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62-483: Frederick III , sovereign of the Electoral Palatinate from 1559 to 1576, was the first German prince who professed Reformed doctrine although he was officially Lutheran. The Peace of Augsburg of 1555 originally granted toleration only for Lutherans under Lutheran princes (due to the principle of c uius regio, eius religio ). Frederick wanted to even out the religious situation of his highly Lutheran realm within

124-655: A Philippist-Reformed theological axis', which was especially evident in his attraction to the Reformed position on the Eucharist during a formal debate of 1560 between Lutheran and Reformed theologians in Heidelberg, as well as by the fact that the theological faculty which prepared the Catechism consisted of both Reformed and Philippist Lutheran figures. A proponent of this tradition, Lyle D. Bierma, also argues for this by pointing out that

186-409: A co-author of the document, though this theory has been largely discarded by modern scholarship. Johann Sylvan , Adam Neuser , Johannes Willing, Thomas Erastus , Michael Diller, Johannes Brunner, Tilemann Mumius, Petrus Macheropoeus, Johannes Eisenmenger, Immanuel Tremellius and Pierre Boquin are all likely to have contributed to the Catechism in some way. Frederick III himself wrote the preface to

248-559: A committee of theologians and ministers likely led by Ursinus, now served as the norm of doctrine and for the instruction of the youth. The church order of 15 November 1563 and the consistory order of 1564 consolidated the changes. The opposition of ministers inclining to Lutheranism was suppressed by their dismissal. Among the Lutherans, Frederick's measures caused a great sensation. The religious colloquy held at Maulbronn in April 1564 increased

310-933: A confidential letter of Johann Stössel which fell into the elector 's hands opened his eyes. The heads of the Philippist party were imprisoned and roughly handled, and the Torgau Confession of 1574 completed their downfall. By the adoption of the Formula of Concord their cause was ruined in all the territories which accepted it, although in some others it survived under the aspect of a modified Lutheranism, as in Nuremberg , or, as in Nassau, Hesse , Anhalt, and Bremen, where it became more or less definitely identified with Calvinism . It raised its head once more in Electoral Saxony in 1586, on

372-435: A member of Christ's church in two ways: by testifying to my spirit that I am a child of God, and by moving me to obey the commandments'. The Catechism is most notoriously and explicitly anti-Roman Catholic in the additions made in its second and third editions to Lord's Day 30 concerning 'the popish mass', which is condemned as an 'accursed idolatry'. Following the late 17th-century War of Palatine Succession , Heidelberg and

434-508: A party in early Lutheranism . Their opponents were called Gnesio-Lutherans . Philippists was the designation usually applied in the latter half of the sixteenth century to the followers of Philipp Melanchthon . It probably originated among the opposite or Flacian party , and was applied at first to the theologians of the universities of Wittenberg and Leipzig , who were all adherents of Melanchthon's distinctive views, especially those in which he approximated to Roman Catholic doctrine on

496-568: A place in the Palatinate. In the summer of 1559 bitter controversies arose among them. Theses on the Lord's Supper prepared by the Heidelberg deacon Wilhelm Klebitz provoked a bitter controversy between him and Heshusius. When efforts at mediation failed Frederick deposed both men on 16 September 1559. To get a clear understanding of the controversy Frederick spent days and nights in theological studies and

558-632: A refuge to the Evangelicals driven from the Netherlands . He sent his like-minded son Johann Casimir in 1567 and again in 1576 to France in aid of the Huguenots . In 1569 he assisted also Wolfgang, Count Palatine of Zweibrücken on his way to France. Frederick's last years were troubled by domestic afflictions. As his older son Louis was a strict Lutheran, he could not hope that after his death his work would be carried out in his own spirit. Frederick III

620-534: A strict nature, and the work for concord went on more and more definitely along the lines of eliminating Melanchthonism. The Philippists, fully alarmed, attempted not only to consolidate in Electoral Saxony but to gain ascendency over the entire German Evangelical Church. They met their downfall first in Electoral Saxony. The conclusion of the Altenburg Colloquy prompted the elector, in Aug., 1569, to issue orders that all

682-413: A tendency to bring into account the necessary connection of justification and regeneration : namely, that justification as possession of forgiving grace by faith is indeed not conditioned by obedience; but also that the new life is presupposed by obedience and works springing out of the same justification. But neither Major nor Menius was sufficiently firm in his view to stand against the charge of denying

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744-508: A territory from the Lower Palatine land dubbed "Pfalz-Lautern" for his second surviving son Johann Casimir as an enclave to enable the continued existence of the Reformed faith. Johann Casimir would serve as regent for the Electorate of the Palatinate upon Louis VI's death and would oversee the return of the Reformed faith to the Palatinate. Philippists The Philippists formed

806-462: A will; and that in the position that there was a spontaneous cooperation of human powers released by grace there was an actual lapse into the Roman Catholic view. The suspicions now entertained against Melanchthon and his school were quickened by the renewed outbreak of the sacramentarian controversy in 1552. Joachim Westphal accused Melanchthon of agreement with John Calvin , and from this time

868-458: Is divided into three main parts. This part consists of the Lord's Day 2, 3, and 4 (Questions 3-11), discussing the following doctrines. This part consists of Lord's Day 5 through to Lord's Day 31 (Questions 12-85), discussing the following doctrines. This part consists of the Lord's Day 32 through to Lord's Day 52 (Questions 86-129). It discusses: The first Lord's Day should be read as a summary of

930-726: The Consensus Dresdensis of 1571, a cleverly worded document; and when on the death of John William, in 1574, August assumed the regency in Ernestine Saxony and began to drive out not only strict Lutheran zealots like Heshusius and Wigand, but all who refused their subscription to the Consensus, the Philippists thought they were on the way to a victory which should give them all Germany. But the unquestionably Calvinist work of Joachim Cureus , Exegesis perspicua de sacra cœna (1574), and

992-616: The Ernestine branch of the Saxon house (now extruded from the electoral dignity) and the Albertine branch ; the jealousy between the new Ernestine University of Jena and the electoral universities of Wittenberg and Leipzig , in both of which the Philippists had the majority; and the bitter personal antagonism felt at Wittenberg for Flacius, who assailed his former teachers harshly and made all reconciliation impossible. The actual conflict began with

1054-747: The Westminster Assembly of Divines who, in part, used it as the basis for their Shorter Catechism . In 1870, it was authorised for use in the Presbyterian Church in the United States of America . The Catechism is one of the three Reformed confessions that form the doctrinal basis of the original Reformed Church in The Netherlands , and is recognized as such also by the Dutch Reformed churches that originated from that church during and since

1116-616: The 1566 Diet of Augsburg as based in Scripture rather than based in Reformed theology when he was called to answer to charges, brought by Maximilian II , of violating the Peace of Augsburg . Afterwards, the Catechism quickly became widely accepted. A synod in Heidelberg approved the catechism in 1563. In the Netherlands , the Catechism was approved by the Synods of Wesel (1568), Emden (1571), Dort (1578),

1178-834: The 19th century. Several Protestant denominations in North America presently honour the Catechism officially: the Presbyterian Church in America , ECO (A Covenant Order of Evangelical Presbyterians), the Christian Reformed Church , the United Reformed Churches , the Presbyterian Church (USA) , the Reformed Church in America , the Communion of Reformed Evangelical Churches , the United Church of Christ (a successor to

1240-513: The Catechism and closely oversaw its composition and publication. Ursinus was familiar with the catechisms of Martin Luther , John Calvin , Jan Łaski and Leo Jud and was therefore likely influenced by them, however the Catechism does not betray a patchwork nature but a unity of style. There are three major scholarly traditions identifying the primary theological origin or influences of the Catechism:

1302-828: The German Reformed churches), the Reformed Church in the United States (also of German Reformed heritage),the Evangelical Association of Reformed and Congregational Christian Churches , the Free Reformed Churches of North America , the Heritage Reformed Congregations , the Canadian and American Reformed Churches , Protestant Reformed Churches , the Reformed Protestant Churches and several other Calvinist churches of Dutch origin around

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1364-663: The Hague (1586), as well as the great Synod of Dort of 1618–19, which adopted it as one of the Three Forms of Unity , together with the Belgic Confession and the Canons of Dort . Elders and deacons were required to subscribe and adhere to it, and ministers were required to preach on a section of the Catechism each Sunday so as to increase the often poor theological knowledge of the church members. In many Reformed denominations originating from

1426-526: The Netherlands, this practice is still continued. While the catechism's introduction credits the 'entire theological faculty here' (at the University of Heidelberg ) and 'all the superintendents and prominent servants of the church' for the composition of the Catechism, Zacharius Ursinus (1534–1583) is commonly regarded as the catechism's principal author. Caspar Olevianus (1536–1587) was formerly asserted as

1488-444: The Palatinate were again in an unstable political situation with sectarian battle lines. In 1719, an edition of the Catechism was published in the Palatinate that included Lord's Day 30. The Roman Catholic reaction was so strong, that the Catechism was banned by Charles III Philip, Elector Palatine . This provoked a reaction from Reformed countries, leading to a reversal of the ban. In some Reformed denominations Question and Answer 80,

1550-467: The Philippist Georg Major at Wittenberg and Justus Menius at Gotha put forth the proposition that good works were necessary to salvation , or as Menius preferred to say "the new obedience, the new life, is necessary to salvation," they were not only conscious of the danger that the doctrine of justification by faith alone would lead to antinomianism and moral laxity but they manifested

1612-549: The Philippists at Jena were again displaced (1568–69) by the strict Lutherans, Johann Wigand , Cölestin , Kirchner , and Heshusius , and the Jena opposition to Wittenberg was once more organized, finding voice in the Bekenntnis von der Rechtfertigung und guten Werken of 1569. The Elector August was now very anxious to restore peace in the Saxon territories, and John William agreed to call a conference at Altenburg (Oct. 21, 1568), in which

1674-539: The Philippists rested under the suspicion of Crypto-Calvinism . The more the German Lutherans entertained a dread of the invasion of Calvinism , the more they mistrusted every announcement of a formula of the Lord's Supper after the form of Luther's doctrine yet obscure. The controversy on this subject, in which Melanchthon's friend Albert Rizaeus Hardenberg of Bremen was involved with Johann Timann and then with Heshusius, leading to his deposition in 1561, elevated

1736-522: The animosity. In 1565 the Emperor Maximilian ordered the changes to be annulled. A unanimous decree of the 1566 Diet of Augsburg also demanded the abolition of the changes. Frederick, however, declared in the 14 May session of the Diet that a matter was concerned over which God alone has the rule, and if it was intended to proceed against him, he would find comfort in the promises of his Saviour. The decree

1798-427: The barriers which separated Lutherans and Calvinists . Melanchthon had won, by his eminent abilities as a teacher and his clear, scholastic formulation of doctrine, a large number of disciples among whom were included some of the most zealous Lutherans, such as Matthias Flacius and Tilemann Heshusius , afterward to be numbered among the vehement opponents of Philippism; both of whom formally and materially received

1860-441: The catechism as a whole. As such, it illustrates the character of this work, which is devotional as well as dogmatic or doctrinal. The celebrated first Question and Answer read thus. What is thine only comfort in life and in death? That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all

1922-620: The controversy over the Interim and the question of Adiaphora in 1548 and the following years. In the negotiations concerning the Leipzig Interim the Wittenberg theologians as well as Johann Pfeffinger and the intimate of Melanchthon, George of Anhalt , were on the side of Melanchthon, and thus drew upon themselves the violent opposition of the strict Lutherans , under the leadership of Flacius, who now severed his connection with Wittenberg. When

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1984-464: The doctrine of ubiquity to an essential of Lutheran teaching. The Wittenberg pronouncement on the subject prudently confined itself to Biblical expressions and forewarned itself against unnecessary disputations, which only strengthened the suspicion of unavowed sympathy with Calvin. The strict Lutherans sought to strike a decisive blow at Philippism. This was apparent at the Weimar meeting of 1556 and in

2046-467: The doctrine of justification and going over to the Roman camp, and thus they were driven back to the general proposition of justification by faith alone. The Formula of Concord closed the controversy by avoiding both extremes, but failed to offer a final solution of the question demanded by the original motive of the controversy. The synergistic controversy , breaking out about the same time, also sprang out of

2108-501: The errors of Servetus , Schwenckfeld , the Antinomians , Zwingli , and others, the principal special doctrines of the Philippists (Synergism, Majorism, see Majoristic Controversy , adiaphorism ) were denounced as dangerous errors and corruptions. It led, however, to discord among the Jena theologians themselves, since Strigel defended against Flacius Melanchthon's doctrine on sin and grace, and drew upon himself very rough treatment from

2170-447: The ethical interest which had induced Melanchthon to enunciate the doctrine of free will in opposition to his previous predestinarianism . After the clash in 1555 between Pfeffinger (who in his Propositiones de libero arbitrio had held closely to the formula of Melanchthon) and Amsdorf and Flacius, Strigel went deeper into the matter in 1559 and insisted that grace worked upon sinful men as upon personalities, not natural objects without

2232-497: The famous Zacharius Ursinus . The whole Church was now transformed. Caspar Olevianus had been there since January 1560. Images of the saints, vestments , baptismal fonts, and other "idolatrous works," even organs, were ruthlessly removed from the churches. In the celebration of the Lord's Supper the breaking of bread was introduced. The revenues from monasteries and foundations were confiscated and applied to Evangelical church purposes or charity. The Heidelberg Catechism , prepared by

2294-566: The first as 'thoroughly Calvinistic' or associated with the Genevan Reformation, the second as Reformed in the spirit of the Zurich Reformation and Heinrich Bullinger and the third as equally Reformed and Lutheran (especially Melanchthonian ). The third tradition is justified by the fact that Frederick III himself was not thoroughly Reformed, but in his life represented a shift from a ' Philippist /Gnesio-Lutheran theological axis to

2356-409: The first of Lord's Day 30, have been removed or bracketed but noted as part of the original Catechism. According to W. A. Curtis in his History of Creeds and Confessions of Faith , 'No praise is too great for the simplicity of language, the accord with Scripture, the natural order, the theological restraint and devout tone which characterize this Catechism'. The influence of the Catechism extended to

2418-574: The forms of doctrine shaped by Melanchthon. As long as Luther lived, the conflict with external foes and the work of building up the Evangelical Church so absorbed the Reformers that the internal differences which had already begun to show themselves were kept in the background. But no sooner was Luther dead than did the internal, as well as the external, peace of the Lutheran Church decline. It

2480-512: The impetuous duke. But the ultimate outcome was the decline of the University of Jena , the deposition of the strict Lutheran professors and the replacing of them by Philippists. It seemed for the time that the Thuringian opposition to the Philippism of Electoral Saxony was broken; but with the downfall of John Frederick and the accession of his brother John William to power, the tables were turned;

2542-460: The ministers in his domains should hold to the Corpus doctrinæ Philippicum , intending thus to avoid Flacian exaggerations and guard the pure original doctrine of Luther and Melanchthon in the days of their union. But the Wittenberg men interpreted it as an approval of their Philippism, especially in regard to the Lord's Supper and the person of Christ. They pacified the elector, who had become uneasy, by

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2604-559: The negotiations between German Protestants and Catholics that resulted in the Augsburg Interim and Leipzig Interim , Melanchthon showed himself ready to yield and make concessions on matters adiaphora , he ruined his position with a large part of the Evangelical theologians. An opposition party was formed in which the leadership was assumed by Flacius in view of his learning, controversial ability, and inflexible firmness. Melanchthon, on

2666-460: The negotiations of Coswig and Magdeburg in this and the following years, which showed a tendency to work not so much for the reconciliation of the contending parties as for a personal humiliation of Melanchthon. He, although deeply wounded, showed great restraint in his public utterances; but his followers in Leipzig and Wittenberg paid their opponents back in their own coin. The heat of partizan feeling

2728-414: The other hand, the Philippists regarded themselves as the faithful guardians of learning over against the alleged "barbarism," and as the mean between the extremes. The genuine Lutherans also claimed to be representatives of the pure doctrine, defenders of orthodoxy, and heirs of the spirit of Martin Luther . Personal, political, and ecclesiastical animosities widened the breach; such as the rivalry between

2790-485: The other hand, with his faithful followers Joachim Camerarius , Georg Major , Justus Menius , Johann Pfeffinger , Paul Eber , Caspar Cruciger the Elder , Victorinus Strigel , and others saw in the self-styled genuine Lutherans nothing but a narrow and contentious class, which, ignoring the inherent teaching of Luther, sought to domineer over the church by letter and name, and in addition to assert its own ambitious self. On

2852-565: The other modes of affusion and aspersion . Frederick III, Elector Palatine Frederick III of Simmern , the Pious, Elector Palatine of the Rhine (14 February 1515 – 16 October 1576) was a ruler from the house of Wittelsbach , specifically the cadet branch of Palatinate-Simmern - Sponheim . He was a son of John II of Simmern and inherited the Palatinate from the childless Elector Otto-Henry, Elector Palatine ( Ottheinrich ) in 1559. He

2914-453: The pious princess Maria of Brandenburg , whom he married in 1537, he followed the Reformation , and in 1546 made a public profession of his faith. He succeeded his father John II as duke of Simmern on 18 May 1557, and became elector on 12 February 1559, on the death of Otto Henry. Under his predecessor strict Lutherans like Tilemann Heshusius , Melanchthonians , and Calvinists had found

2976-421: The power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; yea, and that all things must work together for my salvation. Wherefore by His Holy Spirit He also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto Him. Bierma argues that the opening lines of this answer are remarkably similar to Luther's explanation of

3038-531: The primarily Roman Catholic Holy Roman Empire . He commissioned the composition of a new catechism for his realm, which would serve to both teach the young and settle the differences in doctrine between Lutherans and the Reformed. One of the aims of the catechism was to counteract the teachings of the Roman Catholic Church as well as those of Anabaptists and 'strict' Gnesio-Lutherans like Tilemann Heshusius (recently elevated to general superintendent of

3100-601: The principal representatives of Philippism were Paul Eber and Caspar Cruciger the Younger , and of the other side Wigand, Cölestin, and Kirchner. It led to no result, although it continued until the following March. The Philippists asserted the Augsburg Confession of 1540 , the loci of Melanchthon of the later editions, and of the Corpus Philippicum, met by the challenge from the other side that these were an attack upon

3162-549: The pure teaching and authority of Luther. Both sides claimed the victory, and the Leipzig and Wittenberg Philippists issued a justification of their position in the Endlicher Bericht of 1571, with which is connected the protest of the Hessian theologians in conference at Ziegenhain in 1570 against Flacian Lutheranism and in favor of Philippism. Pure Lutheranism was now fortified in a number of local churches by Corpora doctrinæ of

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3224-629: The second article of the Apostles' Creed in his Small Catechism (1529), 'that I may belong to him [...] [Jesus Christ] has set me free [...] He has purchased and freed me from all sins [...] from the tyranny of the devil [...] with his [...] precious blood'. However, the end of the Answer appears to originate in a north German Reformed catechism which was a translation by Marten Micron of a work by Jan Łaski, which states that 'the Holy Spirit assures me that I am

3286-568: The subject of free will and the value of good works , and to the Swiss Reformers' on the Lord's Supper . Somewhat later it was used in Saxony to designate a distinct party organized by Melanchthon's son-in-law Caspar Peucer , with George Cracovius , Johann Stössel , and others, to work for a union of all the Protestant forces, as a means to which end they attempted to break down by this attitude

3348-401: The theme of 'comfort' (evident in the famous first Question), is also present in works of Luther and Melanchthon which were significant in the Reformation of the Palatinate. In its current form, the Heidelberg Catechism consists of 52 sections, called 'Lord's Days', to be taught on each Sunday of the year, and 129 Questions and Answers. After two prefatory Questions (Lord's Day 1), the Catechism

3410-431: The university) and Matthias Flacius , who were resisting Frederick's Reformed influences, particularly on the matter of the Eucharist . The Catechism based each of its statements on Biblical source texts (although some may call them ' proof-texts ' which can have a negative connotation), but the 'strict' Lutherans continued to attack it, the assault being still led by Heshusius and Flacius. Frederick himself defended it at

3472-436: The world. Likewise, the Book of Discipline of The United Methodist Church lists it as an influence on United Methodism. A revision of the catechism was prepared by the Baptist minister, Hercules Collins. Published in 1680, under the title 'An Orthodox Catechism', it was identical in content to the Heidelberg catechism, with exception to questions regarding baptism, where adult immersion was defended against infant baptism and

3534-412: Was a devout convert to Calvinism , and made the Reformed confession the official religion of his domain by overseeing the composition and promulgation of the Heidelberg Catechism . His support of Calvinism gave the German Reformed movement a foothold within the Holy Roman Empire . Frederick was strictly educated in the Catholic faith at his father's court and at Cologne , but, influenced by his wife,

3596-426: Was a misfortune not only for Melanchthon but for the whole Lutheran body, that he who had formerly stood as a teacher by the side Luther, the original leader, was now forced suddenly into the position to head not only the University of Wittenberg but the entire Evangelical Church of Germany. There was among Luther's associates, notably Nikolaus von Amsdorf , a disinclination to accept Melanchthon's leadership. When, in

3658-486: Was displayed at the Conference of Worms in 1557, where the Flacian party did not hesitate, even in the presence of Roman Catholics, to show their enmity for Melanchthon and his followers. After several well-meant attempts at pacification on the part of the Lutheran princes, the most passionate outbreak occurred in the last year of Melanchthon's life, 1559, in connection with the "Weimar Confutation" published by Duke John Frederick  [ de ] , in which together with

3720-415: Was married twice. Firstly, he married in 1537 Marie of Brandenburg-Kulmbach (1519 – 1567), daughter of Casimir, Margrave of Brandenburg-Bayreuth and Susanna of Bavaria . Their children were: Secondly, he married in 1569 Amalia of Neuenahr ( 1539 – 1602), but this marriage was childless. He died in 1576, and was succeeded as Elector Palatine by his son Louis VI . Frederick had carved out

3782-510: Was not carried out. After completing the work of reform in the Rhine Palatinate , Frederick endeavored to continue it in the Upper Palatinate ; but here he was resisted by the zealous Lutheran estates. He continued his work of reform on the Rhine by introducing in 1570 a strict church discipline. Frederick pronounced the sentence of death on the Antitrinitarian Johann Sylvan based on the opinion signed by Olevianus, Ursinus, and Boquin, on 23 December 1572. In 1562 Frederick gave Frankenthal as

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3844-457: Was thus led more and more to the Reformed confession. A disputation held in June 1560 between the Saxon theologians Johann Stössel and Joachim Mörlin and the Heidelbergers Pierre Boquin , Thomas Erastus , and Paul Einhorn increased Frederick's dislike for the Lutheran zealots. After the Naumburg Convention (January 1561) Frederick fully adopted the Reformed dogmas. In March 1561 he invited Emmanuel Tremellius to Heidelberg, and in September

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