Heidelberg Catechism - Use in Various Denominations and Traditions

Use in Various Denominations and Traditions

The fact that this booklet was also meant to form bridges between Lutheran and Reformed Protestants in Germany can for example be seen from the role the Law takes as both the source of knowledge of human depravity and misery (first part of the Catechism) and the 'rule for gratitude', the source of knowledge of God's will for a holy life. It would be until the early 19th century, however, before King Frederick William III united significant portions of the Lutheran and Reformed churches in Prussia, and much of that union took on a pietistic rather than a confessional character.

The influence of the Catechism extended to the Westminster Assembly of Divines who, in part, used it as the basis for their Shorter Catechism.

The Heidelberg 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 the 19th century.

Several Protestant denominations in North America presently honor the Catechism officially: the Presbyterian Church in America, 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 the German Reformed churches), the Reformed Church in the United States (also of German Reformed heritage), the Free Reformed Churches of North America, the Heritage Reformed Congregations, the Canadian and American Reformed Churches, and several other Reformed churches of Dutch origin around the world.

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 the other modes of affusion and aspersion.