[스크랩] 하이델베르그 요리문답 연구

하이델베르그 교리문답(The Heidelberg Catechism A.D. 1563)

   

  1) 하이델베르그 교리문답의 역사적 배경.

 

    ① 교리문답서 전의 역사적 배경

 

  본 교리문답서는 독일 지역에서 만들어진 개혁주의 신앙고백서이다. 독일은 이미 루터에 의해서 종교개혁신앙을 받아 들였던 지역으로서 활발하게 종교개혁 운동이 전개되고 있었던 지역이었다. 그러나 1540년을 접어들면서 하이델베르그에서는 새로운 신앙의 모습이 제시되고 있었다. 그것은 1546년 프레데릭 2세에 의해서 좀더 바른 신앙의 모습을 세우고자 하는 운동이 일어나고 있었던 것이다.

  프레데릭 2세는 멜랑히톤을 초빙해서 신학 교수로 세우고자 했으나 멜랑히톤이 이를 거절하고 단지 여러 가지로 도움을 주는 정도에 머물렀다. 그러나 멜랑히톤의 영향력은 계속해서 프레데릭에게 끼쳤으며, 그 결과 멜랑히톤의 신학적 사고처럼 하이델베르그에서는 루터주의와 칼빈주의의 신학을 조화 시켜려는 모습을 갖게 되었던 것이다. 이런 영향으로 루터의 아우구스부르그 신앙고백서가 교리적인 기초로 제시되었으며, 또한 예배의식에는 쯔빙글리의 방식이 채용되었다.  

  그리고 16세기의 정치적 혼란으로 하이델베르그에 칼빈주의 자들이 속속 자리를 잡게 되었던 것이다. 그 결과 하이델베르그에는 루터파와 칼빈파와 쯔빙글리파가 혼합되어 발전되는 양상을 갖게 되었던 것이다. 그런데 문제의 발단은 "공재설"에 대한 입장 표명에 따라서 각 분파가 심하게 충돌하는 곳에서부터 시작되었다.  

 

  바로 이런 혼란스러운 분위기 속에서 등장한 사람이 프레드릭 3세(Frederick Ⅲ)였던 것이다. 그는 각 교파를 화해시키려는 노력을 하면서도 칼빈주의 신학정신에 많은 호감을 나타내기 시작했던 것이다. 그래서 그는 이런 신학적인 혼란을 제거하고 또한 후손들의 건전한 종교교육에 건전한 기초가 될 수 있는 신앙교육서를 제정하고자 하는 작업을 시작했던 것이다. 이처럼 독일의 선제후인 프레드릭 3세(Frederick Ⅲ)의 명령에 의하여, 하이델베르그 대학의 교수인 우르시누스(Zacharius Ursinus)와 궁정 설교자인 올리비아누스(Caspar Olevianus)에게 본 요리문답을 작성하도록 제시했던 것이다.

 

    ② 교리문답서 제정과 채택의 결과

 

  프레데릭은 1562년 12월에 이 요리문답서를 수정하여 승인 받기 위해서 주요 목사들과 교수들의 총회에 이 작업을 위임했다. 그 결과 1563년 초에 "팔라티네이트 선거후의 지역에 있는 교회와 학교에서 가르칠 요리문답, 또는 기독교 교훈집"이라는 제목으로 출판을 하게 되었던 것이다. 그리고 그는 이 문답서가 하나님의 말씀에서 뽑아 낸 우리 기독교의 요약된 교훈서, 또는 요리문답서이므로 이후 교회와 학교에서는 다음 세대들의 유익을 위해 사용하기를 바란다라고 서문에 간략하게 자신의 입장을 제시해 주므로 이 요리문답서가 당시 개혁교회에 얼마나 중요한 위치를 차지하고 있었는지를 보여주고 있다.

  그리고 이것은 1600년에 있었던 국가 종교회의에서는 이 요리문답을 교회의 통일된 교리 규범의 하나로서 채택하게 되었으며, 따라서 교회의 책임자는 이에 서명하고 모든 목사는 교회에서 이 요리문답을 설명해 주는 것을 의무화하도록 규정하기도 했다. 또한 이것은 1618-1619년 도르트회의 때에도 중요한 개혁주의 신앙고백서로 인정받기도 하였다.

   그리고 본 신앙고백서의 가치는 화란 개혁파 교회에서는 이것을 청소년 신앙 교육을 위해서 사용하기도 했으며, 주일 저녁 설교로도 사용하였다. 그리고 1568년에서 1571년까지는 화란의 개혁 교회와 라인강 하류 지방과 헝가리, 체코, 폴란드에 있는 개혁 교회가 이것을 사용했으며 이것은 1609년 미국 땅에 나타난 최초의 개혁교회의 신앙고백서이기도 하다.

 

  특별히 본 신앙고백서는 역사적인 독특성이 충분히 이해되면 더욱 본 조항을 이해하는데 있어서 도움을 얻을 수 있기도 하다. 즉 프레드릭(Frederick)은 본 신앙고백서를 인준함으로 인해서 1566년 5월14일 고소를 당하였으며, 이단으로 제소되는 위기에 당면하게 되어 개혁주의 신앙으로부터 돌아설 것과 추방령이 내려졌다.

 

  그러나 프레드릭(Frederick)은 물러나지 않고 진지하게 황제 MaximillaⅡ세와 루터주의자들 앞에서 자신이 지지하는 신앙고백의 목적과 원리를 설명하였다. 그리고 그는 양심을 거스리는 것보다는 차라리 왕관을 벗을 준비가 되어 있다고 담대하게 외쳤던 것이다. 또한 그는 계속해서 이 요리문답이 모두 성경에 근거하고 있음을 도저히 반증할 수 없는 성경적 근거들을 들어 반박했으며, 이 일에서 이 보다 더 성경적인 것을 보여주는 자가 있다면 기꺼이 하나님의 진리에 따르겠다고 외쳤던 것이다. 결국 이런 프레데릭의 강경한 바른 신앙에 대한 정신의 확립으로 인해서 후에 그는 루터파와 황제에게서까지도 '경건한 프레데릭'이라는 칭호를 받으며 위기를 벗어나는 중요한 역사적 성격을 가지고 있었던 것이다.

 

  우리는 여기서 주의해서 보아야 할 내용이 있는데 그것은 프레데릭에게 가장 어려움을 준 사람들은 다름 아니라 루터파 사람들이었다는 것이다. 여기서 우리는 개혁파 신앙의 독특한 역사적인 특징을 발견하게 되는 것이다. 즉 루터파에게 있어서 조차도 이 요리문답의 신앙적 정신은 자신의 신앙과 일치시킬 수 없는 이단적인 것으로 평가받았던 것이다. 이런 신조의 역사를 통해서 왜 역사적 개혁교회가 루터주의자들과 함께 할 수 없는지를 알게 된다. 즉 루터주의도 결국에는 개혁신앙과 교리적인 핵심 부분에서는 많은 차이를 가지고 있음을 발견하게 되는 것이다.

 

  이처럼 역사적으로 로마 카톨릭과 루터파에게 이단적 성격을 가지고 있다는 요리문답을 개혁교회에서는 당시 전체적으로 위에서 살펴본 것처럼 채택하게 되었던 것이다. 바로 여기서 우리는 개혁파 신앙이 일반 비(非)개혁신앙과 얼마나 다른 신학적 특성을 가지고 있는지를 발견하게 되는 것이다.  

  결국 이 요리문답은 프레데릭의 장남인 "루이 6세"(루터주의자)에 의해서 큰 수난을 당하게 된다. 즉 이 요리문답을 작성한 자들을 추방하고 또한 요리문답의 배포금지와 불태움을 입는 수난을 맞이하게 되었던 것이다. 그리고 이 요리문답이 출판된 이후에는 이른바 이 요리문답의 성격이 쯔빙글리적, 또는 칼빈주의적 이단이라는 이유 때문에 엄격한 루터파에게 극심한 공격을 받게 되었으며 로마 카톨릭파에게도 미사제도를 우상숭배라고 정죄한 제 8문 때문에 많은 공격을 받았던 것이다.

 

  이런 역사적인 수난의 과정 속에서 본 요리문답의 개혁 신앙적인 정신의 더욱 분명하게 드러나기 시작했다. 즉 우르시누스는 이러한 공격에 대해서 자신이 제정한 요리문답서를 옹호하기 위해서 변호서를 작성하기도 했으며 또한 하이델베르그 요리문답 해석을 출판하여 개혁신앙의 독특성을 더욱 분명히 드러내게 되었던 것이다. 바로 이 책들은 루터주의 자들로부터 비난들과 오해들에 대한 대답하는 형식이지만, 오히려 그 대답에서 루터주의와 구별된 개혁주의 신학의 독특성들을 더욱 분명하게 제시하게 되었던 것이다.

 

  이처럼 본 요리문답은 루터주의와 카톨릭과 구별되는 철저한 개혁주의적 성격을 분명히 제시했던 것을 살펴볼 수 있다. 그리고 본 신앙고백서는 당시의 개혁교회 신앙인들에게는 단순히 교리적인 것이 아니라 그들의 삶에 깊이 연결된 실천적인 삶에서의 고백적 성격을 가지고 있었던 것도 확인할 수 있다. 왜냐하면 프레드릭(Fredrick) Ⅲ세가 이 요리문답이 의도하는 바가 3가지임을 밝히고 있는 글에서도 이런 특징이 잘 나타나고 있다.

 

  먼저 교리적 가르침의 틀을 제공하고, 설교의 지침을 마련하며, 단일한 고백서가 되도록 하기 위함이다. 그는 계속해서 "만일 우리의 젊은이들이 그들의 생의 초기에 신실하게 하나님의 말씀의 가르침을 받고 교육받게 되면, 그것은 또한 전능하신 하나님께서 공적 도덕과 사적 도덕, 그리고 세속적 문제와 영원한 문제에 대한 개혁을 허락하시기를 기뻐하시리라는 확실한 희망을 가지고서 이에 따라서 가르치고, 행동하며, 살도록 해야 한다"라고 그 목적을 제시하기도 했다.

  그리나 무엇보다도 본 신앙고백서의 작성 목적의 가장 중요한 것은 독일 내에서 로마 카톨릭과 루터파와 개혁파속에서 철저한 '성경적인 요리문답'을 세우고자 했던 것이 개혁주의적 특성으로서 중요한 목적이라고 할 수 있겠다.

 

  2) 하이델베르그 교리문답의 교리적 특징.

 

    ① 3 구조의 본문.

  특별히 그 구조에 있어서 사도신경, 십계명, 주기도문, 그리고 성례를 3구조로 나누어서 설명하고 있다. 이런 구조는 칼빈의 제네바 2차 교리문답서와 동일한 방식으로 제시되어 있음을 알 수 있다. 그리고 이런 구조를 다시 3구조로 다음과 같이 분류되어 있다. 첫째는 비참, 둘째는 구원, 셋째는 감사로 나뉘어져 있다.

 

  이런 3구조는 칼빈의 제네바 2차 교리교육서에서도 살펴보았듯이 그 구조에 있어서 십계명을 사도신경의 뒤에 둠으로 인해서 복음과 율법의 깊은 신학적 이해를 살펴보았듯이 본 요리문답서에서도 이런 특징이 그대로 살아 있음을 발견하게 된다. 즉 본 요리문답서는 삶의 규범으로서 율법을 마지막 부분인 십계명과 주기도문을 설명하는 '감사' 부분에서 설명하고 있다는 것이다.

   이런 율법에 대한 감사의 접근 방식은 이 요리문답을 해설한 우르시누스 자신에 의해서 더욱 깊은 신학적 이해를 제시해 주고 있다. 그는 성도의 삶의 규범으로 율법을 따라서 사는 삶의 최종적인 목적이 인간 자신에 있지 않고 오직 하나님의 영예와 영광을 지향하고 있다고 지적하고 있다.

 

   여기에서 영예는 영광은 사랑, 존경, 순종, 그리고 감사를 포함한다고 지적하고 있다. 그래서 하나님을 영예롭게 하는 행위를 하는 것은 하나님을 향한 우리의 사랑, 존경, 그리고 순종을 입증해 보이는 것이며, 우리가 받은 혜택으로 인해 감사를 드리는 것으로 설명해 주고 있다. 즉 하나님께 선하고 받으실 만한 것이 되기 위해서 우리 행위는 자신에게 돌려지는 칭찬과 유익이 아니라 하나님의 영광을 지향해야 함이 필연적임을 밝히고 있는 것이다.

 

    ② 1문의 독특성

 

  1문의 내용은 다음과 같이 제시되어 있다.

  제 1문 : 사나 죽으나 당신의 유일한 위안은 무엇입니까?

  답 : 사나 죽으나 나는 나의 것이 아니고 몸과 영혼이 모두 미쁘신 구주 예수 그리스도의 것입니다. 주께서 보배로운 피로 나의 모든 죄값을 치러주셨고 마귀의 권세로부터 나를 자유케 하셨습니다. 또한 하늘에 계신 아버지의 뜻이 아니고는 나의 머리털 하나도 상하지 않듯이 주는 나를 지켜주십니다. 실로, 이 모든 것이 합력하여 나의 구원을 이룹니다. 내가 주의 것이기에 주께서 성령으로 말미암아 영원한 생명을 보증하시고 나의 온 마음을 다하여 기꺼이 주를 위하여 살게 하십니다. 이것이 나의 유일한 위안입니다.

 

  1문은 인간의 가장 본질적인 위로가 무엇인지를 묻고 있으며 그에 대한 대답으로 삼위일체 하나님을 통하여 구원을 얻고 또한 이제는 그분을 위하여 사는 것이 가장 본질적인 위로임을 지적해 주고 있는 것이다.

 

   이런 정신은 웨스트민스터 소요리문답에서 "사람의 제일된 목적은 하나님을 영화롭게 하는 것과 영원히 그를 즐거워하는 것이다"(1)라고 제시하면서 인간의 본질적인 자리를 제시해 주고 있는 정신과 동일한 정신을 표현해 주고 있음을 알 수 있다. 다만 그 접근하는 방식에 있어서 하이델베르그 요리문답은 인간의 궁극적인 비참의 모습을 적극적으로 제시하면 그 본질에 접근하고 있는 것이 특징이라고 할 수 있겠다.

 

    ③ "칼빈주의 신학 '밖에서'(Extra Calvinisticum)"의 특징.

 

   칼빈주의 신학 밖에서(Extra Calvinisticum)는 개혁신앙에 있어서 개혁파 신학의 독특성을 드러내는 중요한 주제 중에 하나이다. 이것은 그리스도의 신성(totus)과 인성(totum)에 대한 개혁신학의 독특한 이해이다. 이 주제는 루터주의와 분리되게 되는 성만찬 논쟁의 핵심이 되기도 하기 때문에 매우 중요한 부분이다. 먼저 본 요리문답에서는 다음과 같이 본문이 제시되고 있다.

 

  제47문 : 그러나 그리스도께서는 이 세상 끝 날까지 항상 우리와 함께 계시겠다고 약속하시지 않았습니까?

  답: 그리스도는 참 인간이요 참 하나님이십니다. 그는 인간적인 본성으로는 지금 이 땅 위에 계시지 않습니다. 그러나 그의 신성과 위엄과 은혜와 그의 영으로 우리와 항상 함께 하십니다.

 

  제48문: 만일 신성이 있는 모든 곳에 인성이 함께 하지 않는다면, 그리스도 안에 있는 두 본성은 이와 같은 방식으로 서로 분리되어 있는 것이 아닙니까?

  답: 결코 그렇지 않습니다. 신성은 불가해하고 어디에나 현존하기 때문에, 그 취한 인성 외부에 있을지라도, 그 안에 있어서도 인격적으로 인성과 결합되어 있습니다.

 

  이것은 루터주의가 "공재설"을 주장하면서 그리스도의 신성과 인성의 의미를 심각하게 파괴하고 결국에는 그리스도 자체를 곡해하는 위험을 분명하게 지적하고 배격한 개혁신학의 절정이라고 할 수 있겠다. 먼저 루터주의자들은 그리스도의 인성이 어떤 방식으로든지 예수의 신성의 속성들을 공유한다고 생각하였다. 그래서 그들은 예수의 인간성이 편재, 전능, 전지와 같은 속성들을 가지셨다고 주장하게 되었던 것이다.

 

  이런 루터파의 기독론에 이해는 성만찬론에 있어서 예수께서 신체적으로 떡에 현존한다는 자신들의 공재설에 있어서 근본적인 기초가 되었던 것이다. 즉 그들은 신적 속성은 예수의 인간성으로 전달되는 빵과 포도주의 각 요소 "안에, 그와 함께, 그 아래"에 그리스도께서 "신체적으로 현존"하실 수 있다고 주장하였던 것이다.  

 

  그러나 칼빈주의자들은 고대 신조인 칼케톤 신조에서 확립된 그리스도의 신성과 인성의 구조를 다시 한 번 분명하게 제시를 했다. 즉 예수 그리스도는 하나님이신 동시에 사람이지만 그의 신성은 계속해서 참되고 진정한 신성이라는 것이다. 또한 이 신성과 인성은 혼합되거나 혼성되는 것이 아니라 한 인격 안에서 연합한다고 제시했던 것이다.  

 

  계속해서 주장하기를 인성은 신성으로 변화하거나 신성과 혼합되지 않고 인성은 언제나 인성으로 남아 있음을 주장했던 것이다. 그리고 신성은 언제나 신성으로 남아 있음을 함께 제시했다. 즉 창조자와 피조물의 그 근본적인 구별은 성육신에 의해서도 변경되지 않는 것이며, 다만 예수 그리스도 안에서 신성과 인성이 인격적으로 연합된 것임을 분명히 했던 것이다.

 

  결국 신성은 인성의 밖에서도 그리고 그 안에서도 존재하는 것임을 명확히 함으로써 성만찬에 있어서도 그리스도의 인성이 신체적으로 현존하는 것이 아니라 다만 성령의 인도하심에 따라서 우리의 영혼이 하늘로 들려 올려져 하나님의 우편에 계신 그리스도의 인성과 실제적인 연합을 할 수 있도록 인도하시는 "신비적인 연합"을 주장하게 되었던 것이다.

 

    ④ 제 3판의 "80문"의 특징.

 

  1563년 판에는 로마 교회의 미사제도를 "우상숭배"라고 선언한 80문이 초판과 재판과 다르게 제시되고 있음이 큰 특징으로 제시되고 있다. 즉 초판에서는 빠져 있고, 재판에서는 부분적으로 나타나고 있는 반면 3판에서는 그 전체 내용이 제시되고 있다. 이것은 1563년 12월 4일에 트랜트 회의 끝난 후에 로마 교회의 "저주문"에 대한 프레데릭의 강력한 저항의 내용임을 알 수 있다. 바로 이 내용으로 인해서 프레데릭은 더 많은 어려움에 처하기 했었던 역사적인 상황이 있었기 때문에 더욱 깊은 이해가 필요하다.

 

  80문 : 성만찬은 로마 카톨릭의 미사와 어떻게 다릅니까?

  답 : 성만찬은 십자가에서 단번에 드리신 예수 그리스도의 영원한 속죄를 통해서 우리 죄가 완전히 용서받았다는 선언입니다. 또한 그것은 성령께서, 하늘 아버지 우편에 계시면서 우리의 경배를 받으시는 그리스도에게 우리를 연합케 하신다는 선언입니다. 그러나 미사는 그리스도의 몸이 사제들에 의하여 날마다 산자들과 죽은 자들을 위하여 드려지지 않는다면 그의 십자가 고난을 통해서는 사죄를 얻지 못 한다고 가르칩니다. 또한 그리스도의 몸이 떡과 포도주의 형태로 나타나셔서 그곳에서 그리스도가 경배를 받으신다고 가르칩니다. 그러므로 미사는 단번에 드리신 예수 그리스도의 희생제사를 근본적으로 부인하는 것이며 저주받을 우상숭배인 것입니다.

 

  그런데 오늘날 이 80문에 입장을 대부분 비(非)개혁주의 신학자들은 부정적으로 생각하고 있는 것을 말할 것도 없고 개혁주의 분파 안에서조차 이 항목에 당시 프레데릭의 입장을 매우 과격한 것으로 평가하고 있는 것을 주목해야 할 것이다. 한 예로 필립 샤프도 "제80문은 하이델베르그 요리문답 속에 일관되어 있는 화해 무드를 해치고 악을 악으로 갚음으로써 비프로테스탄트적이고 비복음주의적인 배타성을 보이고 있다. 이러한 불필요한 지나친 적대감 때문에 하이델베르그 요리문답은 로마 교회의 규율을 따르던 선거 후 챨스 필립이 1719년에 사용 금지령을 내리게 하고 말았다"라고 지적하면서 이 80문의 정신이 매우 과격하고 포용심이 없는 것으로 평가를 내리고 있는 것이다.

  이런 평가는 오늘날 엄밀한 개혁신앙을 회복해 가려고 하는 우리들에게 있어서 좀더 세심한 주의를 갖게 한다. 왜냐하면 과연 이들의 평가처럼 80문의 성격이 과연 그런 것인가? 하는 것이다. 그러나 역사적 개혁신앙을 고집해 왔던 대부분의 신학자들은 이런 입장이 바른 성경적인 신앙을 지켜 가기 위해서 반드시 필요했고 또한 정당한 것임을 확증하고 있는 것을 볼 때에 오늘날 신앙고백서를 평가하는 정신이 얼마나 느슨해져 있고 또한 타협적인지를 알 수 있는 것이다.

 

  위와 같이 성경적인 바른 신앙에 대한 엄격한 표현은 성경의 참된 진리를 더욱 바르게 지킬 수 있었으며 또한 후손들에게도 정확한 신앙고백을 할 수 있도록 돕는 중요한 지침이 되었음을 우리는 후대의 신앙고백서들을 통해서도 확인할 수 있다.

 

  하이델베르그의 이런 분명한 입장은 웨스트민스터 신앙고백서에도 그대로 연결되고 있음을 알 수 있다. 즉 25장 6절에서 "교회에는 주 예수 그리스도 이외에 다른 머리가 없으며, 로마 교황도 어떤 의미로나 교회의 머리가 될 수 없고, 교회 내에서 자기를 높여 그리스도에 대적하며, 범사에 일컫는 하나님에 대적하는 저 적그스리스도며 저 죄의 사람이며 멸망의 아들이다"라고 고백하고 있고 또한 29장 2절과 3절에서 "로마 카톨릭에서 행하는 미사의 제사는 피택자들의 모든 죄를 위하여 화목 제물로 드린 그리스도의 단 한 번의 제사에 전적으로 반대되는 것이다",  "이 주장은(화체설) 성례의 본질을 뒤집는 생각이며 이제까지 여러 가지 미신과 난잡한 우상 숭배의 원인이 되어 왔고 지금도 그러하다"

 

  여기서도 알 수 있듯이 웨스트민스터에서도 로마 카톨릭에 대한 신학적 입장을 분명히 평가하고 이 분파와는 절대로 교리적으로 일치될 수 없음을 명확히 했던 것이다. 이처럼 성경의 참된 정신을 명확히 하고 또한 바르게 정립하고자 하는 정신을 '과격하다'거나 또는 '극단적이다'라고 한다면 성경적인 진리를 파괴시켜 가면서도 포용과 연합으로 일치를 이루려고 하는 행위는 도대체 어떤 행위인지 다시 물어야 할 것이다.

 

  또한 이 80문에 대해서 부정적인 입장을 취했던 사람들 중에서 알미니안주의 자들을 살펴 볼 수 있다. 이들은 16세기초에 이 요리문답이 성경의 정신에 맞지 않는다고 해서 수정 작업을 제기하고 나왔다. 그러나 이 수정 작업 자체가 잘못된 것이 아니라 이들이 성경의 참된 정신에 의해서 요리문답의 수정을 요구한 것이 아니라 자신들의 입장을 표명하는데 있어서 부딪치는 부분은 모두 삭제하려고 했었던 것에 문제가 있었던 것이다.  

 

  그러나 하나님의 섭리에 의해서 도르트 총회에서는 이들의 요구를 제거하고 오히려 "하이델베르그 요리문답은 정통적인 기독교 신앙과 가장 잘 조화된다. 그리고 단순한 형태로 구성되어 있어서 청소년들이 이해하기가 좋을 뿐만 아니라 장년들의 교육에도 매우 유용하다. 그러므로 벨기에 교회에서는 계속해서 이 요리문답을 가르쳐서 교인들을 깨우쳐 주어야 할 것이며, 어떠한 모양의 반대도 있어서는 안될 것이다"라고 하이델베르그의 입장이 전통적인 개혁신앙의 바른 정신에 서 있음을 더욱 확고히 정립을 해 놓았다

  결국 이처럼 성경의 참된 정신을 드러내는 것보다는 인간의 연합과 일치를 더욱 중요하게 여기면서 인본주의적으로 나아가려고 하는 정신은 하이델베르그 뿐만 아니라 웨스트민스터에서도 위의 조항을 삭제하고 변경시키는 1903년의 신앙고백서 작업을 통해서 잘 드러나고 있듯이 개혁파 신앙의 정립에 있어서 매우 조심해야 할 행위임을 알 수 있는 것이다.

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HEIDELBERG CATECHISM

LORD's DAY 1

1.Q. What is your only comfort in life and death?

A. That I am not my own,[1] but belong with body and soul, both in life and in death,[2] to my faithful Saviour Jesus Christ.[3] He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil.[5] He also preserves me in such a way[6] that without the will of my heavenly Father not a hair can fall from my head;[7] indeed, all things must work together for my salvation.[8] Therefore, by His Holy Spirit He also assures me of eternal life[9] and makes me heartily willing and ready from now on to live for Him.[10]

[1] I Cor. 6:19, 20 [2] Rom. 14:7-9. [3] I Cor. 3:23; Tit. 2:14. [4] I Pet. 1:18, 19; I John 1:7; 2:2. [5] John 8:34-36; Heb. 2:14, 15; I John 3:8. [6] John 6:39, 40; 10:27-30; II Thess. 3:3; I Pet. 1:5. [7] Matt. 10:29-31; Luke 21:16-18. [8] Rom. 8:28. [9] Rom. 8:15, 16; II Cor. 1:21, 22; 5:5; Eph. 1:13, 14. [10] Rom. 8:14.

2. Q. What do you need to know in order to live and die in the joy of this comfort?

A. First, how great my sins and misery are;[1] second, how I am delivered from all my sins and misery;[2] third, how I am to be thankful to God for such deliverance.[3]

[1] Rom. 3:9, 10; I John 1:10. [2] John 17:3; Acts 4:12; 10:43. [3] Matt. 5:16; Rom. 6:13; Eph. 5:8-10; I Pet. 2:9, 10.

The First Part

OUR SIN AND MISERY

LORD'S DAY 2

3.Q. From where do you know your sins and misery?

A. From the law of God.[1]

[1] Rom. 3: 20;

4. Q. What does God's law require of us? A. Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind.[1] This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.[2]

[1] Deut. 6:5. [2] Lev. 19:18.

5. Q. Can you keep all this perfectly?

A. No,[1] I am inclined by nature to hate God and my neighbour.[2]

[1] Rom. 3:10, 23; I John 1:8, 10. [2] Gen. 6:5; 8:21; Jer. 17:9; Rom. 7:23; 8:7; Eph. 2:3; Tit. 3:3.

LORD'S DAY 3

6. Q. Did God, then, create man so wicked and perverse?

A. No, on the contrary, God created man good[1] and in His image,[2] that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator,[4] heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.[5]

[1] Gen. 1:31. [2] Gen. 1:26, 27. [3] Eph. 4:24. [4] Col. 3:10. [5] Ps. 8.

7. Q. From where, then, did man's depraved nature come?

A. From the fall and disobedience of our first parents, Adam and Eve, in Paradise,[1] for there our nature became so corrupt[2] that we are all conceived and born in sin.[3]

[1] Gen. 3. [2] Rom. 5:12, 18, 19. [3] Ps. 51:5.

8. Q. But are we so corrupt that we are totally unable to do any good and inclined to all evil?

A. Yes,[1] unless we are regenerated by the Spirit of God.[2]

[1] Gen. 6:5; 8:21; Job 14:4; Is. 53:6. [2] John 3:3-5.

LORD'S DAY 4

9. Q. Is God, then, not unjust by requiring in His law what man cannot do?

A. No, for God so created man that he was able to do it.[1] But man, at the instigation of the devil,[2] in deliberate disobedience[3] robbed himself and all his descendants of these gifts.[4]

[1] Gen. 1:31. [2] Gen. 3:13; John 8:44; I Tim. 2:13, 14. [3] Gen. 3:6. [4] Rom. 5:12, 18, 19.

10. Q. Will God allow such disobedience and apostasy to go unpunished?

A. Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally,[1] as He has declared:[2] Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).

[1] Ex. 34:7; Ps. 5:4-6; 7:10; Nah. 1:2; Rom. 1:18; 5:12; Eph. 5:6; Heb. 9:27. [2] Deut. 27:26.

11. Q. But is God not also merciful?

A. God is indeed merciful,[1] but He is also just.[2] His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.[3]

[1] Ex. 20:6; 34:6, 7; Ps. 103:8, 9. [2] Ex. 20:5; 34:7; Deut. 7:9-11; Ps. 5:4-6; Heb. 10:30, 31. [3] Matt. 25:45, 46.

The Second Part

OUR DELIVERANCE

LORD'S DAY 5

12. Q. Since, according to God's righteous judgment we deserve temporal and eternal punishment, how can we escape this punishment and be again received into favour?

A. God demands that His justice be satisfied.[1] Therefore full payment must be made either by ourselves or by another.[2]

[1] Ex. 20:5; 23:7; Rom. 2:1-11. [2] Is. 53:11; Rom. 8:3, 4.

13. Q. Can we ourselves make this payment?

A. Certainly not. On the contrary, we daily increase our debt.[1]

[1] Ps. 130:3; Matt. 6:12; Rom. 2:4, 5.

14. Q. Can any mere creature pay for us?

A. No. In the first place, God will not punish another creature for the sin which man has committed.[1] Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.[2]

[1] Ezek. 18:4, 20; Heb. 2:14-18. [2] Ps. 130:3; Nah. 1:6.

15. Q. What kind of mediator and deliverer must we seek?

A. One who is a true[1] and righteous[2] man, and yet more powerful than all creatures; that is, one who is at the same time true God.[3]

[1] I Cor. 15:21; Heb. 2:17. [2] Is. 53:9; II Cor. 5:21; Heb. 7:26. [3] Is. 7:14; 9:6; Jer. 23:6; John 1:1; Rom. 8:3, 4.

LORD'S DAY 6

16. Q. Why must He be a true and righteous man?

A. He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin.[1] He must be a righteous man because one who himself is a sinner cannot pay for others.[2]

[1] Rom: 5:12, 15; I Cor. 15:21; Heb. 2:14-16. [2] Heb. 7:26, 27; I Pet. 3:18.

17. Q. Why must He at the same time be true God?

A. He must be true God so that by the power of His divine nature[1] He might bear in His human nature the burden of God's wrath,[2] and might obtain for us and restore to us righteousness and life.[3]

[1] Is. 9:5. [2] Deut. 4:24; Nah. 1:6; Ps. 130:3. [3] Is. 53:5, 11; John 3:16; II Cor. 5:21.

18. Q. But who is that Mediator who at the same time is true God and a true and righteous man?

A. Our Lord Jesus Christ,[1] whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).

[1] Matt. 1:21-23; Luke 2:11; I Tim. 2:5; 3:16.

19. Q. From where do you know this?

A. From the holy gospel, which God Himself first revealed in Paradise.[1] Later, He had it proclaimed by the patriarchs[2] and prophets,[3] and foreshadowed by the sacrifices and other ceremonies of the law.[4] Finally, He had it fulfilled through His only Son.[5]

[1] Gen. 3:15. [2] Gen. 12:3; 22:18; 49:10. [3] Is. 53; Jer. 23:5, 6; Mic. 7:18-20; Acts 10:43; Heb. 1:1. [4] Lev. 1:7; John 5:46; Heb. 10:1-10. [5] Rom. 10:4; Gal. 4:4, 5; Col. 2:17.

LORD'S DAY 7

20. Q. Are all men, then, saved by Christ just as they perished through Adam?

A. No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.[1]

[1] Matt. 7:14; John 1:12; 3:16, 18, 36; Rom. 11:16-21.

21. Q. What is true faith?

A. True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word.[1] At the same time it is a firm confidence[2] that not only to others, but also to me,[3] God has granted forgiveness of sins, everlasting righteousness, and salvation,[4] out of mere grace, only for the sake of Christ's merits.[5] This faith the Holy Spirit works in my heart by the gospel.[6]

[1] John 17:3, 17; Heb. 11:1-3; James 2:19. [2] Rom. 4:18-21; 5:1; 10:10; Heb. 4:16. [3] Gal. 2:20. [4] Rom. 1:17; Heb. 10:10. [5] Rom. 3:20-26; Gal. 2:16; Eph. 2:8-10. [6] Acts 16:14; Rom. 1:16; 10:17; I Cor. 1:21.

22. Q. What, then, must a Christian believe?

A. All that is promised us in the gospel,[1] which the articles of our catholic and undoubted Christian faith teach us in a summary.

[1] Matt. 28:19; John 20:30, 31.

23. Q. What are these articles?

A. III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.

LORD'S DAY 8

24. Q. How are these articles divided?

A. Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.

25. Q. Since there is only one God,[1] why do you speak of three persons, Father, Son, and Holy Spirit? A. Because God has so revealed Himself in His Word[2] that these three distinct persons are the one, true, eternal God.

[1] Deut. 6:4; Is. 44:6; 45:5; I Cor. 8:4, 6. [2] Gen. 1:2, 3; Is. 61:1; 63:8-10; Matt. 3:16, 17; 28:18, 19; Luke 4:18; John 14:26; 15:26; II Cor. 13:14; Gal. 4:6; Tit. 3:5, 6. God the Father and Our Creation

LORD'S DAY 9

26. Q. What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,[1] and who still upholds and governs them by His eternal counsel and providence,[2] is, for the sake of Christ His Son, my God and my Father.[3] In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,[4] and will also turn to my good whatever adversity He sends me in this life of sorrow.[5] He is able to do so as almighty God,[6] and willing also as a faithful Father.[7]

[1] Gen. 1 and 2; Ex. 20:11; Job 38 and 39; Ps. 33:6; Is. 44:24; Acts 4:24; 14:15. [2] Ps. 104:27-30; Matt. 6:30; 10:29; Eph. 1:11. [3] John 1:12, 13; Rom. 8:15, 16; Gal. 4:4-7; Eph. 1:5. [4] Ps. 55:22; Matt. 6:25, 26; Luke 12:22-31. [5] Rom. 8:28. [6] Gen. 18:14; Rom. 8:31-39. [7] Matt. 6:32, 33; 7:9-11.

LORD'S DAY 10

27. Q. What do you understand by the providence of God?

A. God's providence is His almighty and ever present power,[1] whereby, as with His hand, He still upholds heaven and earth and all creatures,[2] and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,[3] indeed, all things, come not by chance[4] but by His fatherly hand.[5] [1] Jer. 23:23, 24; Acts 17:24-28. [2] Heb. 1:3. [3] Jer. 5:24; Acts 14:15-17; John 9:3; Prov. 22:2. [4] Prov. 16:33. [5] Matt. 10:29.

28. Q. What does it benefit us to know that God has created all things and still upholds them by His providence?

A. We can be patient in adversity,[1] thankful in prosperity,[2] and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;[3] for all creatures are so completely in His hand that without His will they cannot so much as move.[4]

[1] Job. 1:21, 22; Ps. 39:10; James 1:3. [2] Deut. 8:10; I Thess. 5:18. [3] Ps. 55:22; Rom. 5:3-5; 8:38, 39. [4] Job 1:12; 2:6; Prov. 21:1; Acts 17:24-28.

God and the Son and our Redemption

LORD'S DAY 11

29. Q. Why is the Son of God called Jesus, that is, Saviour?

A. Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]

[1] Matt. 1:21; Heb. 7:25. [2] Is. 43:11; John 15:4, 5; Acts 4:11, 12; I Tim. 2:5.

30. Q. Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?

A. No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]

[1] I Cor. 1:12, 13; Gal. 5:4. [2] Col. 1:19, 20; 2:10; I John 1:7.

LORD'S DAY 12

31. Q. Why is He called Christ, that is, Anointed?

A. Because He has been ordained by God the Father, and anointed with the Holy Spirit,[1] to be our chief Prophet and Teacher,[2] who has fully revealed to us the secret counsel and will of God concerning our redemption;[3] our only High Priest,[4] who by the one sacrifice of His body has redeemed us,[5] and who continually intercedes for us before the Father;[6] and our eternal King,[7] who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.[8]

[1] Ps. 45:7 (Heb. 1:9); Is. 61:1 (Luke 4:18; Luke 3:21, 22. [2] Deut. 18:15 (Acts 3:22). [3] John 1:18; 15:15. [4] Ps. 110:4 (Heb. 7:17). [5] Heb. 9:12; 10:11-14. [6] Rom. 8:34; Heb. 9:24; I John 2:1. [7] Zach. 9:9 (Matt. 21:5); Luke 1:33. [8] Matt. 28:18-20; John 10:28; Rev. 12:10, 11.

32. Q. Why are you called a Christian?

A. Because I am a member of Christ by faith[1] and thus share in His anointing,[2] so that I may as prophet confess His Name,[3] as priest present myself a living sacrifice of thankfulness to Him,[4] and as king fight with a free and good conscience against sin and the devil in this life,[5] and hereafter reign with Him eternally over all creatures.[6]

[1] I Cor. 12:12-27. [2] Joel 2:28 (Acts 2:17); I John 2:27. [3] Matt. 10:32; Rom 10:9, 10; Heb. 13:15. [4] Rom. 12:1; I Pet. 2:5, 9. [5] Gal. 5:16, 17; Eph. 6:11; I Tim. 1:18, 19. [6] Matt. 25:34; II Tim. 2:12.

LORD'S DAY 13

33. Q. Why is He called God's only begotten Son, since we also are children of God?

A. Because Christ alone is the eternal, natural Son of God.[1] We, however, are children of God by adoption, through grace, for Christ's sake.[2]

[1] John 1:1-3, 14, 18; 3:16; Rom. 8:32; Heb. 1; I John 4:9. [2] John 1:12; Rom. 8:14-17; Gal. 4:6; Eph. 1:5, 6.

34. Q. Why do you call Him our Lord?

A. Because He has ransomed us, body and soul,[1] from all our sins, not with silver or gold but with His precious blood,[2] and has freed us from all the power of the devil to make us His own possession.[3]

[1] I Cor. 6:20; I Tim. 2:5, 6. [2] I Peter 1:18, 19. [3] Col. 1:13, 14; Heb. 2:14, 15.

LORD'S DAY 14

35. Q. What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?

A. The eternal Son of God, who is and remains true and eternal God,[1] took upon Himself true human nature from the flesh and blood of the virgin Mary,[2] through the working of the Holy Spirit.[3] Thus He is also the true seed of David,[4] and like His brothers in every respect,[5] yet without sin.[6]

[1] John 1:1; 10:30-36; Rom. 1:3; 9:5; Col. 1:15-17; I John 5:20. [2] Matt. 1:18-23; John 1:14; Gal. 4:4; Heb. 2:14. [3] Luke 1:35. [4] II Sam. 7:12-16; Ps. 132:11; Matt. 1:1; Luke 1:32; Rom. 1:3. [5] Phil. 2:7; Heb. 2:17. [6] Heb. 4:15; 7:26, 27.

36. Q. What benefit do you receive from the holy conception and birth of Christ?

A. He is our Mediator,[1] and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.[2]

[1] I Tim. 2:5, 6; Heb. 9:13-15. [2] Rom. 8:3, 4; II Cor. 5:21; Gal. 4:4, 5; I Pet. 1:18, 19.

LORD'S DAY 15

37. Q. What do you confess when you say that He suffered?

A. During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race.[1] Thus, by His suffering, as the only atoning sacrifice,[2] He has redeemed our body and soul from everlasting damnation,[3] and obtained for us the grace of God, righteousness, and eternal life.[4]

[1] Is. 53; I Tim. 2:6; I Pet. 2:24; 3:18. [2] Rom. 3:25; I Cor. 5:7; Eph. 5:2; Heb. 10:14; I John 2:2; 4:10. [3] Rom. 8:1-4; Gal. 3:13; Col. 1:13; Heb. 9:12; I Pet 1:18, 19. [4] John 3:16; Rom. 3:24-26; II Cor. 5:21; Heb. 9:15.

38. Q. Why did He suffer under Pontius Pilate as judge?

A. Though innocent, Christ was condemned by an earthly judge,[1] and so He freed us from the severe judgment of God that was to fall on us.[2]

[1] Luke 23:13-24; John 19:4, 12-16. [2] Is. 53:4, 5; II Cor. 5:21; Gal. 3:13.

39. Q. Does it have a special meaning that Christ was crucified and did not die in a different way?

A. Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.[1]

[1] Deut. 21:23; Gal. 3:13.

LORD'S DAY 16

40. Q. Why was it necessary for Christ to humble Himself even unto death?

A. Because of the justice and truth of God[1] satisfaction for our sins could be made in no other way than by the death of the Son of God.[2]

[1] Gen. 2:17. [2] Rom. 8:3; Phil. 2:8; Heb. 2:9, 14, 15.

41. Q. Why was he buried?

A. His burial testified that He had really died.[1]

[1] Is. 53:9; John 19:38-42; Acts 13:29; I Cor. 15:3,4.

42. Q. Since Christ has died for us, why do we still have to die?

A. Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.[1]

[1] John 5:24; Phil. 1:21-23; I Thess. 5:9, 10.

43. Q. What further benefit do we receive from Christ's sacrifice and death on the cross?

A. Through Christ's death our old nature is crucified, put to death, and buried with Him,[1] so that the evil desires of the flesh may no longer reign in us,[2] but that we may offer ourselves to Him as a sacrifice of thankfulness.[3]

[1] Rom. 6:5-11; Col. 2:11, 12. [2] Rom. 6:12-14. [3] Rom. 12:1; Eph. 5:1, 2.

44. Q. Why is there added: He descended into hell?

A. In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings[1] but especially on the cross, has delivered me from the anguish and torment of hell.[2]

[1] Ps. 18:5, 6; 116:3; Matt. 26:36-46; 27:45, 46; Heb. 5:7-10. [2] Is. 53.

LORD'S DAY 17

45. Q. How does Christ's resurrection benefit us?

A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.[1] Second, by His power we too are raised up to a new life.[2] Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.[3]

[1] Rom. 4:25; I Cor. 15:16-20; I Pet. 1:3-5. [2] Rom. 6:5-11; Eph. 2:4-6; Col. 3:1-4. [3] Rom. 8:11; I Cor. 15:12-23; Phil. 3:20, 21.

LORD'S DAY 18

46. Q. What do you confess when you say, He ascended into heaven?

A. That Christ, before the eyes of His disciples, was taken up from the earth into heaven,[1] and that He is there for our benefit[2] until He comes again to judge the living and the dead.[3] [1] Mark 16:19; Luke 24:50, 51; Acts 1:9-11. [2] Rom. 8:34; Heb. 4:14; 7:23-25; 9:24. [3] Matt. 24:30; Acts 1:11. 47. Q. Is Christ, then, not with us until the end of the world, as He has promised us?[1] A. Christ is true man and true God. With respect to His human nature He is no longer on earth,[2] but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.[3]

[1] Matt. 28:20. [2] Matt. 26:11; John 16:28; 17:11; Acts 3:19-21; Heb. 8:4. [3] Matt. 28:18-20; John 14:16-19; 16:13.

48. Q. But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?

A. Not at all, for His divinity has no limits and is present everywhere.[1] So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.[2]

[1] Jer. 23:23, 24; Acts 7:48, 49. [2] John 1:14; 3:13; Col. 2:9.

49. Q. How does Christ's ascension into heaven benefit us?

A. First, He is our Advocate in heaven before His Father.[1] Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself.[2] Third, He sends us His Spirit as a counter-pledge,[3] by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.[4]

[1] Rom. 8:34; I John 2:1. [2] John 14:2; 17:24; Eph. 2:4-6. [3] John 14:16; Acts 2:33; II Cor. 1:21, 22; 5:5. [4] Col. 3:1-4.

LORD'S DAY 19

50. Q. Why is it added, And sits at the right hand of God?

A. Christ ascended into heaven to manifest Himself there as Head of His Church,[1] through whom the Father governs all things.[2]

[1] Eph. 1:20-23; Col. 1:18. [2] Matt. 28:18; John 5:22, 23.

51. Q. How does the glory of Christ, our Head, benefit us? A. First, by His Holy Spirit He pours out heavenly gifts upon us, His members.[1] Second, by His power He defends and preserves us against all enemies.[2]

[1] Acts 2:33; Eph. 4:7-12. [2] Ps. 2:9; 110:1, 2; John 10:27-30; Rev. 19:11-16.

52. Q. What comfort is it to you that Christ will come to judge the living and the dead?

A. In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.[1] He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.[2]

[1] Luke 21:28; Rom. 8:22-25; Phil. 3:20,21; Tit. 2:13, 14. [2] Matt. 25:31-46; I Thess. 4:16, 17; II Thess. 1:6-10. God the Holy Spirit and our Sanctification

LORD'S DAY 20

53. Q. What do you believe concerning the Holy Spirit?

A. First, He is, together with the Father and the Son, true and eternal God.[1] Second, He is also given to me,[2] to make me by true faith share in Christ and all His benefits,[3] to comfort me,[4] and to remain with me forever.[5]

[1] Gen. 1:1, 2; Matt. 28:19; Acts 5:3, 4; I Cor. 3:16. [2] I Cor. 6:19; II Cor. 1:21, 22; Gal. 4:6; Eph. 1:13. [3] Gal. 3:14; I Pet. 1:2. [4] John 15:26; Acts 9:31. [5] John 14:16, 17; I Pet. 4:14.

LORD'S DAY 21

54. Q. What do you believe concerning the holy catholic Christian church?

A. I believe that the Son of God,[1] out of the whole human race,[2] from the beginning of the world to its end,[3] gathers, defends, and preserves for Himself, [4] by His Spirit and Word,[5] in the unity of the true faith,[6] a church chosen to everlasting life.[7] And I believe that I am[8] and forever shall remain a living member of it.[9]

[1] John 10:11; Acts 20:28; Eph. 4:11-13; Col. 1:18. [2] Gen. 26:4; Rev. 5:9. [3] Is. 59:21; I Cor. 11:26. [4] Ps. 129:1-5; Matt. 16:18; John 10:28-30. [5] Rom. 1:16; 10:14-17; Eph. 5:26. [6] Acts 2:42-47; Eph. 4:1-6. [7] Rom. 8:29; Eph. 1:3-14. [8] I John 3:14, 19-21. [9] Ps. 23:6; John 10:27, 28; I Cor. 1:4-9; I Pet. 1:3-5.

55. Q. What do you understand by the communion of saints?

A. First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts.[1] Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.[2]

[1] Rom. 8:32; I Cor. 6:17; 12:4-7, 12, 13; I John 1:3. [2] Rom. 12:4-8; I Cor. 12:20-27; 13:1-7; Phil. 2:4-8.

56. Q. What do you believe concerning the forgiveness of sins?

A. I believe that God, because of Christ's satisfaction, will no more remember my sins,[1] nor my sinful nature, against which I have to struggle all my life,[2] but He will graciously grant me the righteousness of Christ, that I may never come into condemnation.[3]

[1] Ps. 103:3, 4, 10, 12; Mic. 7:18, 19; II Cor. 5:18-21; I John 1:7; 2:2. [2] Rom. 7:21-25. [3] John 3:17, 18; 5:24; Rom. 8:1, 2.

LORD'S DAY 22

57. Q. What comfort does the resurrection of the body offer you?

A. Not only shall my soul after this life immediately be taken up to Christ, my Head,[1] but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ's glorious body.[2]

[1] Luke 16:22; 23:43; Phil. 1:21-23. [2] Job 19:25, 26; I Cor. 15:20, 42-46, 54; Phil. 3:21; I John 3:2.

58. Q. What comfort do you receive from the article about the life everlasting?

A. Since I now already feel in my heart the beginning of eternal joy, [1] I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived-- a blessedness in which to praise God forever.[2]

[1] John 17:3; Rom. 14:17; II Cor. 5:2, 3. [2] John 17:24; I Cor. 2:9.

Our Justification

LORD'S DAY 23

59. Q. But what does it help you now that you believe all this?

A. In Christ I am righteous before God and heir to life everlasting.[1]

[1] Hab. 2:4; John 3:36; Rom. 1:17; 5:1, 2.

60. Q. How are you righteous before God?

A. Only by true faith in Jesus Christ.[1] Although my conscience accuses me that I have grievously sinned against all God's commandments, have never kept any of them,[2] and am still inclined to all evil,[3] yet God, without any merit of my own,[4] out of mere grace,[5] imputes to me the perfect satisfaction, righteousness, and holiness of Christ.[6] He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me,[7] if only I accept this gift with a believing heart.[8]

[1] Rom. 3:21-28; Gal. 2:16; Eph. 2:8, 9; Phil. 3:8-11. [2] Rom. 3:9, 10. [3] Rom. 7:23. [4] Deut. 9:6; Ezek. 36:22; Tit. 3:4, 5. [5] Rom. 3:24; Eph. 2:8. [6] Rom. 4:3-5; II Cor. 5:17-19; I John 2:1, 2. [7] Rom. 4:24, 25; II Cor. 5:21. [8] John 3:18; Acts 16:30, 31; Rom. 3:22.

61. Q. Why do you say that you are righteous only by faith?

A. Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God.[1] I can receive this righteousness and make it mine my own by faith only.[2]

[1] I Cor. 1:30, 31; 2:2. [2] Rom. 10:10; I John 5:10-12.

LORD'S DAY 24

62. Q. But why can our good works not be our righteousness before God, or at least a part of it?

A. Because the righteousness which can stand before God's judgment must be absolutely perfect and in complete agreement with the law of God,[1] whereas even our best works in this life are all imperfect and defiled with sin.[2]

[1] Deut. 27:26; Gal. 3:10. [2] Is. 64:6.

63. Q. But do our good works earn nothing, even though God promises to reward them in this life and the next?[1] A. This reward is not earned; it is a gift of grace.[2] [1] Matt. 5:12; Heb. 11:6. [2] Luke 17:10; II Tim. 4:7, 8. 64. Q. Does this teaching not make people careless and wicked? A. No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.[1]

[1] Matt. 7:18; Luke 6:43-45; John 15:5.

Word and Sacraments

LORD'S DAY 25

65. Q. Since then faith alone makes us share in Christ and all His benefits, where does this faith come from?

A. From the Holy Spirit,[1] who works it in our hearts by the preaching of the gospel,[2] and strengthens it by the use of the sacraments.[3]

[1] John 3:5; I Cor. 2:10-14; Eph. 2:8; Phil. 1:29. [2] Rom. 10:17; I Pet. 1:23-25. [3] Matt. 28:19, 20; I Cor. 10:16.

66. Q. What are the sacraments?

A. The sacraments are holy, visible signs and seals. They were instituted by God so that by their use He might the more fully declare and seal to us the promise of the gospel.[1] And this is the promise: that God graciously grants us forgiveness of sins and everlasting life because of the one sacrifice of Christ accomplished on the cross.[2]

[1] Gen. 17:11; Deut. 30:6; Rom. 4:11 [2] Matt. 26:27, 28; Acts 2:38; Heb. 10:10.

67. Q. Are both the Word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

A. Yes, indeed. The Holy Spirit teaches us in the gospel and assures us by the sacraments that our entire salvation rests on Christ's one sacrifice for us on the cross.[1]

[1] Rom. 6:3; I Cor. 11:26; Gal. 3:27.

68. Q. How many sacraments has Christ instituted in the new covenant?

A. Two: holy baptism and the holy supper.[1]

[1] Matt. 28:19, 20; I Cor. 11:23-26. Holy Baptism

LORD'S DAY 26

69. Q. How does holy baptism signify and seal to you that the one sacrifice of Christ on the cross benefits you?

A. In this way: Christ instituted this outward washing[1] and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly His blood and Spirit wash away the impurity of my soul, that is, all my sins.[2]

[1] Matt. 28:19. [2] Matt. 3:11; Mark 16:16; John 1:33; Acts 2:38; Rom. 6:3, 4; I Pet. 3:21.

70. Q. What does it mean to be washed with Christ's blood and Spirit?

A. To be washed with Christ's blood means to receive forgiveness of sins from God, through grace, because of Christ's blood, poured out for us in His sacrifice on the cross.[1] To be washed with His Spirit means to be renewed by the Holy Spirit and sanctified to be members of Christ, so that more and more we become dead to sin and lead a holy and blameless life.[2]

[1] Ez. 36:25; Zech. 13:1; Eph. 1:7; Heb. 12:24; I Pet. 1:2; Rev. 1:5; 7:14. [2] John 3:5-8; Rom. 6:4; I Cor. 6:11; Col. 2:11, 12.

71. Q. Where has Christ promised that He will wash us with His blood and Spirit as surely as we are washed with the water of baptism?

A. In the institution of baptism, where He says: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). He who believes and is baptized will be saved, but he who does not believe will be condemned (Mark 16:16). This promise is repeated where Scripture calls baptism the washing of regeneration and the washing away of sins (Titus 3:5; Acts 22:16).

LORD'S DAY 27

72. Q. Does this outward washing with water itself wash away sins?

A. No, only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins.[1]

[1] Matt. 3:11; I Pet. 3:21; I John 1:7.

73. Q. Why then does the Holy Spirit call baptism the washing of regeneration and the washing away of sins?

A. God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body.[1] But, even more import!ant, He wants to assure us by this divine pledge and sign that we are as truly cleansed from our sins spiritually as we are bodily washed with water.[2]

[1] I Cor. 6:11; Rev. 1:5; 7:14. [2] Mark 16:16; Acts 2:38; Rom. 6:3, 4; Gal. 3:27.

74. Q. Should infants, too, be baptized?

A. Yes. Infants as well as adults belong to God's covenant and congregation.[1] Through Christ's blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults.[2] Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers.[3] This was done in the old covenant by circumcision,[4] in place of which baptism was instituted in the new covenant.[5]

[1] Gen. 17:7; Matt. 19:14. [2] Ps. 22:11; Is. 44:1-3; Acts 2:38, 39; 16:31. [3] Acts 10:47; I Cor. 7:14. [4] Gen. 17:9-14. [5] Col. 2: 11-13.

The Lord's Supper

LORD'S DAY 28

75. Q. How does the Lord's Supper signify and seal to you that you share in Christ's one sacrifice on the cross and in all His gifts?

A. In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him. With this command He gave these promises:[1] First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood poured out for me on the cross. Second, as surely as I receive from the hand of the minister and taste with my mouth the bread and the cup of the Lord as sure signs of Christ's body and blood, so surely does He Himself nourish and refresh my soul to everlasting life with His crucified body and shed blood.

[1] Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20; I Cor. 11:23-25.

76. Q. What does it mean to eat the crucified body of Christ and to drink His shed blood?

A. First, to accept with a believing heart all the suffering and the death of Christ, and so receive forgiveness of sins and life eternal.[1] Second, to be united more and more to His sacred body through the Holy Spirit, who lives both in Christ and in us.[2] Therefore, although Christ is in heaven[3] and we are on earth, yet we are flesh of His flesh and bone of His bones,[4] and we forever live and are governed by one Spirit, as the members of our body are by one soul.[5]

[1] John 6:35, 40, 50-54. [2] John 6:55, 56; I Cor. 12:13. [3] Acts 1:9-11; 3:21; I Cor. 11:26; Col. 3:1. [4] I Cor. 6:15, 17; Eph. 5:29, 30; I John 4:13. [5] John 6:56-58; 15:1-6; Eph. 4:15, 16; I John 3:24.

77. Q. Where has Christ promised that He will nourish and refresh believers with His body and blood as surely as they eat of this broken bread and drink of this cup?

A. In the institution of the Lord's supper: The Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes (I Corinthians 11:23-26). This promise is repeated by Paul where he says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (I Corinthians 10:16, 17).

LORD'S DAY 29

78. Q. Are then the bread and wine changed into the real body and blood of Christ?

A. No. Just as the water of baptism is not changed into the blood of Christ and is not the washing away of sins itself but is simply God's sign and pledge,[1] so also the bread in the Lord's supper does not become the body of Christ itself,[2] although it is called Christ's body[3] in keeping with the nature and usage of sacraments.[4]

[1] Eph. 5:26; Tit. 3:5. [2] Matt. 26:26-29. [3] I Cor. 10:16, 17; 11:26-28. [4] Gen. 17:10, 11; Ex. 12:11, 13; I Cor. 10:3, 4; I Pet. 3:21.

79. Q. Why then does Christ call the bread His body and the cup His blood, or the new covenant in His blood, and why does Paul speak of a participation in the body and blood of Christ?

A. Christ speaks in this way for a good reason: He wants to teach us by His supper that as bread and wine sustain us in this temporal life, so His crucified body and shed blood are true food and drink for our souls to eternal life.[1] But, even more import!ant, He wants to assure us by this visible sign and pledge, first, that through the working of the Holy Spirit we share in His true body and blood as surely as we receive with our mouth these holy signs in remembrance of Him,[2] and, second, that all His suffering and obedience are as certainly ours as if we personally had suffered and paid for our sins.[3]

[1] John 6:51, 55. [2] I Cor. 10:16, 17; 11:26. [3] Rom. 6:5-11.

LORD'S DAY 30

80. Q. What difference is there between the Lord's supper and the papal mass?

A. The Lord's supper testifies to us, first, that we have complete forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself accomplished on the cross once for all;[1] and, second, that through the Holy Spirit we are grafted into Christ,[2] who with His true body is now in heaven at the right hand of the Father,[3] and this is where He wants to be worshipped.[4] But the mass teaches, first, that the living and the dead do not have forgiveness of sins through the suffering of Christ unless He is still offered for them daily by the priests; and, second, that Christ is bodily present in the form of bread and wine, and there is to be worshipped. Therefore the mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry.

[1] Matt. 26:28; John 19:30; Heb. 7:27; 9:12, 25, 26; 10:10-18. [2] I Cor. 6:17; 10:16, 17. [3] Joh. 20:17; Acts 7:55, 56; Heb. 1:3; 8:1. [4] John 4:21-24; Phil. 3:20; Col. 3:1; I Thess. 1:10.

81. Q. Who are to come to the table of the Lord?

A. Those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and amend their life. But hypocrites and those who do not repent eat and drink judgment upon themselves.[1]

[1] I Cor. 10:19-22; 11:26-32.

82. Q. Are those also to be admitted to the Lord's supper who by their confession and life show that they are unbelieving and ungodly?

A. No, for then the covenant of God would be profaned and His wrath kindled against the whole congregation.[1] Therefore, according to the command of Christ and His apostles, the Christian church is duty-bound to exclude such persons by the keys of the kingdom of heaven, until they amend their lives.

[1] Ps. 50:16; Is. 1:11-17; I Cor. 11:17-34.

LORD'S DAY 31

83. Q. What are the keys of the kingdom of heaven?

A. The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.[1]

[1] Matt. 16:19; John 20:21-23.

84. Q. How is the kingdom of heaven opened and closed by the preaching of the gospel?

A. According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ's merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.[1]

[1] Matt. 16:19; John 3:31-36; 20:21-23.

85. Q. How is the kingdom of heaven closed and opened by church discipline?

A. According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ.[1] They are again received as members of Christ and of the church when they promise and show real amendment.[2]

[1] Matt. 18:15-20; I Cor. 5:3-5; 11-13; II Thess. 3:14, 15. [2] Luke 15:20-24; II Cor. 2:6-11.

The Third Part

OUR THANKFULNESS

LORD'S DAY 32

86. Q. Since we have been delivered from our misery by grace alone through Christ, without any merit of our own, why must we yet do good works?

A. Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits,[1] and He may be praised by us.[2] Further, that we ourselves may be assured of our faith by its fruits,[3] and that by our godly walk of life we may win our neighbours for Christ.[4]

[1] Rom. 6:13; 12:1, 2; I Pet. 2:5-10. [2] Matt. 5:16; I Cor. 6:19, 20. [3] Matt. 7:17, 18; Gal. 5:22-24; II Pet. 1:10, 11. [4] Matt. 5:14-16; Rom. 14:17-19; I Pet. 2:12; 3:1, 2.

87. Q. Can those be saved who do not turn to God from their ungrateful and impenitent walk of life?

A. By no means. Scripture says that no unchaste person, idolater, adulterer, thief, greedy person, drunkard, slanderer, robber, or the like shall inherit the kingdom of God.[1]

[1] I Cor. 6:9, 10; Gal. 5:19-21; Eph. 5:5, 6; I John 3:14.

LORD'S DAY 33

88 Q. What is the true repentance or conversion of man?

A. It is the dying of the old nature and the coming to life of the new.[1]

[1] Rom. 6:1-11; I Cor. 5:7; II Cor. 5:17; Eph. 4:22-24; Col. 3:5-10.

89. Q. What is the dying of the old nature?

A. It is to grieve with heartfelt sorrow that we have offended God by our sin, and more and more to hate it and flee from it.[1]

[1] Ps. 51:3, 4, 17; Joel 2:12, 13; Rom. 8:12, 13; II Cor. 7:10.

90. Q. What is the coming to life of the new nature?

A. It is a heartfelt joy in God through Christ,[1] and a love and delight to live according to the will of God in all good works.[2]

[1] Ps. 51:8, 12; Is. 57:15; Rom. 5:1; 14:17. [2] Rom. 6:10, 11; Gal. 2:20.

91. Q. But what are good works?

A. Only those which are done out of true faith,[1] in accordance with the law of God,[2] and to His glory,[3] and not those based on our own opinion or on precepts of men.[4]

[1] Joh. 15:5; Rom. 14:23; Heb. 11:6. [2] Lev. 18:4; I Sam. 15:22; Eph. 2:10. [3] I Cor. 10:31. [4] Deut. 12:32; Is. 29:13; Ezek. 20:18, 19; Matt. 15:7-9.

The Ten Words

LORD'S DAY 34

92. Q. What is the law of the LORD?

A. God spoke all these words, saying: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 1. You shall have no other gods before Me. 2. You shall not make for yourself a graven image, 2. or any likeness of anything that is in heaven above, 2. or that is in the earth beneath, 2. or that is in the water under the earth; 2. you shall not bow down to them or serve them; 2. for I the LORD your God am a jealous God, 2. visiting the iniquity of the fathers upon the children 2. to the third and fourth generation 2. of those who hate Me, 2. but showing steadfast love to thousands of those 2. who love Me and keep My commandments. 3. You shall not take the Name of the LORD your God 3. in vain; 3. for the LORD will not hold him guiltless 3. who takes His Name in vain. 4. Remember the sabbath day, to keep it holy. 4. Six days you shall labour, and do all your work; 4. but the seventh day is a sabbath to the LORD your 4. God; 4. in it you shall not do any work, 4. you, or your son, or your daughter, 4. your manservant, or your maidservant, 4. or your cattle, 4. or the sojourner who is within your gates; 4. for in six days the LORD made heaven and earth, 4. the sea, and all that is in them, 4. and rested the seventh day; 4. therefore the LORD blessed the sabbath day 4. and hallowed it. 5. Honour your father and your mother, 5. that your days may be long 5. in the land which the LORD your God gives you. 6. You shall not kill. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbour. 10. you shall not covet your neighbour's house; 10. you shall not covet your neighbour's wife, 10. or his manservant, or his maidservant, 10. or his ox, or his ass, 10. or anything that is your neighbour's.[1]

[1] Ex. 20:1-17; Deut. 5:6-21.

93. Q. How are these commandments divided?

A. Into two parts. The first teaches us how to live in relation to God; the second, what duties we owe our neighbour.[1]

[1] Matt. 22:37-40.

94. Q. What does the LORD require in the first commandment?

A. That for the sake of my very salvation I avoid and flee all idolatry,[1] witchcraft, superstition,[2] and prayer to saints or to other creatures.[3] Further, that I rightly come to know the only true God.[4] trust in Him alone,[5] submit to Him with all humility[6] and patience,[7] expect all good from Him only,[8] and love,[9] fear,[10] and honour Him[11] with all my heart. In short, that I forsake all creatures rather than do the least thing against His will.[12]

[1] I Cor. 6:9, 10; 10:5-14; I John 5:21. [2] Lev. 19:31; Deut. 18:9-12. [3] Matt. 4:10; Rev. 19:10; 22:8, 9. [4] John 17:3. [5] Jer. 17:5, 7. [6] I Pet. 5:5, 6. [7] Rom. 5:3, 4; I Cor. 10:10; Phil. 2:14; Col. 1:11; Heb. 10:36. [8] Ps. 104:27, 28; Is. 45:7; James 1:17. [9] Deut. 6:5; (Matt. 22:37). [10] Deut. 6:2; Ps. 111:10; Prov. 1:7; 9:10; Matt. 10:28; I Pet. 1:17. [11] Deut. 6:13; (Matt. 4:10); Deut. 10:20. [12] Matt. 5:29, 30; 10:37-39; Acts 5:29.

95. Q. What is idolatry?

A. Idolatry is having or inventing something in which to put our trust instead of, or in addition to, the only true God who has revealed Himself in His Word.[1]

[1] I Chron. 16:26; Gal. 4:8, 9; Eph. 5:5; Phil. 3:19.

LORD'S DAY 35

96. Q. What does God require in the second commandment?

A. We are not to make an image of God in any way,[1] nor to worship Him in any other manner than He has commanded in His Word.[2]

[1] Deut. 4:15-19; Is. 40:18-25; Acts 17:29; Rom. 1:23. [2] Lev. 10:1-7; Deut. 12:30; I Sam. 15:22, 23; Matt. 15:9; John 4:23, 24.

97. Q. May we then not make any image at all?

A. God cannot and may not be visibly portrayed in any way. Creatures may be portrayed, but God forbids us to make or have any images of them in order to worship them or to serve God through them.[1]

[1] Ex. 34:13, 14, 17; Num. 33:52; II Kings 18:4, 5; Is. 40:25.

98. Q. But may images not be tolerated in the churches as "books for the laity"? A. No, for we should not be wiser than God. He wants His people to be taught not by means of dumb images[1] but by the living preaching of His Word.[2]

[1] Jer. 10:8; Hab. 2:18-20. [2] Rom. 10:14, 15, 17; II Tim. 3:16, 17; II Pet. 1:19.

LORD'S DAY 36

99. Q. What is required in the third commandment?

A. We are not to blaspheme or to abuse the Name of God by cursing,[1] perjury,[2] or unnecessary oaths,[3] nor to share in such horrible sins by being silent bystanders.[4] In short, we must use the holy Name of God only with fear and reverence,[5] so that we may rightly confess Him,[6] call upon Him,[7] and praise Him in all our words and works.[8]

[1] Lev. 24:10-17. [2] Lev. 19:12 [3] Matt. 5:37; James 5:12. [4] Lev. 5:1; Prov. 29:24. [5] Ps. 99:1-5; Is. 45:23; Jer. 4:2. [6] Matt. 10:32, 33; Rom. 10:9, 10. [7] Ps. 50:14, 15; I Tim. 2:8. [8] Rom. 2:24; Col. 3:17; I Tim. 6:1.

100. Q. Is the blaspheming of God's Name by swearing and cursing such a grievous sin that God is angry also with those who do not prevent and forbid it as much as they can?

A. Certainly,[1] for no sin is greater or provokes God's wrath more than the blaspheming of His Name. That is why He commanded it to be punished with death.[2]

[1] Lev. 5:1. [2] Lev. 24:16.

LORD'S DAY 37

101. Q. But may we swear an oath by the Name of God in a godly manner?

A. Yes, when the government demands it of its subjects, or when necessity requires it, in order to maintain and promote fidelity and truth, to God's glory and for our neighbour's good. Such oath-taking is based on God's Word[1] and was therefore rightly used by saints in the Old and the New Testament.[2]

[1] Deut. 6:13; 10:20; Jer. 4:1, 2; Heb. 6:16. [2] Gen. 21:24; 31:53; Josh. 9:15; I Sam. 24:22; I Kings 1:29, 30; Rom. 1:9; II Cor. 1:23.

102. Q. May we also swear by saints or other creatures?

A. No. A lawful oath is a calling upon God, who alone knows the heart, to bear witness to the truth, and to punish me if I swear falsely.[1] No creature is worthy of such honour.[2]

[1] Rom. 9:1; II Cor. 1:23. [2] Matt. 5:34-37; 23:16-22; James 5:12.

LORD'S DAY 38

103. Q. What does God require in the fourth commandment?

A. First, that the ministry of the gospel and the schools be maintained[1] and that, especially on the day of rest, I diligently attend the church of God[2] to hear God's Word,[3] to use the sacraments,[4] to call publicly upon the LORD,[5] and to give Christian offerings for the poor.[6] Second, that all the days of my life I rest from my evil works, let the LORD work in me through His Holy Spirit, and so begin in this life the eternal sabbath.[7]

[1] Deut. 6:4-9; 20-25; I Cor. 9:13, 14; II Tim. 2:2; 3:13-17; Tit. 1:5. [2] Deut. 12:5-12; Ps. 40:9, 10; 68:26; Acts 2:42-47; Heb. 10:23-25. [3] Rom. 10:14-17; I Cor. 14:26-33; I Tim. 4:13. [4] I Cor. 11:23, 24. [5] Col. 3:16; I Tim. 2:1. [6] Ps. 50:14; I Cor. 16:2; II Cor. 8 and 9. [7] Is. 66:23; Heb. 4:9-11.

LORD'S DAY 39

104. Q. What does God require in the fifth commandment?

A. That I show all honour, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline,[1] and also have patience with their weaknesses and shortcomings,[2] since it is God's will to govern us by their hand.[3]

[1] Ex. 21:17; Prov. 1:8; 4:1; Rom. 13:1, 2; Eph. 5:21, 22; 6:1-9; Col. 3:18-4:1. [2] Prov. 20:20; 23:22; I Pet.2:18. [3] Matt. 22:21, Rom. 13:1-8; Eph. 6:1-9; Col. 3:18-21.

LORD'S DAY 40

105. Q. What does God require in the sixth commandment?

A. I am not to dishonour, hate, injure, or kill my neighbour by thoughts, words, or gestures, and much less by deeds, whether personally or through another;[1] rather, I am to put away all desire of revenge.[2] Moreover, I am not to harm or recklessly endanger myself.[3] Therefore, also, the government bears the sword to prevent murder.[4]

[1] Gen. 9:6; Lev. 19:17, 18; Matt. 5:21, 22; 26:52. [2] Prov. 25:21, 22; Matt. 18:35; Rom. 12:19; Eph. 4:26. [3] Matt. 4:7; 26:52; Rom. 13:11-14. [4] Gen. 9:6; Ex. 21:14; Rom. 13:4.

106. Q. But does this commandment speak only of killing?

A. By forbidding murder God teaches us that He hates the root of murder, such as envy, hatred, anger, and desire of revenge,[1] and that He regards all these as murder.[2]

[1] Prov. 14:30; Rom. 1:29; 12:19; Gal. 5:19-21; James 1:20; I John 2:9-11. [2] I John 3:15.

107. Q. Is it enough, then, that we do not kill our neighbour in any such way? A. No. When God condemns envy, hatred, and anger, He commands us to love our neighbour as ourselves,[1] to show patience, peace, gentleness, mercy, and friendliness toward him,[2] to protect him from harm as much as we can, and to do good even to our enemies.[3]

[1] Matt. 7:12; 22:39; Rom. 12:10. [2] Matt. 5:5; Luke 6:36; Rom. 12:10, 18; Gal. 6:1, 2; Eph. 4:2; Col. 3:12; IPet. 3:8. [3] Ex. 23:4, 5; Matt. 5:44, 45; Rom. 12:20.

LORD'S DAY 41

108. Q. What does the seventh commandment teach us?

A. That all unchastity is cursed by God.[1] We must therefore detest it from the heart[2] and live chaste and disciplined lives, both within and outside of holy marriage.[3]

[1] Lev. 18:30; Eph. 5:3-5. [2] Jude 22, 23. [3] I Cor. 7:1-9; I Thess. 4:3-8; Heb. 13:4.

109. Q. Does God in this commandment forbid nothing more than adultery and similar shameful sins? A. Since we, body and soul, are temples of the Holy Spirit, it is God's will that we keep ourselves pure and holy. Therefore He forbids all unchaste acts, gestures, words, thoughts, desires,[1] and whatever may entice us to unchastity.[2]

[1] Matt. 5:27-29; I Cor. 6:18-20; Eph. 5:3, 4. [2] I Cor. 15:33; Eph. 5:18.

LORD'S DAY 42

110. Q. What does God forbid in the eighth commandment?

A. God forbids not only outright theft and robbery[1] but also such wicked schemes and devices as false weights and measures, deceptive merchandising, counterfeit money, and usury;[2] we must not defraud our neighbour in any way, whether by force or by show of right.[3] In addition God forbids all greed[4] and all abuse or squandering of His gifts.[5]

[1] Ex. 22:1; I Cor. 5:9, 10; 6:9, 10. [2] Deut. 25:13-16; Ps. 15:5; Prov. 11:1; 12:22; Ezek. 45:9-12; Luke 6:35. [3] Mic. 6:9-11; Luke 3:14; James 5:1-6. [4] Luke 12:15; Eph. 5:5. [5] Prov. 21:20; 23:20, 21; Luke 16:10-13.

111. Q. What does God require of you in this commandment?

A. I must promote my neighbour's good wherever I can and may, deal with him as I would like others to deal with me, and work faithfully so that I may be able to give to those in need.[1]

[1] Is. 58:5-10; Matt. 7:12; Gal. 6:9, 10; Eph. 4:28.

LORD'S DAY 43

112. Q. What is required in the ninth commandment?

A. I must not give false testimony against anyone, twist no one's words, not gossip or slander, nor condemn or join in condemning anyone rashly and unheard.[1] Rather, I must avoid all lying and deceit as the devil's own works, under penalty of God's heavy wrath.[2] In court and everywhere else, I must love the truth,[3] speak and confess it honestly, and do what I can to defend and promote my neighbour's honour and reputation.[4]

[1] Ps. 15; Prov. 19:5, 9; 21:28; Matt. 7:1; Luke 6:37; Rom. 1:28-32. [2] Lev. 19:11, 12; Prov. 12:22; 13:5; John 8:44; Rev. 21:8. [3] I Cor. 13:6; Eph. 4:25. [4] I Pet. 3:8, 9; 4:8.

LORD'S DAY 44

113. Q. What does the tenth commandment require of us?

A. That not even the slightest thought or desire contrary to any of God's commandments should ever arise in our heart. Rather, we should always hate all sin with all our heart, and delight in all righteousness.[1]

[1] Ps. 19:7-14; 139:23, 24; Rom. 7:7, 8.

114. Q. But can those converted to God keep these commandments perfectly?

A. No. In this life even the holiest have only a small beginning of this obedience.[1] Nevertheless, with earnest purpose they do begin to live not only according to some but to all the commandments of God.[2]

[1] Eccles. 7:20; Rom. 7:14, 15; I Cor. 13:9; I John 1:8. [2] Ps. 1:1, 2; Rom. 7:22-25; Phil. 3:12-16.

115. Q. If in this life no one can keep the ten commandments perfectly, why does God have them preached so strictly?

A. First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ.[1] Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God's image, until after this life we reach the goal of perfection.[2]

[1] Ps. 32:5; Rom. 3:19-26; 7:7, 24, 25; I John 1:9. [2] I Cor. 9:24; Phil. 3:12-14; I John 3:1-3.

Prayer 

LORD'S DAY 45

116. Q. Why is prayer necessary for Christians?

A. Because prayer is the most import!ant part of the thankfulness which God requires of us.[1] Moreover, God will give His grace and the Holy Spirit only to those who constantly and with heartfelt longing ask Him for these gifts and thank Him for them.[2]

[1] Ps. 50:14, 15; 116:12-19; I Thess. 5:16-18. [2] Matt. 7:7, 8; Luke 11:9-13.

117. Q. What belongs to a prayer which pleases God and is heard by Him?

A. First, we must from the heart call upon the one true God only, who has revealed Himself in His Word, for all that He has commanded us to pray.[1] Second, we must thoroughly know our need and misery, so that we may humble ourselves before God.[2] Third, we must rest on this firm foundation that, although we do not deserve it, God will certainly hear our prayer for the sake of Christ our Lord, as He has promised us in His Word.[3]

[1] Ps. 145:18-20; John 4:22-24; Rom. 8:26, 27; James 1:5; I John 5:14, 15; Rev. 19:10. [2] II Chron. 7:14; 20:12; Ps. 2:11; 34:18; 62:8; Is. 66:2; Rev. 4. [3] Dan. 9:17-19; Matt. 7:8; John 14:13, 14; 16:23; Rom. 10:13; James 1:6.

118. Q. What has God commanded us to ask of Him?

A. All the things we need for body and soul,[1] as included in the prayer which Christ our Lord Himself taught us.

[1] Matt. 6:33; James 1:17.

119. Q. What is the Lord's prayer?

A. Our Father who art in heaven, Hallowed be Thy Name. Thy kingdom come, Thy will be done, On earth as it is in heaven. Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors; And lead us not into temptation, But deliver us from the evil one. For Thine is the kingdom, and the power, and the glory, for ever. Amen.[1]

[1] Matt. 6:9-13; Luke 11:2-4.

LORD'S DAY 46

120. Q. Why has Christ commanded us to address God as Our Father?

A. To awaken in us at the very beginning of our prayer that childlike reverence and trust toward God which should be basic to our prayer: God has become our Father through Christ and will much less deny us what we ask of Him in faith than our fathers would refuse us earthly things.[1] [1] Matt. 7:9-11; Luke 11:11-13. 121. Q. Why is there added, Who art in heaven? A. These words teach us not to think of God's heavenly majesty in an earthly manner,[1] and to expect from His almighty power all things we need for body and soul.[2]

[1] Jer. 23:23, 24; Acts 17:24, 25. [2] Matt. 6:25-34; Rom. 8:31, 32.

LORD'S DAY 47

122. Q. What is the first petition?

A. Hallowed be Thy Name. That is: Grant us first of all that we may rightly know Thee,[1] and sanctify, glorify, and praise Thee in all Thy works, in which shine forth Thy almighty power, wisdom, goodness, righteousness, mercy, and truth.[2] Grant us also that we may so direct our whole life-- our thoughts, words, and actions-- that Thy Name is not blasphemed because of us but always honoured and praised.[3]

[1] Jer. 9:23, 24; 31: 33, 34; Matt. 16:17; John 17:3. [2] Ex. 34:5-8; Ps. 145; Jer. 32:16-20; Luke 1:46-55, 68-75; Rom. 11: 33-36. [3] Ps. 115:1; Matt. 5:16.

LORD'S DAY 48

123. Q. What is the second petition?

A. Thy kingdom come. That is: So rule us by Thy Word and Spirit that more and more we submit to Thee.[1] Preserve and increase Thy church.[2] Destroy the works of the devil, every power that raises itself against Thee, and every conspiracy against Thy holy Word.[3] Do all this until the fulness of Thy kingdom comes, wherein Thou shalt be all in all.[4]

[1] Ps. 119:5, 105; 143:10; Matt. 6:33. [2] Ps. 51:18; 122:6-9; Matt. 16:18; Acts 2:42-47. [3] Rom. 16:20; I John 3:8. [4] Rom. 8:22, 23; I Cor. 15:28; Rev. 22: 17, 20.

LORD'S DAY 49

124. Q. What is the third petition?

A. Thy will be done, on earth as it is in heaven. That is: Grant that we and all men may deny our own will, and without any murmuring obey Thy will, for it alone is good.[1] Grant also that everyone may carry out the duties of his office and calling[2] as willingly and faithfully as the angels in heaven.[3]

[1] Matt. 7:21; 16:24-26; Luke 22:42; Rom. 12:1, 2; Tit. 2:11, 12. [2] I Cor. 7:17-24; Eph. 6:5-9. [3] Ps. 103:20, 21.

LORD'S DAY 50

125. Q. What is the fourth petition?

A. Give us this day our daily bread. That is: Provide us with all our bodily needs[1] so that we may acknowledge that Thou art the only fountain of all good,[2] and that our care and labour, and also Thy gifts, cannot do us any good without Thy blessing.[3] Grant therefore that we may withdraw our trust from all creatures, and place it only in Thee.[4]

[1] Ps. 104:27-30; 145:15, 16; Matt. 6:25-34. [2] Acts 14:17; 17:25; James 1:17. [3] Deut. 8:3; Ps. 37:16; 127:1, 2; I Cor. 15:58. [4] Ps. 55:22; 62; 146; Jer. 17:5-8; Heb. 13:5, 6.

LORD'S DAY 51

126. Q. What is the fifth petition?

A. And forgive us our debts, as we also have forgiven our debtors. That is: For the sake of Christ's blood, do not impute to us, wretched sinners; any of our transgressions, nor the evil which still clings to us,[1] as we also find this evidence of Thy grace in us that we are fully determined wholeheartedly to forgive our neighbor.[2]

[1] Ps. 51:1-7; 143:2; Rom. 8:1; I John 2:1, 2. [2] Matt. 6:14, 15; 18:21-35.

LORD'S DAY 52

127. Q. What is the sixth petition?

A. And lead us not into temptation, but deliver us from the evil one. That is: In ourselves we are so weak that we cannot stand even for a moment.[1] Moreover, our sworn enemies-- the devil,[2] the world,[3] and our own flesh[4]-- do not cease to attack us. Wilt Thou, therefore, uphold and strengthen us by the power of Thy Holy Spirit, so that in this spiritual war[5] we may not go down to defeat, but always firmly resist our enemies, until we finally obtain the complete victory.[6]

[1] Ps. 103:14-16; John 15:1-5. [2] II Cor. 11:14; Eph. 6:10-13; I Pet. 5:8. [3] John 15:18-21. [4] Rom. 7:23; Gal. 5:17. [5] Matt. 10:19, 20; 26:41; Mark 13:33; Rom. 5:3-5. [6] I Cor. 10:13; I Thess. 3:13; 5:23.

128. Q. How do you conclude your prayer?

A. For Thine is the kingdom, and the power, and the glory, for ever. That is: All this we ask of Thee because, as our King, having power over all things, Thou art both willing and able to give us all that is good,[1] and because not we but Thy holy Name should so receive all glory for ever.[2]

[1] Rom. 10:11-13; II Pet 2:9. [2] Ps. 115:1; Jer. 33:8, 9; John 14:13.

129. Q. What does the word Amen mean?

A. Amen means: It is true and certain. For God has much more certainly heard my prayer than I feel in my heart that I desire this of Him.[1]

[1] Is. 65:24; II Cor. 1:20; II Tim. 2:13.

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