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Journal articles on the topic 'Heidelbergse Catechismus'

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Published: 4 June 2021

Last updated: 4 March 2023

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1

Huijgen, Arnold. "CHILDLIKE REVERENCE AND TRUST: CALVIN AND THE HEIDELBERG CATECHISM ON PRAYER." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, no. 1 (2020): 55–68. http://dx.doi.org/10.51688/vc7.1.2020.art4.

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Prayer is a central theme in both Calvin's Institutes and the Heidelberg Catechism, although it is a neglected theme in present-day dogmatics. The present article compares Calvin's and the Heidelberg Catechism's stance on prayer in the context of the renewal of prayer as an effect of the Reformation of the 16th century. Both emphasise the experiential character of prayer and the importance of God's promise. The discussion of 'Amen' serves as a grand finale to the Heidelberg Catechism. KEYWORDS: Calvin, Heidelberg Catechism, prayer, promise, Reformation, experience.

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2

Butin, Phil. "Two Early Reformed Catechisms, The Threefold Office, and The Shape of Karl Barth's Christology." Scottish Journal of Theology 44, no. 2 (1991): 195–214. http://dx.doi.org/10.1017/s0036930600039119.

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Together, Calvin's Geneva Catechism and the Heidelberg Catechism had an exceptional influence on Karl Barth's theology. Barth seems neither to have learned these catechisms as a child nor taught them in his own confirmation classes as a pastor. But as a theologian, he later developed a particular and persistent interest in both.1

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3

Huijgen, A., T. T. J. Pleizier, and R. T. Te Velde. "Christelijk geluk in een seculiere cultuur. Een verantwoording van de belangrijkste theologische keuzes in de Gewone Catechismus." Theologia Reformata 63, no. 3 (2020): 245–62. http://dx.doi.org/10.21827/tr.63.3.245-262.

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This article presents an account of the theological choices made in the recently published Gewone Catechismus (Ordinary Catechism). Against the background of secular culture, the GC opts for an eschatological approach that defies hedonism, paradoxically by making ‘happiness’ (‘geluk’) the central theme. The architecture of the GC is trinitarian: trusting the Father in prayer, following Christ in obedience to his commandments, and expecting God’s Kingdom through the Spirit. While the GC has no official confessional status, like the Heidelberg Catechism, it still is a confessional text, as all theological discourse has confessional implications.

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4

van Veen, M. G. K. "De Goudse catechismus." NTT Journal for Theology and the Study of Religion 60, no. 3 (2006): 193–207. http://dx.doi.org/10.5117/ntt2006.60.193.veen.

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With the publication of the Gouda catechism in 1607 the polemic between supporters and ‘citicasters’ of the Heidelberg catechism reached a new climax. The supporters of the Heidelberg catechism perceived the Gouda catechism as an attack on the Heidelberg catechism. Their polemic against the Gouda catechism is a striking example of the arguments they used to have their catechism introduced in the Dutch reformed church. Transforming recent Dutch history, they presented themselves as the true inheritors of the reformation. According to them the Heidelberg catechism had always been an essential part of the reformed tradition. They became a majority by presenting themselves as if they had always been a majority.

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5

Gunawan, Freddy. "Meneropong Teks dalam Konteks: Katekimus Heidelberg P/J 53." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (2017): 91–102. http://dx.doi.org/10.36421/veritas.v16i1.12.

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Katekismus Heidelberg merupakan salah satu warisan tradisi iman Reformed yang memuat pengajaran yang begitu kaya dan limpah mengenai doktrin Allah Roh Kudus. Secara eksplisit, pengajaran tentang doktrin Allah Roh Kudus dalam Katekismus Heidelberg memang hanya terdapat dalam P/J 53. Namun, hal ini tidak berarti bahwa pengajaran doktrin Allah Roh Kudus dalam Katekismus Heidelberg hanya termaktub di dalam bagian ini saja. Tulisan ini mencoba menganalisis kekayaan doktrin Allah Roh Kudus, secara khusus P/J 53, dalam tiga konteks: konteks masa lalu yang menjadi latar belakang terbentuknya Katekismus Heidelberg, konteks makro dan mikro P/J 53 secara tekstual, dan relevansinya bagi konteks masa kini, khususnya Indonesia. Kata-kata kunci: Katekismus Heidelberg, P/J 53, Roh Kudus, penghiburan, penyertaan, konteks masa lalu, konteks tekstual, konteks masa kini English:  The Heidelberg Catechism reflects a rich heritage within the Church that adheres to the Reformed tradition. It contains a rich strain of doctrine pertaining to the doctrine of the Holy Spirit. Explicitly, within the Heidelberg Catechism, the teaching regarding the doctrine of the Holy Spirit as a Member of the Godhead is found only in Question/Answer 53. Of course, this does not mean that the only teaching on the subject of the doctrine of the Holy Spirit within the Heidelberg Catechism is recorded in this section alone. The purpose of this essay is an attempt to conduct an analysis of the doctrine of the Holy Spirit, specifically Q/A 53, from three different contexts: the historical setting which reflects the historical context in which the Heidelberg Catechism was formulated, a macro and micro textual analysis of Q/A 53 within the context of the Heidelberg Catechism, and finally, the relevancy of the document for the contemporary context, especially focusing upon the Indonesian context. Keywords: Heidelberg Catechism, Question/Answer 53, The Holy Spirit, Consolation, Abiding, Historical Context, Textual Context, Contemporary Context

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6

van Vlastuin, Willem. "Personal Renewal between Heidelberg and Westminster." Journal of Reformed Theology 5, no. 1 (2011): 49–67. http://dx.doi.org/10.1163/156973111x562210.

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AbstractThis article deals with the theology of personal renewal in the Heidelberg Catechism and the Westminster Confession. In the first part the theological structures of the Heidelberg Catechism are examined. Characteristic for the Heidelberg Catechism is the Christ-centered structure, the function of the law, and the pessimistic tone about personal renewal in relation to a remaining humiliation. In the second part the differences with the Westminster Confession are made clear. The Westminster is less pessimistic about personal renewal and the covenant structure of this confession gives the framework for a substantializing of the human person. The third and last part of this article pleads for an integration of the Heidelberg Catechism and the Westminster Confession. The Christ-centered structure of the Heidelberg is a strong element in the reformed tradition, while the covenant framework gives an opportunity to do justice to the human person.

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7

Wethmar, C. J. "Die gebed: Enkele gesigspunte in verband met die aard en die inhoud van die Christelike gebed met besondere verwysing na die Heidelbergse Kategismus." Verbum et Ecclesia 8, no. 1 (1987): 97–112. http://dx.doi.org/10.4102/ve.v8i1.967.

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Prayer: Some aspects of the nature and content of Christian prayer with special reference to the Heidelberg Catechism This article briefly describes a few basic aspects of the Reformed doctrine on prayer as represented by the Heidelberg Catechism. The focal point of this view is the conviction that prayer is primarily rooted In God's providential acts towards man and only secondarily in man's dialogical relationship to God. The concrete applicability of this basic tenet is then studied by way of a short analysis of the manner In which the Heidelberg Catechism explains the Lord's Prayer. The approach suggested by this Catechism seems to be able to provide solutions to some present day problems experienced with prayer — problems represented by terms such as "lethargy", "resistance" and "distrust".

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8

Oberholzer, J. P. "Die Heidelbergse Kategismus in Afrikaans: 'n Eerste blik op die eerste halfeeu." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (1987): 86–98. http://dx.doi.org/10.4102/hts.v43i1/2.5728.

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The Heidelberg Catechism in Afrikaans: A first glance at the first half century.The publication of the first Afrikaans translation of the Heidelberg Catechism in 1936 caused considerable controversy on account of the translated Dutch text. The translation as well as the Dutch original is examined and found to be of a high standard. Some observations are made on the handling of the Catechism by synods itself and the Scripture references accompanying the text.

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9

Joo, Sungkyu. "Justification in the Heidelberg Catechism." Journal of Reformed Theology 15, no. 1-2 (2021): 86–109. http://dx.doi.org/10.1163/15697312-bja10009.

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Abstract This essay demonstrates that the reference, in Q 60 of the Heidelberg Catechism, to Christ’s satisfaction, righteousness, and holiness does not embrace Beza’s twofold imputation but the Reformers’ repetitive concept of imputation that implies Christ’s subjection to the law of creation and the twofold eternal life, so that the Catechism implicitly teaches the Imputation of the Active Obedience of Christ (hereinafter IAOC). Compared to the previous studies, which have the disadvantages of applying Beza’s twofold imputation or Pareus’s repetitive interpretation to HC 60, this essay examines whether the Catechism might support or deny the IAOC with a significant consideration of the robust evidence both in the Catechism itself and in the sixteenth-century historical context. In conclusion, the Catechism, though not employing Beza’s twofold imputation, embraces both Christ’s subjection to the law of creation and the twofold eternal life supported by other Reformers, so that it entails and affirms the IAOC in its own moderate and systematic manner of the sixteenth-century historical context.

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10

van Vlastuin, Willem. "The Joy of the Law." Journal of Reformed Theology 9, no. 2 (2015): 166–81. http://dx.doi.org/10.1163/15697312-00902016.

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In this essay, the author studies the so-called third use of the law in the Heidelberg Catechism, as a representative creed in the Calvinistic confession. In the introduction several current problems surrounding the normative use of the law are investigated, which leads to the research question: How can this use in the Heidelberg Catechism contribute to current theology of renewal? The structures of this catechism and the interpretative framework for the treatment of the law are first described, this is followed by an assessment of how the third use of the law in this catechism functions according to its own theological structures. It becomes clear that the treatment of the Ten Commandments differs from the theological framework. While the structures of the Heidelberg Catechism guarantee spiritual liberty for the treatment of the Ten Commandments, in the practical functioning of the law this liberty is weakened. This is confirmed by the treatment of the law in the theological framework of the balanced relationship of mortification and quickening. The third use of the law for a current theology of renewal is then revisited and it is suggested that the discovery of the eschatological aspect of Christology can be applied to soteriology, which opens up the possibility of speaking about the fulfillment of the law by the Spirit in the hearts and lives of believers as an earnest of the future glory. In this way the joy of the law can function in a theological framework.

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11

Kovács, Ábrahám. "A liberális teológia kritikája. A Debreceni Hitvallás (1875) és az új ortodoxia krisztológiája a Heidelbergi Káté és a II. Helvét Hitvallás tükrében." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (2021): 31–58. http://dx.doi.org/10.24193/subbtref.66.2.02.

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Abstract. A Critique of Liberal Theology. The Christology of the Confession of Debrecen (1875) in the Light of Heidelberg Catechism and the II. Helvetic Confession. The study aims to compare some of the Christological statements of Hungarian liberal theology and the Confession of the New Orthodoxy of Debrecen (1875). First, it explores the context where the debate took place. At the same time, it is ex-plained briefly how genuine Hungarian theology was being shaped and articulated. Then, some selected Christological texts of the Confession will be analysed in the light of Heidelberg Catechism and the II. Helvetic Confession so as to point out how far liberal, modern theology has gone with its earnest yet radically different in-terpretation of the basic tenets of the creed. As a conclusion, it will be underlined how close the confessions – regardless of space and time – stood to each other in their endeavour to combat ‘heresy’, non-orthodoxy emerging either in the early church or in modern times. Keywords: Confession of Debrecen, Christology, Heidelberg Catechism and the II. Helvetic Confession, Hungarian liberal theology

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12

이상은. "Karl Barth and Heidelberg Catechism." Korea Reformed Theology 50, no. ll (2016): 198–231. http://dx.doi.org/10.34271/krts.2016.50..198.

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13

van Vlastuin, Willem. "The Doctrine of Scripture in the Heidelberg Catechism Revisited: Heidelberg's Relevance for a Postmodern Age." International Journal of Systematic Theology 17, no. 1 (2014): 26–45. http://dx.doi.org/10.1111/ijst.12080.

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14

김홍만. "A Comparative Study of Heidelberg Catechism's Q. 88 and Westminster Shorter Catechism's Q 35." Korea Reformed Theology 40, no. ll (2013): 8–39. http://dx.doi.org/10.34271/krts.2013.40..8.

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15

Van der Borght, E. A. J. G. "The Heidelberg Catechism and the church." Acta Theologica 20, no. 1 (2017): 261. http://dx.doi.org/10.4314/actat.v20i1.17s.

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16

Joubert, L. "Salvation according to the Heidelberg Catechism." Acta Theologica 20, no. 1 (2016): 99. http://dx.doi.org/10.4314/actat.v20i1.7s.

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17

Ilić, Luka, Lyle D. Bierma, Charles D. Gunnoe, Karin Y. Maag, and Paul W. Fields. "An Introduction to the Heidelberg Catechism: Sources, History, and Theology: With a Translation of the Smaller and Larger Catechisms of Zacharias Ursinus." Sixteenth Century Journal 38, no. 2 (2007): 479. http://dx.doi.org/10.2307/20478387.

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18

Ottati, D. F. "Learning theological ethics through the Heidelberg Catechism." Acta Theologica 20, no. 1 (2016): 139. http://dx.doi.org/10.4314/actat.v20i1.10s.

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19

Do-Hong Jou. "History and Spirit of the The Heidelberg Catechism." Korea Reformed Theology 40, no. ll (2013): 182–213. http://dx.doi.org/10.34271/krts.2013.40..182.

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20

김재성. "Covenant Thought of Heidelberg Catechism and Westminster Confession." Korea Reformed Theology 40, no. ll (2013): 40–82. http://dx.doi.org/10.34271/krts.2013.40..40.

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21

Strohm, C. "On the historical origins of the Heidelberg Catechism." Acta Theologica 20, no. 1 (2016): 16. http://dx.doi.org/10.4314/actat.v20i1.2s.

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22

Baard, R. S. "The Heidelberg Catechism on human sin and misery." Acta Theologica 20, no. 1 (2016): 86. http://dx.doi.org/10.4314/actat.v20i1.6s.

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23

Veerman, Pieter, and Wim Moehn. "Lead Us Not into Temptation, but Deliver Us from Evil." Church History and Religious Culture 100, no. 1 (2020): 43–59. http://dx.doi.org/10.1163/18712428-bja10002.

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Abstract This article investigates the three earliest sermons in the Dutch language (1588–1676) on Q&A 127 of the Heidelberg Catechism (HC). It provides insight into the early reception of a catechism from which generations of believers in the Netherlands received instruction. The authors analyze how and to what extent these sermons incorporate the text, theology, and spirituality of the Palatinate textbook for believers who (only) speak the vernacular. They note that this is done in an independent and creative way. Contrary to the HC, the selected sermons thoroughly explore the concept of temptation. The intended audience clearly influences the sermons. Theological distance from the HC arises at some important points. Now and then the influence of changing times is visible.

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24

Frame, John M. "Introduksi pada Iman Reformed." Veritas : Jurnal Teologi dan Pelayanan 8, no. 2 (2007): 169–89. http://dx.doi.org/10.36421/veritas.v8i2.188.

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Tulisan ini hanyalah suatu “introduksi” kepada iman reformed, jadi bukan merupakan suatu analisis yang mendalam. Namun jelas tetap bermanfaat untuk mengetahui gambaran sekilas di saat awal studi saudara. Bersama-sama dengan tulisan ini, saya mengharapkan saudara membaca Pengakuan Iman Westminster, Larger dan Shorter Catechism, serta “tiga bentuk kesatuan” dari gereja-gereja reformed di benua Eropa: Pengakuan Iman Belgia, Katekismus Heidelberg, serta Kanon-kanon Dordt. Semua itu merupakan ringkasan yang indah dari posisi doktrin reformed, yang disajikan secara utuh, ringkas, dan tepat. Heidelberg adalah salah satu karya devosional yang agung di sepanjang masa. Saya juga percaya ada banyak manfaat yang bisa didapatkan dari pembukaan ringkasan teologi reformed karya Cornelius Van Til, The Defense of the Faith.

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25

Stanglin, Keith. "Johannes Kuchlinus, the 'Faithful Teacher': His Role in the Arminian Controversy and His Impact as a Theological Interpreter and Educator." Church History and Religious Culture 87, no. 3 (2007): 305–26. http://dx.doi.org/10.1163/187124107x232444.

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AbstractJohannes Kuchlinus (1546-1606) was a Reformed pastor in Amsterdam and the founding regent of the theological college at Leiden University. Modern scholarship has overlooked the impact he had during his tenure at the university. Part of his impact has to do with his ability to keep relative peace in the midst of a boiling faculty controversy between Jacobus Arminius and Franciscus Gomarus. His greatest influence, though, is seen in his work as an interpreter and teacher of the Heidelberg Catechism. His first-hand knowledge of the Catechism and one of its authors, Zacharias Ursinus, combined with his prominent position of training pastors, uniquely qualified him as a proponent of the Catechism in the low countries. The disputations on the catechetical topics that he composed for student defenses, a list of which appears at the conclusion of this article, not only comprise a vast wealth of material for further study of this figure who influenced a generation, but also represent another source for the "Leiden theology" during this controversial period.

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26

이상은. "The Pneumatology of the Heidelberg Catechism: Its Ethical Implication." Korea Reformed Theology 40, no. ll (2013): 280–310. http://dx.doi.org/10.34271/krts.2013.40..280.

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27

De Lange, F. "The Heidelberg Catechism: elements for a theology of care." Acta Theologica 20, no. 1 (2016): 156. http://dx.doi.org/10.4314/actat.v20i1.11s.

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28

Kyung Jik Lee. "Understanding of Ten Commandments in Ursinus’ Commentary of Heidelberg Catechism." Korea Reformed Theology 40, no. ll (2013): 311–36. http://dx.doi.org/10.34271/krts.2013.40..311.

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29

Gunnoe, Charles D., Caspar Olevianus, and Lyle D. Bierma. "A Firm Foundation: An Aid to Interpreting the Heidelberg Catechism." Sixteenth Century Journal 27, no. 4 (1996): 1089. http://dx.doi.org/10.2307/2543917.

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30

Tarigan, Musa Sinar. "Penghiburan Sejati Orang Percaya Menurut Katekismus Heidelberg [True Comfort for Believers According to the Heidelberg Catechism]." Diligentia: Journal of Theology and Christian Education 3, no. 1 (2021): 31. http://dx.doi.org/10.19166/dil.v3i1.3090.

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31

Hwang, Dae woo. "The Theological Characteristics of the Lord's Prayer in the Heidelberg Catechism." Mission and Theology 39 (June 30, 2016): 363. http://dx.doi.org/10.17778/cwmputs.2016.2.363.

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32

Wood, Charles M. "The Question of the Doctrine of Providence." Theology Today 49, no. 2 (1992): 209–24. http://dx.doi.org/10.1177/004057369204900207.

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“What sense might be given to the notion of God's ‘upholding’ of ‘heaven and earth together with all creatures?’ How, if at all, could the idea of God's ‘ruling’ of everything be made intelligible? Can we, and should we, understand unfruitful years, sickness, and poverty—or for that matter, fruitful years, health, and riches—as, in some sense, provided by God? Is patience really the most pertinent advice Christians can give themselves and others when facing adversity? On these and other points, there appears to be a profound dissonance between what the Heidelberg Catechism commends to us and what many of us find ourselves able to understand or willing to affirm.”

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33

TSAKIRIS, VASILEIOS. "The ‘Ecclesiarum Belgicarum Confessio’ and the Attempted ‘Calvinisation’ of the Orthodox Church under Patriarch Cyril Loukaris." Journal of Ecclesiastical History 63, no. 3 (2012): 475–87. http://dx.doi.org/10.1017/s0022046912000668.

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The Calvinistic Confession of Faith written by the patriarch of Constantinople, Cyril Loukaris, is considered to be the most important product and at the same time the manifesto of the attempted union of the Protestant and Orthodox Churches. Presenting evidence which has been neglected in previous research, this article aims to revise this communis opinio by demonstrating that the book that was actually meant to become the theological foundation for the envisaged union was in fact the Ecclesiarum Belgicarum Confessio, a bilingual (Latin and Greek) publication (1623, 1627, 1648) containing the Βelgic Confession, the Heidelberg Catechism and several canons of the Synod of Dordrecht.

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Kyung Jik Lee. "Concepts of faith and good act in Ursinus’ Commentary of Heidelberg Catechism." Korea Reformed Theology 37, no. ll (2013): 48–83. http://dx.doi.org/10.34271/krts.2013.37..48.

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AUBERT, BERNARD. "Lyle D. Bierma. The Theology of the Heidelberg Catechism: A Reformation Synthesis." Unio Cum Christo 3, no. 2 (2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.rev5.

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36

Stroup, George W. "Drawn to Freedom: Christian Faith Today in Conversation with the Heidelberg Catechism." Theology Today 69, no. 1 (2012): 85–86. http://dx.doi.org/10.1177/0040573611434493.

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37

Hunsinger, George. "The Heidelberg Catechism in America: A Snapshot from the History of Its Reception." Theology Today 70, no. 3 (2013): 256–68. http://dx.doi.org/10.1177/0040573613495231.

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38

Harpster, Donald E. "Americanization of the Philadelphia German Reformed Community in the Era of the Revolution, 1775–1801." Pennsylvania History: A Journal of Mid-Atlantic Studies 90, no. 1 (2023): 1–34. http://dx.doi.org/10.5325/pennhistory.90.1.0001.

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ABSTRACT The Americanization of the Philadelphia German Reformed community had its origins during the era of the American Revolution. Coming from a European Reformed tradition that had state support, the community found it difficult to maintain a church in the pluralistic environment of colonial Pennsylvania but the church’s charter of incorporation provided the needed modicum of support for the religious enterprise. Throughout the American Revolution, the Philadelphia German Reformed community supported the Patriot cause and its pastor, Caspar Weyberg, openly spoke in favor of independence during the British occupation of Philadelphia. However, the Philadelphia German Reformed community still valued aspects of its European heritage. The official language of the congregation remained German throughout the eighteenth century. In addition, the community was loyal to its theological and liturgical heritage embodied in the Heidelberg Catechism and the Palatinate Liturgy.

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39

Smith, Andrew C. "Book Review: Lyle D. Bierma. The Theology of the Heidelberg Catechism: A Reformation Synthesis." Review & Expositor 114, no. 1 (2017): 128–29. http://dx.doi.org/10.1177/0034637316689562h.

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40

van Vlastuin, Willem. "Dort Outwitted by the Remonstrants." Church History and Religious Culture 99, no. 2 (2019): 228–47. http://dx.doi.org/10.1163/18712428-09902003.

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Abstract The Canons of Dort had not only defenders, moderate accepters, and offenders, but also critical accepters. One of these was Herman Friedrich Kohlbrugge (1803–1875). In the first part of this article this agreement with the doctrine of Dort is investigated. It appears that he accepted the reformed tradition, including the doctrine of predestination, and disagreed with the Arminian interpretation of grace. In the second part of this article, Kohlbrugge’s criticism of Dort is highlighted and placed in context; an analysis which leads one to a deeper understanding of the way in which Kohlbrugge accepted the theological and spiritual content of Dort. The article concludes that Kohlbrugge remained faithful to the Canons of Dort throughout his life, that he understood the Canons to be an interpretative explanation of the Belgic Confession and the Heidelberg Catechism, and that he interpreted the Canons of Dort in a dynamic Christ-centred way.

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Antlitz, Kevin M. "Drawn to Freedom: Christian Faith Today in Conversation with the Heidelberg Catechism - By Eberhard Busch." Religious Studies Review 38, no. 1 (2012): 11. http://dx.doi.org/10.1111/j.1748-0922.2011.01574_3.x.

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Busch, E. "Freedom in the sense of the Heidelberg Catechism – an orientation in the problems of modern liberty." Acta Theologica 20, no. 1 (2016): 129. http://dx.doi.org/10.4314/actat.v20i1.9s.

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43

Fekete, Csaba. "Batizi és kátéja." Magyar Könyvszemle 133, no. 3 (2017): 261–82. http://dx.doi.org/10.17167/mksz.2017.3.261-282.

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This work of a Hungarian pastor of the age of the Reformation has been written and used as a guideby the author himself in elementary education before 1542 in Hungary, published during his peregrination at Wittenberg (Germany), sometimes before 1545, later at Cracow (Poland), 1550, then1555 modified in text and typography at Kolozsvár (Cluj-Napoca, Roumania). There are only slightchanges of the basic text, except in the reworded frontispiece. Yet these may have reveal a breakin denomination.Batizi was a pupil of Melanchthon, and had a letter of recommendation from his master. Becauseof lack of contemporary sources there are uncertainities and misinterpretations as to the biographyof Batizi, and also concerning his denomination. The present study is dealing with linguisticanalysis of the Hungarian text, of printing errors, historical and theological evidences thereof tocorrect earlier statements, and mispresentation in deskbooks. Based on the collected data the claimhas been raised, that though the Transylvanian printinghouse was owned by and the printer beingGeorg Hoffgreff though, the work possibly has been forwarded not by him, but by Gaspar Heltai inthe third edition. Perhaps there was another lost edition of the Catechism, on which some changesof the text are based, clearly being diffrentiated between the original Lutheran wordig and changefor the Calvinist terms (e. g. Lords’ Supper for Holy Sacrament). Today we have only fragments andmutilated copies, so at points we can not be sure concerning all the detailes.Up to the first decades of the 17th century the introductory work by Batizi were in use to preparethe way for the Heidelberg Catechism, which was well known in Hungary from the year of editioprinceps of this famous work, but officially into Hungarian elementary education was invented onlyas late as 1646.

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Burchill, Christopher J. "On the Consolation of a Christian Scholar: Zacharias Ursinus (1534–83) and the Reformation in Heidelberg." Journal of Ecclesiastical History 37, no. 4 (1986): 565–83. http://dx.doi.org/10.1017/s002204690002203x.

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It is perhaps the most fitting comment on a Christian scholar to note that, whereas his work has been of importance to the Church down the years, the details of his life have passed into obscurity. This remark is particularly appropriate in looking at the figure of Zacharius Ursinus, the main author of the Heidelberg Catechism and one of the founding fathers of the German reformed tradition. Most previous analysis has been focused on his growing sympathy with the teaching of Calvin in the period prior to his open adoption of the reformed cause following the death of Melanchthon. The effort to explain the background to the break-up of the Philippist party in the 1560s has yet deflected attention from a proper consideration of Ursinus' own views. Even the most recent account by Derk Visser, where some new insights have been provided on the basis of the published correspondence, is mostly concerned with this problem of his early development. Yet any serious attempt to place his writing in its historical context must concentrate on the situation in Heidelberg, which was the setting for the bulk of his work both as a reformer and pedagogue. In seeking to fill this gap, it is the purpose of the present paper to rediscover something of the man's character and the nature of his religious conviction, rather than to take up the now established debate about the relation of his theology to that of the other leading reformers. Such a study should furnish a useful basis for a more balanced assessment of his own contribution to the broader history of the Church.

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Zeze, W. S. D. "The Heidelberg Catechism: a hidden creedal text and catechetical manual in the Malawian Reformed Church 1889-2012." Acta Theologica 20, no. 1 (2016): 250. http://dx.doi.org/10.4314/actat.v20i1.16s.

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황대우. "The Doctrine of the Lord's Supper in the Heidelberg Catechism: Concentrated on the questions and answers 77-82." Korea Reformed Theology 40, no. ll (2013): 251–79. http://dx.doi.org/10.34271/krts.2013.40..251.

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Van Tonder, H. "Memory culture in the making: the Heidelberg Catechism in the memory of the Dutch Reformed Church (1862-1937)." Acta Theologica 20, no. 1 (2016): 211. http://dx.doi.org/10.4314/actat.v20i1.14s.

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Welker, M. "What profit is the reign of Christ to us? The Heidelberg Catechism and its potential for the future." Acta Theologica 20, no. 1 (2016): 280. http://dx.doi.org/10.4314/actat.v20i1.18s.

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Milton, Anthony. "A Missing Dimension of European Influence on English Protestantism: The Heidelberg Catechism and the Church of England, 1563–1663." Reformation & Renaissance Review 20, no. 3 (2018): 235–48. http://dx.doi.org/10.1080/14622459.2018.1530672.

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Lampe, P. "Are humans by birth as wicked as the Heidelberg Catechism (3-11) holds? A dialogue between theology and modern sciences." Acta Theologica 20, no. 1 (2016): 74. http://dx.doi.org/10.4314/actat.v20i1.5s.

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