Afscheiding. That key figure is Simon van Velzen (1809-1896), who was early on a pastor in the Afscheiding churches and in 1854 became one of the four original faculty members of the Theological School of the Christelijke Gereformeerde Kerk in Nederland established in Kampen. Mr. Joshua Engelsma, a third-year student in the Protestant Reformed Seminary, introduces us to Simon van Velzen in his article entitled “‘Father’ van Velzen.” In his overview of van Velzen’s life, Mr. Engelsma takes us from his early years and education, to the time when he cast his lot in with the Afscheiding, through the years he spent in the pastorate, which were also the formative years of the fledgling denomination, to the forty years he spent in the service of his denomination teaching in its seminary. His is a fascinating history of a theologian to whom the Protestant Reformed Churches, and all Reformed churches who have their roots in the Afscheiding, owe a great debt.

Complementing van Velzen’s biography is Mr. Marvin Kamps’ translation of van Velzen’s inaugural speech, which was given on the occasion of his appointment as Rector of the Theological School in Kampen. The subject of his speech is significant: “The Value of Symbolic Documents.” The contention of Prof. van Velzen was that the Reformed confessions must serve as the standard for the life and instruction of the Reformed seminary. The creeds must be authoritative in the life of Reformed churches, also in the Reformed seminaries. In addition, that instruction must endear the confessions to future Reformed ministers, so that they take the creeds with them into their pastorates in the congregations. Van Velzen’s call to the seminary and the church of his day to honor the authority of the confessions is as applicable to the church of our day as it was to the church of his day. Our day is a day in which, at least in many places, the creeds are dismissed altogether. In other places the creeds have become a wax nose; officebearers subscribe to them tongue-in-check. The church needs to be convinced that the creeds are her safety—the walls of defense that encircle her, keeping out the world and false doctrine.

In addition to these items, there are published in this issue the two inaugural sermons Herman Hoeksema preached after being installed as the new pastor of Eastern Ave. Christian Reformed Church in Grand Rapids, MI in February of 1920 (his second charge). As Prof.R.Cammenga writes in his “Notes”:

The sermons are stirring! They encapsulate Hoeksema’s entire ministry. And they serve as a powerful reminder to the Reformed minister today concerning the nature of his calling. You will want to read both sermons.

Also of significance in this issue is more critical analysis of the teaching of Norman Shepherd and the Federal Vision heresy as emeritus professor Dvid J. Engelsma reviews a new “festschrift” for Shepherd. A number of other interesting books are reviewed as well. A listing of these as well as the cover and contents may be found in this pdf: PRTJ-April-2013-Cover

One of the great benefits of the PRT Journal is that it is sent out free to those who request it. If you would like to receive this issue, or would like to be placed on our mailing to receive the Journal from now on, please call the Seminary at 616-531-1490 or write us at 4949 Ivanrest Ave. SW, Wyoming MI 49418. For those of you who would like a digital copy, I place it here in pdf form: PRTJ-April-2013-v46#2 We are also working on putting the Journal into other digital forms, so stay tuned for that. All the back issues of the PRTJ may be accessed at the Seminary’s website.

C.Olevianus’ Letter to the Youth, “Blossoms of the Church”

In our Thursday series commemorating the 450th anniversary of the Heidelberg Catechism this year (1563-2013), we are currently paying special attention to the secondary author of the “HC”, Casper Olevianus (1536-1587). We have provided some biographical information, and have started to highlight a major work of his that has recently been translated into English, An Exposition of the Apostles’ Creed (Reformation Heritage Books, 2009 – the original work dates from 1576).

Last week Thursday we quoted from Olevianus’ letter to Frederick III, in which he explains his reasons for writing his little book on the Apostles’ Creed. Today I want to quote from a second letter he penned at the beginning of this book, this one addressed to the reader, or as the heading states, “to the youth who are zealous for true piety”. This letter too is a gem, as it reveals the burden Olevianus had for the youth of the church and how important he viewed catechetical instruction by the church. It is intensely personal and passionately written.

Here then are a few paragraphs from this “letter to the reader”, also dated March 19, 1576:

Most beloved youth, blossoms of the church, you have learned the purpose of this little book of mine from the preface to the most illustrious elector of the Palatinate (Frederick III – cjt). All that remains is that you receive it with the same hand by which it is offered to you, that is, with the right hand and not the left. That will happen if I achieve my goal and by the grace of God inflame many of you to the fervent study of the sacred writings.

(After explaining his own godly desire for learning as a boy, he continues. – cjt) …The Lord kept nurturing these sparks in my soul through His Holy Spirit and my reading of the sacred writings. I was then a boy of fifteen, and shortly before that I had been sent to Paris to study. But why do I speak about these things so personally? I speak as one young person to another in the hope that those things that were of no small moment in my soul will stir up sparks in your souls that generate a fervent desire for learning and teaching – all the more so when, not only encouraged by my example but assisted, by God’s grace, by my little book, you experience this for yourselves.

(And then, after explaining how what he was taught was still influenced by Roman Catholic teaching, “wrapped and obscured in popery”, he writes. -cjt) …But here (i.e., in his book – cjt), beloved youth, you will see the dead and risen Christ without any wrapping of human tradition. He will be shown to you in such a way that when you are led, as it were, by the hand of the trustworthy word of the prophets and apostles – or, to put it a better way, by that torch shining in a dark place – you will come to know that He is truly the One whom God made for our wisdom, righteousness, sanctification, and redemption. As it is written, ‘Anyone who glories, let him glory in the Lord’ (I Cor.1:31), and we ‘are complete in Him’ (Col.2:10).

Finally, inasmuch as the world’s ingratitude deters many from learning and teaching, consider this: will not Christ punish the world for its ingratitude? If He remains faithful, should that not be enough for us? Christ the Lord of heaven and earth will not leave you, His servants, wholly destitute of the necessities of life. Rather, He who provides seed to the sower will also provide bread for food….

Let us, therefore, be content in our calling with ordinary things and give ourselves over to the heavenly Father to be nourished through Christ – us, our wives, and our children. For He alone is truly a father and will never forget His fatherly affection and obligation, even less so the more we are mindful of our calling. Let us safely entrust ourselves and those who belong to us to His providence, which ought to be enough to overcome every obstacle, especially for those to whom God is all in all.

It is also my intent this year to point you to certain books on the Heidelberg Catechism, on its history and on its teachings. Today, since Olevianus directed this letter to the youth of the church, I will highlight a couple of books which are designed to introduce children and young people to the “HC”. I refer first of all to Rev.William Boestein’s The Quest for Comfort: The Story of the Heidelberg Catechism (Reformation Heritage). Unfortunately, this book seems to be out of print at present. But I believe it will only be a short time before it is back in print. So be sure to keep checking RHB’s website.

Secondly, I point you to Thea Van Halsema’s Three Men Came to Heidelberg, an older book but one which remains in print and continues to be a relevant introduction to the history and background of the “HC”. If you do not have these books in your home library, now would be a great time to add them!

Ten Reasons Why I Will Never Go To Rome – S.Lems (and I also!)

Ten Reasons Why I Will Never Go To Rome.

With the election of a new Roman Catholic pope this week (Francis), the internet has exploded with news on him. Christianity Today put together an impressive list of web articles on his election, and particularly on why evangelicals should be excited about Pope Francis.

But this past week (March 12, 2012) also saw this great post from URC pastor Shame Lems (Sunnyside, WA), who reminded us why true Protestants parted with Rome at the time of the great Reformation and why we should never return to her. I hope you will read Lem’s entire list; here are his first two to help you keep perspective:

I thought it might be helpful to give our readers citations along with ten of my reasons why I am a Reformed Protestant and not a Roman Catholic (though I do have more reasons than ten).  I will never go to Rome because:

1) …I will not have my conscience bound by man or man’s decrees.  Rome binds consciences beyond the Word by teaching that the dogmas of the Church’s Magisterium “oblige” adherence (Catechism, p. 33, 548).  I believe that God alone is Lord of the conscience and that it can only be bound by his Word (Westminster Confession of Faith 20.2).

2) …I will never submit to a Pope.  Rome teaches that the pope is “pastor of the entire Church” and has “full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered” (Catechism, p. 254).   However, Scripture teaches there is no other head of the church besides Christ (WCF 25.6).

C.Olevianus, “Preacher to the Germans” – Heidelberg Catechism Series, #10

During the month of February, as well as since we began this series, we spent much time focusing on and hearing from Zacharias Ursinus, the principal author of the Heidelberg Catechism. But starting today we also want to pay some attention to the other contributor to the “HC” – Caspar Olevianus (1536-1587). We already did a little biography on him  and gave other links to information on him back in January, but now I would like to focus for a few weeks on one of the main works we have by him, now translated into English. I refer to his An Exposition of the Apostle’s Creed (which has the additional sub-title of or the Articles of Faith, in which the main points of the gracious eternal covenant between God and believers are briefly and clearly treated.). This title has recently been translated by Lyle D. Bierma and published by Reformation Heritage Books (2009), and it includes an informative introduction by R.Scott Clark. It is from this introduction that I quote in this post.

Clark points out well that Olevianus was not an “ivory-tower” theologian, though he was indeed appointed to be professor of dogmatics in the University of Heidelberg in 1561 and later that year was advanced to “doctor of theology”. But, as it turned out, he held this post for only a year or so. Why? Because he felt called to be a “preacher to the Germans” first and foremost. Clark explains:

He did not remain in the university. In 1562, he gave up his university post to be appointed to the Heidelberg Consistory and serve as preacher in St.Peter’s Church and in the Church of the Holy Spirit in Heidelberg. …Though this essay emphasizes Olevianus’s academic work, it should be remembered that Olevianus’s chief desire was to be a preacher to the Germans. In 1566, his ministerial commitment was tested, as the plague afflicted the electorate. The court withdrew and the university closed. Most pastors fled, except for Olevianus and Zacharias Ursinus (p.xvii).

From there Clark shows how the Reformed (Calvinistic) movement grew in Heidelberg under Olevianus and others (e.g., Frederick III), including preaching on the Heidelberg Catechism.

During his tenure in Heidelberg, Olevianus was part of a confessional, Calvinist coterie. …Early on, the Reformation in the Palatinate progressed on Calvinist lines. …The ‘Kirchenordnung’ (church order -cjt) was also reformed along Genevan lines. It required everyone to attend church on the Lord’s Day except for illness. The city of Heidelberg was divided into quarters. The minister and one elder attended to each district. …Each family was visited annually to prepare them for communion.

…Olevianus had a significant influence over what parishioners heard each Sunday, since sermons were reviewed by the superintendents. Preaching became more frequent. Daily devotions were ordered and divine services were established on Wednesdays and Fridays, in which German psalms and hymns were sung before and after the sermon.

…The first stages of the new Calvinist church order were consolidated with the publication of the fourth edition of the Heidelberg Catechism….

The Heidelberg Catechism played a central role in the new church order, which entailed a rigorous indoctrination. It directed that the catechism should be read from the pulpit, in worship, over nine Sundays. The pastors were also to lace their sermons with references to the catechism, followed by sermons based on the catechism and examination of catechumens each Lord’s Day afternoon (p.xviii).

I hope that these historical comments on Olevianus help us understand better the nature of the Reformation as it progressed in Heidelberg and how God was pleased to use this young and faithful servant to ground His reforming church in the truth of His Word.