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At the occasion of the 450th anniversary of the Heidelberg Catechism, an international conference on the spirituality of the Heidelberg Catechism was held at the Theological University Apeldoorn, 21-22 June 2013. This publication offers the plenary papers presented, and a selection of the short papers. While the papers center on the Catechism's spirituality, a wide range of topics is covered, from both historical and theological perspectives. These topics include: the roles of Ursinus and Olevianus, controverse theologians, anabaptist spirituality, comparisons with Calvin's Genevan Catechism and the later Synopsis of Purer Theology. Also, the distinct spirituality of faith, regeneration, the trinity, the law and prayer in the Heidelberg Catechism are scrutinized, besides the idea of mystical union and the art of dying and living. Three contributions reflect on the controversy on the Eucharist which has stamped the Heidelberg Catechism. From a practical-theological perspective, the preaching and teaching of the Catechism are discussed, as well as the mode of gospel presentation and the permanent character of catechetical instruction. So, this volume offers a broad range of scholarly perspectives on the Catechism. Its spirituality is famous for the first question and answer, on the only comfort in life and death: That I am not my own, but belong – body and soul, in life and in death – to my faithful Savior, Jesus Christ.""
“The Heidelberg Catechism does not represent a different theological orientation... here the Reformed Church confesses the good news of Jesus Christ in. a joyful, thankful, free, personal way . . . Barth has caught this spirit in his commentary. To read it is to become acquainted with a side of Reformed Protestantism which all too often has remained hidden.” - from the Preface The two short studies by renowned theologian Karl Barth included here were first published in 1964, the 400th anniversary of the Heidelberg Catechism—a classical document of the Reformation Period. Students, ministers, laypersons, and theologians continue to find these essays helpful, for they provide not only an introduction to the Heidelberg Catechism, but also a brief, systematic presentation of Reformed theology in the 16th century and a glimpse of Barth’s own theology on the 20th century. The first essay, “Christian Doctrine According to the Heidelberg Catechism,” is a question by question interpretation, commentary, and evaluation of the catechism. “Introduction to the Heidelberg Catechism,” the second essay, examines the three basic questions of the document: Who is the Comforter? Who is comforted? and How is comfort given and in what does it consist?
If there is "nothing new under the sun," perhaps the main task now facing the Western church is not to reinvent or be relevant, but to remember. The truth of the gospel is still contained within vintage faith statements. Within creeds and catechisms we can have our faith strengthened, our knowledge broadened, and our love for Jesus deepened. In The Good News We Almost Forgot, Kevin DeYoung explores the Heidelberg Catechism and writes 52 brief chapters on what it has shown him. The Heidelberg is largely a commentary on the Apostle's Creed, the Ten Commandments, and the Lord's Prayer, and deals with man's guilt, God's grace, and believers' gratitude. This book is a clear-headed, warm-hearted exploration of the faith, simple enough for young believers and deep enough for mature believers. DeYoung writes, "The gospel summarized in the Heidelberg Catechism is glorious, its Christ gracious, its comfort rich, its Spirit strong, its God Sovereign, and its truth timeless." Come and see how your soul can be warmed by the elegantly and logically stated doctrine that matters most: We are great sinners and Christ is a greater Savior!
This volume is a collection of essays on the Heidelberg Catechism by John Nevin, a principal representative of the Mercersburg Theology that was birthed in nineteenth-century Pennsylvania. It also contains a critical response by John Proudfit, a more traditionally scholastic Calvinist. In these essays Nevin argued that the Heidelberg Catechism is an essential irenic confessional document that encapsulates the Reformed tradition and also builds bridges to Lutheranism and Roman Catholicism. According to Nevin the use of the Catechism is vital for shaping the identity of Christians and overcoming the dangers of individualism and subjectivism. Nevin’s enthusiasm for the Catechism was a function of his understanding of the Christian life as progressive growth in Christlikeness, the church as the nurturing body of Christ, and the sacraments as conduits of Christ’s vivifying personhood. These convictions stood in sharp contrast to the non-catechetical sensibilities of most nineteenth-century American Protestants who emphasized the sufficiency of Scripture alone, the church as a gathered community of like-minded individuals, dramatic conversion experiences, and the direct presence of Christ to the individual soul.