Heidelberg Catechism Preaching: Our Reformed
Heritage
Marvin Kamps
The Heidelberg Catechism is one of our
official Creeds. It represents therefore a part of our Reformed
heritage. We believe that this Creed is rich and that it beautifully
sets forth the instruction of the Holy Scriptures. It represents the
faith of the Reformed saints of past generations back to the time of the
Reformation of the church through Calvin at Geneva. These saints were
your and my fathers. Their churches are my churches! Not only is the
content of the Heidelberg Catechism of concern to us, but so too
is the practice of preaching upon the Heidelberg Catechism. This
practice is also a part of our heritage. The Reformed church throughout
the world has had the practice of preaching each Sunday the Heidelberg
Catechism, which is divided into 52 Lord's Days for this very
purpose. This has been done throughout the ages wherever the Reformed
church has been established. This is a most glorious heritage. This
practice was so thorough and complete that generation after generation
of Reformed families were well grounded in the truths of Scripture as
set forth in our Catechism. Not just the content of the Catechism is our
heritage, but also the practice of preaching from it each Lord's Day.
Reformed preachers who labour under the authority of the Church Order
and have fixed their signature to the Formula of Subscription should be
dedicated to this practice. However, though sad to say, some ministers
are not dedicated to this task. Reformed people have the right to
require that their ministers live up to and honour this pledge.
Let me divide my subject according to the following
theme and divisions;
Heidelberg Catechism Preaching: Our Reformed
Heritage
I. The
Practice
II. The
Legitimacy
III. The
Benefit
IV. The
Calling
A few words in regard to the formulation and the
history of the Heidelberg Catechism itself.
In regard to its composition, it is quite commonly
known that the Heidelberg Catechism was published in 1563 in the
southern province of Germany called the Palatinate. Zacharius Ursinus
and Caspar Olevianus were commissioned by Frederick III, Prince of this
province, to compose a catechism of instruction in the Reformed Faith.
Olevianus had been a student of Calvin at Geneva. Ursinus had been a
student of Melancthon at first, and later of the Swiss theologian and
champion of the Reformed faith, H. Bullinger. Both Olevianus and Ursinus
were also greatly influenced by the French Huguenots.
It is important to note that, prior to the writing of
the Heidelberg Catechism, there were in existence several
Reformed Catechisms, which served as source material for the composition
of the Catechism by these two young scholars. The Heidelberg
Catechism is not the product of just two men. We must not be
confused about this point. The Heidelberg Catechism is not the
product of just two men labouring in isolation. The authors of the
Catechism benefited from the labours of these who had led the church of
Christ in the process of Reformation. It was not the first catechism nor
was its statement of the faith an isolated one. The process of
formulation involved the whole Reformed church community. James I. Good
writes:
There were, in the main, four sources of the Heidelberg
Catechism. 1/ The Strasburg catechisms by Capito 1527, Bucer
1534, and Zell 1535 and 1537. 2/ The Zurich Catechisms of Leo Juda
1534, 1535, and 1538, and of Bullinger 1559. 3/ Calvin's catechisms
1537 and 1541. Sometimes also Calvin's "Institutes." 4/
The Lascho catechisms, Lascho's 1551, Micronius 1552, the
London compend 1553, and Emden 1554.1
Immediately upon its composition and publication the Heidelberg
Catechism found favour with Reformed people and churches throughout
Europe and England. It was soon translated into the following languages:
Holland, Hungarian, English, Hebrew, French, Greek, Polish, Lithuanian,
Italian, Bohemian, Spanish, and Rumanian. It has been translated into
over thirty languages and dialects.
With respect to the practice of preaching on the Heidelberg
Catechism, we wish to call your attention to the following. Reformed
churches, in countries other than Holland, prior to the Synod of Dort
already had the practice of preaching catechism sermons. The Holland
Reformed Churches adopted this practice. The Synod of s'Gravenhage of
1586 had declared that the Heidelberg Catechism should be
preached in all the churches. Article 68 of our Church Order was
composed essentially by this Synod.
The Synod of Dort in 1618-1619 merely ratified what
had already been done. But it is interesting and instructive to note
once again that the Synod of Dort first sought the advice of the foreign
delegates to this assembly. These foreign delegates, representing the
Reformed church throughout Europe and England, wholeheartedly stated
that the Heidelberg Catechism was in full agreement with Scripture and
in harmony with the confessions of other Reformed churches. These
foreign delegates urged the Synod of Dort and the Holland churches to
teach these truths to the future generations.2
This advice the Synod, of course, adopted. Thus Reformed churches have
it stated in their Church Order, article 68: "The Ministers shall
on Sunday explain briefly the sum of Christian Doctrine comprehended in
the Heidelberg Catechism so that as much as possible the
explanation shall be annually completed, according to the division of
the Catechism itself, for that purpose."
THE LEGITIMACY
There is determined opposition today within the
Reformed churches and from supposedly Reformed men to the practice of
preaching on the Heidelberg Catechism. Men present several
different objections to catechism preaching. First of all, the claim is
made that catechism preaching is too doctrinal. Doctrine is viewed as
abstract and impractical. Besides, it is alleged that doctrine genders
strife and division in the church of Christ. They see catechism
preaching, therefore, as without much benefit for the church. Besides,
doctrinal preaching leads to an unspiritual intellectualism. Therefore
they are opposed to catechism preaching. Their cry is for practical
preaching. Let us, then, do away with catechism preaching.
Secondly, the objection is made that catechism
preaching is repetitious. The same subjects are dealt with over and over
again. Catechism sermons are considered to be boring. And it is claimed
that these sermons fail miserably to give the spiritual refreshment and
vitality to live for Jesus. They ask, why must we hear the same Lord's
Days preached year after year and decade after decade all our life long?
In the third place, men take the position that
catechism preaching is preaching on a man-made, fallible document. Their
objection is that God's Word is set aside when the catechism is preached
to the congregation. These people claim that the Heidelberg Catechism
then has displaced the Word of God. The implication of this most serious
objection is that for over 400 years the Reformed churches, who have
diligently preached the Heidelberg Catechism, have lived in error
and sin. God's Word, not the Catechism, must be preached. This is the
position, you understand, of some within the Reformed community of
churches. It is an objection hoary with age. It has been answered time
and again; but the proponents of this objection are adamant in their
opposition to Heidelberg Catechism preaching on this basis.
Even though Reformed believers defended their faith
at cost of their blood, men today assume, without a moment's hesitation,
to point out that these saints made a most crucial and obvious error in
that they substituted their Catechism for God's Word.
Many Reformed preachers who hold these objections act
upon the basis of their own faulty opinions in their execution of their
official duties in the church. A spirit of independency and lawlessness
is manifested by them. Either they refuse to preach the catechism at
all, or they pay only a lip service to their responsibility to preach
God's Word by means of the Heidelberg Catechism. Some who do
submit to their calling as Reformed ministers preach the catechism
without any joy or enthusiasm. These men who set aside the Catechism and
go their own way do this knowing full well that they walk contrary to
all Reformed church rules. They refuse to present their objections
formally to the Consistory and Classis by way of gravamin or protest.
They violate all good order and decency in the church of Christ. They
are therefore rebellious and dishonest. Let them, please, bring their
objections to Heidelberg Catechism preaching to their
consistories and to the ecclesiastical broader assemblies. This is their
duty and privilege! They have the right to protest if they believe that
catechism preaching is not beneficial or, worse, an inherent evil. But
they do not have the right to ignore the Church Order and to go their
own way cleverly giving the appearance of compliance while in fact they
are undermining our Reformed heritage.
What must we say in response to these objections?
Must we capitulate? No, not at all. The practice of catechism preaching,
like all Reformed church practice, has a well-reasoned defense and
ground.
Let it be pointed out, in the first place, that
catechism preaching is admittedly doctrinal and should be. But so is
Scripture! The Bible teaches doctrine. Is not Paul's epistle to the
Romans a doctrinal letter? So also, most emphatically, his epistles to
the Ephesians and Galatians. Surely the historical books of the Old
Testament teach us various doctrinal truths. The Old Testament books
record the works of God in, upon, and for Israel, which depict for us
God's sovereignty, predestination, and faithfulness. They speak of His
covenant promise to Israel and of His purpose to save His own through
Christ Jesus. The whole of Scripture, not just some parts of it, are
explicitly or implicitly doctrinal in content. Besides, all the
so-called practical passages of God's Word, which bring us directives
for Christian living, are based clearly upon the doctrines and truth of
God's Holiness, our regeneration, and calling to walk in gratitude for
the salvation freely received through the shed blood of Christ Jesus.
Without right doctrine every practical directive for our life is then
perverted and corrupted. We must have doctrinal preaching therefore, if
we are going to have preaching at all. If one is opposed to biblical
doctrine because it is doctrine, then he stands opposed to the Bible
itself.
Secondly, those who complain of repetition in the
catechism preaching fail to recognize the fact that the Catechism
develops the truth from Lord's Day to Lord's Day. Development of the
truth requires treating the same subject from different points of view.
That is not idle repetition. Surely the believer has a keen interest in
the saving work of God in Christ Jesus. We want to know and understand,
as much as possible, God's work of grace in time and history. Careful
development of the truth of Scripture, which admittedly requires a
healthy repetition, is necessary "that we henceforth be no more
children, tossed to and fro, and carried about with every wind of
doctrine, by the sleight of men and cunning craftiness, whereby they lie
in wait to deceive; But speaking the truth in love, may grow up into him
in all things, which is the head even Christ" (Eph.
4:13-14). No one, of course, desires vain repetition. But surely a
hasty superficial treatment of the text of God's Word is an equally
horrible evil. I fear superficiality in our day more than repetition.
But let us note that development of the truth implies viewing this truth
from many different view-points and over against error. This will
admittedly involve repetition, but a repetition that is healthy,
necessary, and beneficial. Many people of God today are crying out for
in-depth instruction in the truth. Let us continue to preach the Heidelberg
Catechism as did our fathers, and God's people will enjoy and
prosper from it.
We have yet to answer the most serious objection to
catechism preaching. The objection was that catechism preaching sets
aside the Word of God. Man's word is preached, then, and not God's Word.
Our answer to this objection is of several parts. Note first of all, the
instruction of each Lord's Day of the Heidelberg Catechism is
gleaned from Scripture. It is thoroughly biblical. The Catechism,
however, systematically presents the truth of the Word of God. Anyone
who examines the Heidelberg Catechism will soon discover that the
very terminology and thought of this Reformed document is thoroughly
biblical. In each Lord's Day the sacred Scriptures are expounded. In
addition, many texts of Scripture are appended to each question and
answer in proof or demonstration of the instruction given.
Furthermore, those who make this objection do not
understand three principles upon which our practice and heritage rests.
We believe that when the Catechism is preached, the Word of God is being
preached. The question may be asked how is that possible? First of all,
note well that God's Word is always communicated externally to us
through the medium of one other than God Himself. Surely in the old
dispensation the Lord made His Word known to Judah! But how? Through the
means of a human instrument, the prophet. The Word did not come directly
from God to His people. So also today, when the Word is preached, when a
text taken directly from the Bible is preached, it is done through the
means of the limited understanding, perception, and insights of a mere
fallible man. His sermon does not consist of just reading a portion of
Scripture. If the objection to catechism preaching is correct on the
ground that it sets aside God's Word, then any sermon should be no more
than just reading the passages of God's Word. Then all interpretation
and unfolding of the message of the gospel by the preacher is to be
forbidden. But this view is all wrong. The sermon is always the
conveying of God's Word by the medium of a human instrument who stands
in the service of Christ Jesus. Besides, Reformed people acknowledge
that this fallible man's preaching is God's Word to and for them. Even
though the Word is brought through a mere fallible man, nonetheless, his
sermon which is in harmony with Scripture is God's Word to the church.
It always is. We do not say of the sermon based on a particular text of
Scripture, that it is just a man's word and that God's Word was set
aside. If Heidelberg Catechism preaching is to be condemned on the
ground that it sets aside God's Word, then all preaching will have to be
regarded as man speaking to man, and not, as it is truly, God speaking
to us through His servant.
From a little different viewpoint, can not a
believing father instruct, warn, rebuke an evil son by means of the Word
of God as it lives in his heart and say to this son, "Thus saith
the Lord"? Do we not do this every day? As parents we do not just
read the Bible itself to our children every time they need admonishment
for their sin. Not at all. We often declare to our children and at great
length what they may do and may not do; we bring words of guidance and
correction and encouragement, and emphasize to them that this is indeed
God's Word for them. The Word of God was brought emphatically, even
though in many instances the Bible itself was not taken from its place.
The children heard the Word of God through the medium of a mere man.
So also catechism preaching is the Word of God itself
brought to us by way of the church's confession—not now the labor and
insights of one or two men, but the labour and careful exegesis and the
repeatedly weighed conclusions of the church itself. This catechism is
to be preached in the light of Scripture. What a blessed advantage we
have as Reformed ministers to have the church by her confession lead us
in the preparation of a sermon in which the truths of God's Word are
preached.
Secondly, those who object to Heidelberg Catechism
preaching do not understand that this practice is based upon the
confessional character of the church of Christ Jesus in the world. Those
who oppose catechism preaching on the ground that it sets aside God's
Word reveal that they have a conception of the church which does not
allow for Creeds. It is an objection that we would expect from a
fundamentalist. The fundamentalist boasts that he has no Creed, only
Christ. He has no understanding of the text, "We having the same
spirit of faith, according as it is written, I believed, and therefore
have I spoken we also believe, and therefore speak" (II
Cor. 4:13). The church of Christ collectively expresses her faith.
Faith must speak! The believer has a creed! All believers do. The church
of Jesus Christ, of inward spiritual necessity, is a confessional
church. She stands before a God denying world and declares boldly
"this is the truth" as we have been taught the Word of God
through the indwelling Spirit of Christ Jesus. Consequently, the
Reformed church is a confessional church. She believes that her
confession is the fruit of the indwelling Spirit of Christ Jesus. Her
confession is, therefore, the reflection of the truth of Scripture as
God's Word is written upon the hearts of the saints. Is this not the
promise of Christ to the church, "But the Comforter, which is the
Holy Ghost, whom the Father will send in my name, he shall teach you all
things, and bring all things to your remembrance, whatsoever I have said
unto you" (John
14:26)? Certainly Jesus' instruction of John
6:45 is applicable: "It is written in the prophets, And they
shall be all taught of God. Every man therefore that hath heard, and
hath learned of the Father, cometh unto me." Without a doubt the Heidelberg
Catechism is a work of man; it is not infallible. But we do confess
that it faithfully and accurately sets forth the truth of the Word of
God. It is surely possible to know and understand the truth of the
gospel. We have the unction of the Holy One. Therefore, the church is
able to make her confession confidently. The Heidelberg Catechism
is then the reflection of God's Word as it lives in the hearts of God's
people.
The third principle that is the basis for catechism
preaching is the following: The church institute, not the individual
minister, determines what is to be the doctrinal content of the
preaching. The individual minister does not stand above or over against
the church to dictate to it what is to be preached. But the teaching
elder, the pastor, stands in the service of the church and her
officebearers. That is, the people of God as the instituted church calls
one to preach to them the Word of God according to their
confession. Therefore, the individual minister stands not
independently over against God's people to preach what he will, but in
subordination to them and in their service. In this way the Reformed
church and its pastor stand together and unitedly in the service of the
living Christ Jesus, Who by His Spirit has written his Word upon their
hearts.
As to the method of preaching the Catechism,
therefore, there can be no doubt but that our fathers wanted the
Catechism itself to be explained and applied in the Light of Scripture.
Some Reformed preachers do not want to have the Lord's Day itself as
their text. They feel that they should preach on a text of Scripture and
preach the Scriptures in the light of the Catechism.
This view is horrendous for it effectively places the Heidelberg
Catechism over and above the Scriptures, which no Reformed man
really wants to do. But let me quote from the Church Order Commentary of
Van Dellen and Monsma:
Sometimes it has been objected that Catechism
preaching is the setting aside of the Word of God. It is claimed to
be preaching of Man's Word. This presentation is utterly false for
every Lord's Day division of the Catechism is the summary of several
Bible passages.... When we preach a Catechism sermon, we are
preaching the Word of God just as well as if we preach on a certain
text or passage taken directly from the Bible. Only, in case of
catechism preaching, one expounds and applies the Word of God
according to a summary of that Word adopted by all the Churches and
agreed to by all the members of our Churches.3
In addition, please give heed to the instruction of
Rev. Nicholas J. Monsma, who wrote the following in the January 1, 1954
issue of The Banner:
Now I would not be so presumptuous as to
prescribe for others a definite method for the construction and
preaching of Catechism sermons. I suppose that in course of time
every minister will develop his own method—a method best suited to
the congregation he serves and to himself. However, possibly due to
the difficulties of preaching these sermons to the edification of
the congregation, ministers have resorted to a method which, it
seems to me, subverts the very idea and purpose of the Catechism
sermon. A passage of Scripture or a single text is selected and
expounded at length and in course of the exposition the Catechism is
mentioned, but not explained or applied. Of course, there is no
objection to the use of Scriptural passages. How could there be? But
the idea and purpose of the Catechism sermon is to take all of
Scripture in purview as much as possible. This purpose is not
attained by treating a single text exclusively. Either the text will
be neglected or the Catechism. Besides no Lord's Day rests upon a
single text or passage. Such sermons do not deserve to be called
Catechism preaching. No congregation is permanently edified by them.
It is interesting to note that the history of the preaching on the
Catechism warns against this method.4
Allow me to underscore what Rev. Monsma has written.
Sermons that do not really explain and apply the Catechism do not
deserve to be called Catechism preaching! No congregation is permanently
edified by such sermons! The history of the preaching on the Catechism
warns against this method!
What an emphatic rejection of the erroneous idea that
we must not preach the Heidelberg Catechism itself. May we have the
grace to pay heed.
The Reformed church employs several means to make
sure that the Catechism is preached. First of all there is the
requirement of article 68 of the Church Order. Secondly, the Church
Visitors are authorized by the Classis to investigate in each particular
congregation whether or not this is being done. (Cf. article 44 of our
Church Order and the questions for Church Visitation.)
If we love the Reformed faith and the Reformed church
then we must urge one another to make diligent use of these means that
our Reformed fathers have given us for the preservation of the truth and
our heritage.
THE BENEFIT
The Heidelberg Catechism has several qualities
or characteristics that make it rich and a great blessing to the church
of Christ. The Catechism is not incomplete or neglectful of certain
Christian doctrines in its treatment of the faith. It is
all-comprehensive in its presentation of the truth of Scripture. All the
essentials are treated. Therefore, when the catechism is preached on a
regular basis, we may be assured that the whole counsel of God is
preached and no doctrines are forgotten. Ministers are forgetful and
one-sided, and, if they are not required to preach on the Heidelberg
Catechism, many doctrines would be left untreated. In addition,
catechism preaching is an excellent means to preserve the truth of
Scripture. By it we are able to give our heritage again to our children
and grandchildren. What a sad thing it is when in the church a
generation grows up that does not know the Lord nor the works that He
has done for Israel, as was the case in the time of the Judges in
Israel. The doctrinal preaching on the Catechism is one very important
means we have to prevent that from happening to our children. Moreover,
we should note here briefly that the Catechism is personal and
experiential, in a good sense of the word. The Catechism is not abstract
and merely objective. It follows the experiential path of faith in
Christ Jesus. It views the objective truth from the vantage point of the
believer's confession. This personal, subjective note is found
throughout this Catechism. The preaching on the Catechism should
preserve this quality of the Heidelberger. Finally, I would emphasize
the fact that the Heidelberg Catechism is an excellent means to
hold before the church our catholicity and unity with the church of
Christ Jesus in the past. This doctrine is not only specifically treated
in Lord's Day 21, but is implied throughout. The church today is one in
faith and hope in Christ Jesus. But we must ever be reminded that we are
also one with the church that has already been brought to glory in the
way of its confession of the truth of Scripture.
We must not seek to have a different confession. We
and our children must recognize that our fathers believed, lived, and
confessed the same truths we do. There is one Christ Jesus, one God, one
faith, and one church of Christ in all ages of time and found in all the
world. The Heidelberg Catechism holds before us that one faith!
The blessings and the benefit of true catechism
preaching can readily be understood on the dark background of departure
from the truth which is so prevalent in our day. Catechism preaching is
demanded by necessity itself. It is no secret that today the dark clouds
of apostasy more and more envelope the Reformed churches. Is it not true
that our society is permeated with many evils that powerfully influence
the church, and that with devastating consequences? Does not necessity
itself demand faithful catechism preaching?
Please answer me! Would not a clear explanation of
the Lord's Days two through four, in which we are taught the true nature
of man's misery as those fallen into sin and depravity in Adam, serve to
expose the wretched vanity of humanism? Over against the humanist's
boast of man's basic goodness, we would hear that the fallen sinner is
an enemy of God and his neighbour. The sinner, then, would be taught a
humility that would lead him to the cross of Calvary.
Secondly, would not God's people be helped to live
chaste lives by the clear exposition of the seventh commandment as
explained in the Heidelberg Catechism? Our society is one of
sexual promiscuity and perversion; and the church more and more in this
flood of evil is losing its moorings. We need to hear the voice of our
fathers once again, because they brought us God's Word by means of their
confession.
Thirdly, would not Reformed people be strengthened in
the truth of Christ's atonement for the sins of His people by a faithful
exposition of Lord's Days five and six, which teach that Jesus paid for
our sins by satisfying the justice of God in regard to our sin and
guilt? Is not the denial of this truth the cornerstone of Arminianism,
which more and more infiltrates the Reformed church community?
In the fourth place, what about the doctrine of
Scripture? Do not God's people need instruction in this truth as never
before? The Reformed community of churches is tormented by many within
it who deny the infallibility and absolute authority of God's Word.
Please note that the Heidelberg Catechism calls our attention to
the sole authority of God's Word. Lord's Day seven asks: What is true
faith? We are taught to answer, that true faith is a certain knowledge
whereby we "hold for truth all that God has revealed to us in His
Word." Besides, we are instructed to worship God according to
His Word. Question twenty-five is: Why speakest thou of Father,
Son and Holy Ghost? The significant answer is: "because God hath so
revealed himself in his Word." And consider the answer of the
fathers to the question: What is idolatry? Idolatry is instead of, or
besides that one true God, who has manifested himself in his
Word...." Many today demand to worship God as they see fit.
Scripture does not mean much to them. We and our children must be
thoroughly instructed that we are to worship God according to His
will as revealed in His Word. Heidelberg Catechism
preaching is, therefore, the answer to the need of the day, for by it
the Word of God in its fullness is preached.
In the fifth place, instead of using movies or films
on family living which are produced by non-Reformed men, to instruct the
people of God, should we not give the instruction of the Catechism? Do
not Reformed people have excellent instruction for family living set
forth in the Heidelberg Catechism's explanation of the fifth
commandment—especially its balanced emphasis upon authority and
obedience on the one hand, and on the other the instruction to children
to bear patiently with the weaknesses and faults of their parents? In
addition, do not the Lord's Days on the Sacrament of Baptism set forth
the blessed and glorious position which both children and parents have
in God's covenant of everlasting friendship in Christ Jesus? What more
stabilizing and reassuring word can one bring to our children and young
people than that our children are God's children and the objects of His
love and grace in Christ?
Finally, let me remind you of the Heidelberg
Catechism's instruction in regard to the Keys of the Kingdom. If
Reformed saints today are to be enabled to deal effectively with
unfaithful men in their churches, then they will have to have
instruction in Lord's Day thirty. It is God's purpose that through the
preaching of the gospel Zion be cleansed of evil doers. The preaching of
the gospel opens the door of heaven to the repentant, but it also shuts
this same door to the impenitent. The solemn calling of the church, and
of the office-bearers in particular, to discipline those who are
unfaithful in their teaching is emphasized in this Lord's Day. Unless
the Reformed churches regain an understanding of their high calling to
cleanse Zion of evil doers through the exercise of the Keys of the
Kingdom, the light of the gospel will be put out by evil men within in
the not too distant future. We need therefore Catechism preaching! With
this instruction in the Keys of the Kingdom God's people will
stand up and do what is necessary to defend God's honour and the
well-being of His church.
THE CALLING
Certainly it is our calling as Reformed churches to
preach the Word of God alone. No one denies this. But we have faced the
question: What is the best way to do this? The answer of our father's
was catechism preaching. It was their prayer that these truths of the
Catechism would be proclaimed until the day Jesus returns upon the
clouds of heaven. As Reformed churches we are committed to preaching the
Heidelberg Catechism as the systematic expression of the truths
of God's Holy Word. In conclusion it is fitting to remind ourselves of
the admonition of Jude: "... that ye should earnestly contend for
the faith which was once delivered unto the saints." Why must we
ever contend? "For there are certain men crept in unawares, who
were before of old ordained to this condemnation, ungodly men, turning
the grace of our God into lasciviousness, and denying the only Lord God,
and our Lord Jesus Christ."
Let us pray daily for the gift of God's grace and for
the Spirit of our Lord, that as churches and ministers we may carefully
and clearly explain and apply the truth of Scripture to our
congregations as this truth is set forth in the Heidelberg Catechism.
May the Lord God continue to bless catechism
preaching unto those who would be instructed in the glorious truth of
our salvation by sovereign grace alone through the shed blood of our Saviour,
Jesus Christ.
As we stand before this awesome responsibility to
preach and teach the truth of Scripture to the church, let us be
comforted with this versification of Psalm
105:
Jehovah's
truth will stand forever
His
covenant bonds He will not sever;
The
Word of grace which He commands
To
thousand generations stands;
The
Covenant made in days of old
With
Abraham He doth uphold.
ENDNOTES:
1Rev.
Prof. James I. Good, The Heidelberg Catechism In Its Newest
Light, Philadelphia, 1914, page 42.
2Acta
Der Nationale Synode Van Dordrecbt, 1 18-1 19, Te Leiden Bij
D. Donner, p. 23-34, and p. 320.
3Van
Dellen and Monsma, Church Order Commentary, p. 277.
4Rev.
Nicholas J. Monsma, "The Reader Asks"; The Banner, Jan.
1, 1954, p.5.
