德國的巴勒提拿提（Palatinate）在1546年成為信義宗（Lutheranism）的牧區（parish），不久之後，改革宗主義信仰（Reformed Faith）也在這裡傳開。但是因為對聖餐（Holy Communion, Lord’s Supper）觀點不同，以致發生一連串的爭辯；信義宗認為「基督的身體真的在餅與杯之中」，而改革宗則主張「餅與杯是基督同在的記號與印證（signs and seals）」。為了解決這教義的分歧，當時在位的選侯腓勒德烈三世（Frederick III, 1515-1576）在研究這兩個觀點之後，採納了改革宗的論點。他為了教育青年，不顧信義宗施壓，邀請了幾位海德堡大學的教授（也是改革宗的神學家），完成一個適用於學校、教會及講台信息教導的信仰問答。其中最主要的教授是兩位年輕人──烏爾西努（Zacharias Ursinus, 1534-1583）和奧利維亞努（Caspar Olevianus, 1536-1587），他們兩位對加爾文主義都採取較溫和的態度，而且都曾經為信仰遭放逐、受逼迫。其中，烏爾西努長於精準的辯證，奧利維亞努則善於熱誠的表達，他們二人的特長也就成為這份問答的特色。腓勒德烈三世也積極地參與著作的過程，略帶火藥味的第80問答末句「也是一種該受咒詛的偶像崇拜」，就是出於他的建議；此外，他還為德文版寫了一篇序言。這份問答於1563年1月，在海德堡的議會中接受評檢並被採用，所以就叫做〈海德堡要理問答〉。在出版的同時，拉丁文版也已經完成。
〈海德堡要理問答〉（Heidelberg Catechism）在改革宗的信條中最有權威，也最通行，原因有三︰

1. 它被翻譯成許多語言，因此被許多團體採用。
2. 它雖然在激烈的神學爭辯中產生，但沒有咄咄逼人的辯腔，語氣十分溫和；除了第80問答之外，文辭之間滿有安慰；而且內容著重於實際信仰的需求，不重神學的研討，所以頗受巴勒提拿提以外的改革宗教區所喜愛。
3. 它的架構與眾不同，是依照羅馬書的格式寫成。全文129個問答，分成三部分︰第一部分是有關「人類的罪惡及苦境」（問3～11，參羅一18～三20）；第二部分是有關「基督的救贖和人的相信」（問12～85，參羅三21～十一36），其中也包括對〈使徒信經〉及聖禮（sacraments）的解釋；最後的部分則強調「人應有的回應」（問86~129，參羅十二～十六），其中包括對十誡及主禱文（Lord’s Prayers）的闡釋。改革宗的神學觀在這份問答中隨處可見。

轉載自：林格尼爾福音事工 

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海德堡要理問答

主日1
問1：無論是生是死，你惟一的安慰是什麼？
​
答：就是「我無論是生是死1，我的身體、靈魂（soul）都不屬於我自己2，而是屬於我信實的救主（Savior）耶穌基督3，祂用寶血4 完全補贖（satisfaction）了我一切的罪債5，並且救贖我脫離魔鬼一切的權勢6；祂也保守我7，所以除非天父允許，我的頭髮一根也不會掉下8；祂又使萬事互相效力，使我得救9。因此祂透過聖靈使我有永生的確據10，也使我從今以後甘心樂意地為祂而活11」。

問2：你必須知道哪些事，才能因為這安慰，無論是生是死都快樂？

答：我必須知道三件事12：
（一）我的罪惡和苦境（misery）是何等的大13；
（二）我怎樣從自己這一切的罪惡和苦境中被救贖14；
（三）我應該為這樣的救贖（redemption），何等感謝神15。
才能因這安慰，無論是生是死都快樂。
1 羅十四7-8。2 林前六19-20。3 林前三23。4 彼前一18-19。5 約壹一7。6 約壹三8；來二14-15。7 約六39，十28-29。8 路廿一18；太十30。9 羅八28。10 林後一22，五5。11 羅八14-15，七22。12 路廿四47。13 林前六10-11；約九41；羅三10、19。14 太十一28。15 西一12。

第一部 人的苦境
主日2

問3：你怎麼知道你的苦境呢？
答：從神的律法1。

問4：神的律法對我們有什麼要求？
答：基督在馬太福音廿二章37-40節提綱挈領地教導我們︰「你要盡心、盡性、盡意愛主──你的神。這是誡命中的第一，且是最大的。其次也相倣，就是要愛人如己。這兩條誡命是律法和先知一切道理的總綱2。」

問5：你能完全遵守每一條律法嗎？
答：不能3；因為我的本性就傾向於恨神、恨鄰舍4。
1 羅三20。2 路十27。3 約壹一8。4 羅八7；多三3。

主日3

問6：神造人的時候，人就這麼邪惡悖逆了嗎？
答：不；神造人原是好的1，是照著祂自己的形像造的，有真理的仁義和聖潔2；以致人能對創造他的神有正確的認識，並且衷心愛祂，與祂一同住在永遠的福樂裡，將讚美、榮耀歸給祂3。

問7：那麼，這種墮落的人性是怎麼來的呢？
答：是因為我們的始祖亞當和夏娃在樂園中悖逆而墮落4，使我們的本性也因此變得這麼敗壞。我們都是在罪孽裡生的5。

問8：我們都已經敗壞到「一心向惡，無法向善」的地步了嗎？
答：是的6；我們確實無法靠自己行善，除非我們被聖靈重生（regeneration）7。
1 創一31。2 創一26-27；西三10；弗四24。3 弗一6；林前六20。4 創三6；羅五12、18-19。5 詩五一5。6 創六5；伯十四4，十五14、16。7 約三5；弗二5。

主日4

問9：那麼，神的律法要求人做他做不到的事，豈不是在為難人嗎？
答：不，神不是在為難人1；因為神造人，原是叫他能行律法2；但人因為魔鬼的慫恿3 ，又自甘悖逆，於是使自己和自己的後裔失去這種行善能力4。

問10：神會容忍放任人這樣忤逆背叛，而不刑罰嗎？
答：絕對不會；祂極厭惡5 我們生來就有的原罪（original sin）和我們自身所犯的本罪（actual sins），並且會在今世和永恆中以公義的審判去刑罰罪惡6，正如祂所宣告的︰「凡不常照律法書上所記一切之事去行的，就被咒詛7」（加三10）。

問11：神不也是慈悲的嗎？
答：神確實是慈悲的8，但祂同樣也是公義的；因此，祂的公義要求9 那干犯了至高神之威嚴的罪惡，必須受到極刑10 ──就是身體和靈魂要受永遠的刑罰11。

1伯卅四10；尼九33。2 傳七29。3 創三4、7；約八44；林後十一3。4 羅五12。5 詩五5；羅一18。6 申廿八15；來九27。7 申廿七26。8 出卅四6。9 出廿5；伯卅四10-11。10 詩五5-6。11 創二17；羅六23。

第二部 人的救贖
主日5

問12：既然我們按照神公義的審判，都該受今世和永遠的刑罰，那麼我們當怎樣行，才能逃避這個刑罰，重新蒙恩呢？
答：神要使祂的公義得到滿足1，因此我們必須使祂的公義得到完全的滿足。如果不是我們來完全滿足祂公義的要求，就必須有另一位來完全滿足祂公義的要求2。

問13：我們自己能滿足神的公義嗎？
答：我們絕對不能滿足神的公義3，反而還天天增添罪債4。

問14：有哪個「純粹只是個受造物的」（mere creature），能替我們滿足神的公義嗎？
答：一個也沒有；因為
（一）神不會將人自己犯罪當受的刑罰，加在其他任何受造物身上5；
（二）沒有任何一個「純粹只是個受造物的」，能承擔神對罪惡所發的永遠忿怒，而使別人因此得救6。

問15：那麼，我們需要尋求怎樣的中保（mediator）和救贖主？
答：這位中保必須
（一）是真實的人；
（二）沒有罪7；
（三）比一切受造物都更有能力；
換句話說，這位中保必須同時也是真實的神8。
1 出廿5。2 林後五。3 伯九2-3。4 太六12；賽六四6。5 結十八4。6 啟五3；詩四九7-9。7 約八46；羅八3。8 羅九5；賽七14。

主日6
問16：為什麼這位中保必須是真實的人，而且沒有罪？
答：因為神的公義要求這位中保必須「與犯罪者同樣為人，具有同樣性情」，才能為罪作出補贖 1（但這意味著他自己也同樣犯了罪）；可是，沒有一個「自己已經是罪人」的人，還能為別人贖罪2。

問17：為什麼這位中保必須同時也是真實的神呢？
答：因為祂必須透過神性的能力，才能在人性中承擔神的忿怒3，而使我們重新得到公義和生命4。

問18：那麼，誰是這位中保呢？誰是這位「既是真實的神，又是真實而無罪的人」？
答：就是我們的主基督耶穌5；神將祂（他）白白賜給我們，為使我們得著完全的救贖與公義6。

問19：你怎麼知道這些事呢？
答：我是從福音知道的。這福音：
（一）起初是神自己在伊甸園（Paradise）裡啟示的7，
（二）後來由聖族長（Patriarch）和眾先知宣佈這福音8，
（三）又用律法中的獻祭和其他禮儀預表（type）這福音9，
（四）最後由祂的愛子成全這福音。10

1 羅五12、15。2 彼前三18；賽五三11。3 彼前三18；徒二24；賽五三8。4 約壹一2；耶廿三6；提後一10；約六51。5 提前二5；太一23；提前三16；路二11。6 林前一30。7 創三15。8 創廿二17-18，廿八14；羅一2；來一1；約五46。9 來十7-8。10 羅十4；來十三8。

主日7
問20：那麼，是否每個人既因亞當而滅亡，就照樣因基督而得救？
答：不；只有那些藉著真信心1 連於基督2，並接受祂所有恩惠的人，才會得救。

問21：什麼是真信心？
答：真信心不只是一種「藉以持定神在祂話語裡向我們啟示一切真理」的知識3，同時也是一種由衷而真誠的信靠4，這信靠是聖靈5 藉著福音在我心裡運行而成的6。神只因祂的恩典與基督的功勞（merit）7，將赦罪8、永遠的公義、救恩9 白白賜下，而且不僅賜給別人，也賜給我。

問22：那麼，一個基督徒必須相信什麼？
答：基督徒必須相信福音中應許我們的一切事10，就是我們基督教信條中的教導。這基督教信條是大公（catholic）的，也是不容置疑的。

問23：這些信條是什麼？
答：我信上帝，全能的父，創造天地的主。
我信耶穌基督，上帝的獨生子，我們的主；因著聖靈成孕，從童女馬利亞所生； 在本丟彼拉多手下受難，被釘在十字架上， 死了，葬了，下到陰間； 第三天從死裡復活； 後升天，坐在無所不能的父上帝的右邊； 將來要從那裡降臨，審判活人死人。
我信聖靈； 神聖而大公的基督教會，聖徒相通； 罪得赦免； 肉身復活； 並且永生。

1 約一12-13；羅十一20；來十39。2 太一21；賽五三11。3 約六69，十七3；來十一3、6。4 弗三12；羅一16。5太十六17；約三5。6 羅十14、17。7 羅三24-26。8 羅五1。9 加二20。10 約廿31；太廿八19-20。

主日8
問24：這些信條要怎樣劃分？
答：這些信條可以分成三部分︰
（一）提到聖父，也提到我們的受造1；
（二）提到聖子，也提到我們的救贖2；
（三）提到聖靈，也提到我們的成聖（sanctification）3。

問25：既只有一位神4，為什麼你說有三位──聖父、聖子和聖靈呢？
答：因為神在祂的話語裡這樣啟示了祂自己5，這三個不同的位格正是獨一、真實、永恆的神。

1 創一章。2 彼前一。3 彼前一2藉著聖靈得成聖潔。4 申六4。5 創一26；賽六一1；約十四16-17；約壹五7；太廿八19；林後十三14。

論聖父
主日9

問26：你對「我信上帝，全能的父，創造天地的主」的信念是什麼？
答：我相信：
（一）我們主耶穌基督的永恆之父，因著祂兒子基督的緣故，也作我的神、我的父。
（二）祂「從無中」（of nothing）創造了天、地，和其中的萬物1，並用祂永恆的計畫與護理（providence）來托住並治理這一切2。
（三）我深深信靠，毫無疑惑，相信祂必供應我身體和靈魂一切的需要3。
（四）此外，在流淚谷中，祂所允許臨到我的任何不幸，至終都會顯明是與我有益的4。
祂能如此行，因為祂是全能的神5；
祂也願意如此行，因為祂是信實的父6。

1 創一～二章；詩卅三6。2 詩一一五3；太十29；來一3；約五17。3 約一12、16；羅八15-16；加四5-6；弗一5；約壹三1。4 詩五五22；太六26。5 羅八28。6 羅四21，十12；太七9-11。

主日10

問27：你認為「神的護理」是什麼意思？
答：就是「神無所不能、無所不在的大能 1」。神施展這個大能，好像人用雙手一樣，一直托住天地和其中萬物2。因為神治理萬有，所以一草一木、或雨或旱3、豐年荒年、飽足饑餓4、健康疾病5、 富足貧窮6，都不是出於偶然，而是出於祂像父親一樣的手7。

問28：我們知道了神的創造之工，也知道了祂托住萬有的護理之工，這對我們又有什麼益處呢？
答：使我們可以在患難中忍耐8、在富足時感恩9，並因著信實的父神，對未來有美好的信心10；因為萬有都在祂手中，祂若不許可，它們甚至連動一動都不行11。所以沒有什麼能使我們與祂的愛隔絕12。

1 徒十七25-28。2 來一3。3 耶五24。4 徒十四17。5 約九3。6 箴廿二2；伯一。7 太十29-30。8 羅五3-4。9 申八10；帖前五18。10 羅五3-6。11 伯一12，二6；太八31。12 羅八38-39。

論聖子
主日11
問29：為什麼稱神的兒子為「耶穌」（就是「救主」）呢？
答：因為祂將我們從罪惡裡救出來1。我們無法從其他任何人尋求拯救、得著拯救2。
問30：那麼，如果有人想從聖徒、從他們自己、或從其他任何人尋求救恩和福祉，他們是真的相信耶穌為獨一救主嗎？
答：不是；雖然他們或許會在言語上以祂誇耀，但在實際行為上卻否認獨一的救主耶穌3。除非耶穌不是一位完全的救主，否則，凡以真信心接受這位救主的，就必定能在祂裡面擁有一切他們得救所必需的事物4。
1 太一21。2 徒四12。3 林前一13、31。；加五4。4西一19-20。

主日12
問31：為什麼稱祂為「基督」（就是「受膏者」）呢？
答：因為：
（一）祂被父神所立、被聖靈所膏1，作我們至大的先知、惟一的師尊2，又將神救贖我們的奧秘計畫與旨意，完全啟示給我們。
（二）祂也是我們屬天的大祭司，將自己的身體一次獻上，救贖了我們3；他（祂）又長遠活著，為我們向父祈求4。
（三）祂還是我們永遠的至高君王5，用祂的道（word）和聖靈管理我們，並護衛、保守我們能一直在祂為我們所得著的救贖之中6。

問32：那麼，你又為什麼被稱為基督徒（Christian）呢？
答：我因信成為基督的肢體7，因此在祂的受膏上有分8；所以可以承認祂的名9，把自己當作感恩祭獻給祂10，又可以用自由的良心在今生與罪惡、魔鬼爭戰11；然後在永恆中，將與祂一同掌管萬有12。
1 來一9；路四18。2 申十八18；徒三22；約一18，十五15；太十一27。3 詩一一○4；來七21，十14。4 羅八34。5 詩二6；路一33。6約十28。7 林前六15。8 約壹二27；珥二28。9 太十32。10 羅十二1。11 弗六11-12；提前一18-19。12 提後二12。

主日13
問33：既然我們也都是神的兒女，為什麼祂卻被稱為「上帝的獨生子」呢？
答：因為惟有基督才是神在永恆裡原本就有的兒子1；而我們則是因祂的緣故、靠著恩典，才被收納成為神兒女的2。
問34：為什麼稱祂為「我們的主」呢？
答：因為祂不是憑著能壞的金銀等物，乃是憑著祂的寶血，將我們的身體、靈魂，從罪惡和魔鬼一切的權勢中買贖、拯救出來，叫我們歸屬祂自己3。
1 約一14、18；來一2。2 羅八15-17；弗一5-6。3 彼前一18-19；林前六20。

主日14
問35：「因著聖靈成孕，從童女馬利亞所生」是什麼意思？
答：神永恆的兒子1是永恆的真神──現在是，以後也一直都是2。藉著聖靈的運行3，從童女馬利亞取了人性，也取了血肉之體4，為使祂可以作大衛的真後裔5，凡事與祂的弟兄相同，只是祂沒有犯罪6。
問36：基督聖潔的感孕和出生，帶給你什麼益處？
答：基督是我們的中保7，以自己的純潔和至聖，在神面前遮蓋了我的罪8 ──我就是在這罪中成孕的。
1西一15；詩二7。2 羅九5；約壹五20。3 太一18；路一35。4 約一14；加四4。5 徒二30；羅一3。6 來四15。7 提前二5；來二16-17。8 詩卅二1；林前一30；羅八34。

主日15
問37：你認為「受難」（suffered）是什麼意思？
答：受難就是：在祂活在地上的整個時期裡──特別是祂生命的最後階段，祂的身體和靈魂1 承擔了神對全人類罪惡的忿怒，為了要使祂可以藉著受難，做成惟一的贖罪祭2，將我們的身體和靈魂從永遠的咒詛裡救贖出來，並且為我們贏得神的恩典、公義、永生。

問38：為什麼祂要在審判官本丟彼拉多手下受難？
答：祂雖然原本無辜，卻被屬世的審判官定罪3，好將我們從神原本要我們承受的嚴厲審判中拯救出來4。

問39：祂被釘在十字架上，是否比以其他的方式受死，有更大的意義？
答：是的；我藉此確知祂已經把那加在我身上的咒詛，擔在祂自己的身上了，因為死在十字架上的人，是神咒詛的5。
1 彼前二24；賽五三12。2 約壹二2；羅三25。3 路廿三14；約十九4。4 加三13-14。5 申廿一23；加三13。

主日16
問40：基督為什麼必須受死？
答：因為按著神的公義和真理1，除非神兒子受死，否則沒有別的方法可以補贖我們的罪2。

問41：為什麼祂要被埋葬了？
答：為要表明祂真的死了3。

問42：既然基督為我們死了，為什麼我們也要死？
答：我們死，並不是為了補贖我們的罪，而是向罪死，並且進入永生4。

問43：我們還因為基督在十字架上的犧牲、受死，得著什麼益處？
答：我們藉著祂的能力，使我們的舊人與他同釘十字架，同死，同埋葬5；以致肉體的邪情私慾不能再在我們身上作王6，使我們可以把自己獻給基督，作為感謝祭7。

問44：為什麼還要加上「下到陰間」（descent into hades）呢？
答：為了使我在極大的試探中仍可以確信：因為主基督的靈魂在十字架上與上十字架之前，受了無法形容的悲痛、苦楚、恐怖，所以我已經蒙救贖，脫離了地獄的痛苦和折磨8。
1 創二17。2 來二9-10；腓二8。3 徒十三29；可十五43、46。4 約五24；腓一23。5 羅六6-7。6 羅六12。7 羅十二1。8 賽五三10；太廿七46。

主日17
問45：我們從基督的復活得著什麼益處？
答：
（一）基督藉著復活戰勝了死亡，叫我們分享祂因著死為我們所取得的公義1；
（二）我們現在也因著祂的權能而活過來，並得著新生命2；
（三）基督的復活成為我們將來蒙福之復活的確實保證3。
1 羅四25。2 羅六4；西三1。3 林前十五章；羅八11。

主日18
問46：你認為基督「升天」是什麼意思？
答：「基督升天」就是基督在門徒眼前從地上被接到天上去1，並為我們留在那裡2，直到祂再來審判活人和死人。

問47：基督不是應許要「與你們同在，直到世界的末了」嗎？
答：基督真是人，也真是神；就人性而言，祂現在已經不在地上3；但是就神性、尊嚴、恩典、祂的靈而言，祂無時無刻不在我們中間。

問48：可是，如果基督的人性不是一直與神性在一起，那麼基督的兩性豈不是分開了嗎？
答：絕對不是；基督的神性既然不可測透、無所不在4，而基督的神性是取了基督的人性顯在世人面前，所以基督的神性一定超越基督人性的限制5，但又同時在基督的人性之內，並且仍然親自與基督的人性聯合。

問49：基督升天帶給我們什麼益處？
答：基督在天上父的面前，為我們代求6；
（一）確保我們的肉身也會在天上；因為基督既然身為元首，就也要接納我們為祂的肢體，並帶我們到祂那裡去7；
（二）祂差遣聖靈為憑據8，我們藉著聖靈的能力，可以不求地上的事，但求上面的事，上面有基督坐在神的右邊9。
1 徒一9；可十六19。2 約十七11；來四14；羅八34；弗四10。3 徒三21；約三13，十六28。4 徒七49；太廿四30。5 太廿八20；約十六28，三13。6 羅八34。7 約十四2；弗二6。8 約十四16；林後一22，五5。9 西三1；腓三20。

主日19
問50：為什麼還要加上「坐在神的右邊」呢？
答：因為基督升到天上，是為了要顯出祂是教會的頭1，父也藉祂統管萬有2。

問51：我們的元首基督得這份榮耀，使我們得到什麼益處？
答：
（一）祂藉聖靈將屬天的恩賜3 賜給我們這群作祂肢體的人；
（二）祂藉祂的權能，又使我們在一切仇敵面前得蒙護佑4。

問52：基督「將來要從那裡降臨，審判活人死人」，這帶給你什麼安慰？
答：這使我在各種的憂傷迫害中，仍能昂首仰望主；
（一）基督曾經獻上自己，為我接受神的審判，除去我一切的咒詛，並且還要從天降臨，作至高的審判者5；
（二）祂要將祂與我的一切仇敵都丟到永遠的刑罰中6，卻要將我與一切選民都帶到祂那裡，一同進到天上的福樂和榮耀裡7。
1 弗一22；西一18。2 太廿八18；約五22。3 弗四8。4 詩二9；約十28。5 路廿一28；羅八23-24；帖前四16。6 帖後一6-9；太廿五41。7 太廿五34。

論聖靈
主日20
問53：你相信聖靈是怎樣的一位？
答：
（一）我相信祂與聖父、聖子同為永恆的神1；
（二）祂是被賜給我的2，使我藉著真實的信心，得以分享基督自己和基督一切的恩惠3；
（三）祂也安慰我4，並且永遠與我同在5。
1 創一2；賽四八16；林前三16。2 太廿八19；林後一22。3 加三14；彼前一2。4 徒九31。5 約十四16；彼前四14。

主日21
問54：你對「神聖而大公的基督教會」（Holy Catholic Church）的信念是什麼？
答：我認為神聖而大公的基督教會就是：神的兒子1 藉著祂的靈和祂的話2，從世界開始到末了3，在全人類當中4 為自己招聚5、護衛、保守一群以真信心聯合的選民6，使他們得著永生7。我現在是、以後也永遠是這群體裡的一個活肢體8。

問55：你認為「聖徒相通」是什麼意思？
答：
（一）每一個信徒都是基督的肢體，與祂一同得分，同享一切的豐富和恩賜9；
（二）每一個信徒應該覺得他自己有責任隨時樂意使用他的恩賜，使其他肢體得益處10。

問56：你認為「罪得赦免」是什麼意思？
答：神因為基督補贖我們的罪11，就不再記念我眾多的罪行，也不記念我罪惡的本性（這罪性是我要與它爭戰一輩子的）；反而憑恩典將基督的義分賜給我12，叫我永不再被定罪13。
1 約十11。2 賽五九21。3 創廿六4。4 啟五9。5 羅九24；弗一10。6 約十16。7 徒十三48。8 林前一8-9；羅八35。9 約壹一3-4；羅八32；林前十二13。10 腓二4-6。11 約壹二2；林後五19、21。12 耶三一34；詩一○三3-4、10-11；羅八1-3。13 約三18。

主日22
問57：身體復活帶給你什麼安慰？
答：當我死後，不但我的靈魂立刻被帶到元首基督那裡1，連我的身體也要因基督的權能活過來，再次與我的靈魂聯合起來，並且要與基督榮耀的身體相似2。

問58：論永生的信條帶給你什麼安慰？
答：既然現在我心裡已開始覺悟到永恆的喜樂3，今生結束後，我也要得著完全的福樂，這是眼晴未曾看見、耳朵未曾聽見、人心也未曾想到4 的福樂，我在其中要永遠讚美神。
1 路廿三43；腓一23。2 林前十五53；伯十九25-26。3 彼前一8；羅十四17。4 林前二9。

主日23
問59：你相信這一切之後，對你有什麼幫助呢？
答：可以使我在基督裡，得以在神面前被稱為義，並且承受永生1。

問60：你怎樣在神面前稱義呢？
答：我單單因為真實信靠基督耶穌，而在神面前稱義2。換句話說，雖然我的良心控告我嚴重干犯神一切的誡命，又沒有遵守任何誡命3，並且還時常傾向罪惡4；但我不是因為有任何功勞得以在神面前稱義5，而是因為神白白的恩典6，將基督完全的補贖、公義，和聖潔7 賜給我8，好像我從來沒有犯過罪、已經完全順服似的。我雖然不能順服，但是基督已經為我成全，基督在每件事上的順服，都好像是我在順服似的9，這一切都只要我用信心接受恩典就夠了10。

問61：為什麼你說你是單單因信稱義？
答：因為我被神接納，不是因為我的信心有價值11，而是單單因著基督的補贖、公義，和聖潔，成為我在神面前的義12。並且除非我單單憑著信，否則沒有辦法接受基督的補贖、公義，和聖潔，使它們成為自己的補贖、公義，和聖潔13。
1 羅五1，一17。2 羅三22；加二16；弗二8-9。3 羅三9。4 羅七23。5 多三5。6 羅三24；弗二8-9。7 羅三24。8 羅四4-5；約壹二1。9 林後五21。10 羅三28；約三18。11 詩十六2；弗二8-9。  12 林前一30，二2。13 約壹五10。

主日24
問62：為什麼我們的善行（good works）不能使我們在神面前稱義？
答：因為只有徹底完全的義、與神的律法完全相合的義，才能在神審判寶座前站立得住1但即使是我們今生最好的善行，都是不完全的，都是被罪玷污的2。
問63：既然我們的善行算不得什麼，為什麼神還要在今世與來世獎賞我們呢？
答：神獎賞我們，不是因為我們的功勞，而是出於祂的恩典3。
問64：這個教義豈不是會使人怠慢不敬嗎？
答：不；凡藉真信心植根於基督的人，不可能不結出公義的果子4。
1 加三10；申廿七26。2 賽六四6。3 路十七10。4 太七17-18；約十五5。
論聖禮主日25問65：我們既然是單單因著信，而在基督及其恩典上有分；那麼，這信心又是從哪裡來的呢？
答：是聖靈藉著人宣講福音，在我們心裡運行，使我們有信心1；又藉著人施行聖禮（sacraments），確認並堅固這信心2。

問66：聖禮是什麼？
答：聖禮是神所設立，有形的神聖記號和印證。神可以藉著聖禮，更完全地向我們宣佈並印證福音的應許，就是：因著基督在十字架上成全的一次救贖，神白白赦免了我們的罪，並將永生賜給我們3。

問67：那麼，聖經和聖禮都是為讓我們相信「耶穌基督在十字架上被殺，是我們得救的惟一基礎」嗎？
答：的確是的；聖靈用福音教導我們，又藉聖禮向我們保證：我們得救，都是因為基督在十字架上做成的一次犧牲4。

問68：基督在新約設立了幾個聖禮？
答：兩個︰洗禮（baptism）和聖餐（holy communion）5。
1 羅十17；弗六23。2 太廿八19；羅四11。3 創十七11；羅四11；利六25；徒廿二16，二38；太廿六28。4 羅六3；加三27。5 林前十2-4。

論洗禮
主日26
問69：洗禮怎樣表明並印證「你和基督在十字架上的犧牲有分」呢？
答：基督設立了這外在的水洗1，並加上祂的應許2，便使我靈魂的污穢（就是一切的罪惡3）因祂的血和靈得以洗淨，就好像我們身體上的污穢是用水洗淨一樣。
問70：「因基督的血和靈洗淨」是什麼意思？
答：因基督在十字架上為我們犧牲流血4，我們的罪便靠著恩典被神赦免；又被聖靈更新，並且成聖，作基督的肢體，叫我們愈來愈能向罪死，過一個聖潔無瑕疵的生活5。
問71：基督在哪裡應許我們「祂的血和靈會像洗禮中的水一樣，洗淨我們一切的罪惡」？
答：祂在設立洗禮時說︰「所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名，給他們施洗6」，「信而受洗的，必然得救；不信的，必被定罪7」，就是在應許這件事；聖經又稱洗禮為「重生的洗8」，還說洗禮要「洗去罪9」，也是在應許這件事。
1 太廿八19；徒二38。2 可十六16；太三11；羅六3。3 可一4；路三3。4 來十二24；彼前一2。5 羅六4；西二11。6 太廿八19。7 可十六16。8 多三5。9 徒廿二16。
主日27問72：那麼，外在的水洗本身能洗去罪惡嗎？
答：不能1；因為只有耶穌基督的血和聖靈，才能洗淨我們一切的罪2。
問73：那麼，為什麼聖靈稱洗禮是「重生的洗」，能「洗去罪惡」呢？
答：神這樣說，是很有理由的，因為神要藉這個教導使我們知道：就像要用水洗去身體的污穢，照樣，我們要用基督的血與基督的靈洗去我們的罪3；不但如此，祂更藉這神聖的印證和記號，使我們確知：從屬靈的角度來看，我們的罪確實已經被洗淨，正如我們的身體已經被水洗淨一樣4。
問74：嬰孩也應該受洗嗎？
答：是的；因為他們既然和父母都屬於神的約5，同為神的子民6，並且也和他們的父母一樣，都因著基督的血而得蒙應許7，得著救贖8 和聖靈，聖靈也使他們生發信心；那麼，他們便也可以藉著洗禮（這個洗禮便是作為約的記號），被接入基督的教會裡，而有別於不信者的兒女9，正如舊約的割禮所行的10；但是這割禮已經被新約的洗禮取代了11。
1 彼前三21。2 約壹一7；林前六11。3 啟一5；林前六11。4 可十六16；加三27。5 創十七7；徒二39。6 林前七14；珥二16。7 詩廿二10；徒二39。8 太十九14。9 徒十47；林前十二13，七14。10 創十七14。11 西二11-13。
論主的聖餐主日28問75：神怎樣在聖餐中表明、印證「你和基督在十字架上的犧牲有分，也和這犧牲帶來的一切益處有分」呢？
答：基督已經吩咐我和眾信徒吃這擘開的餅、喝這杯，並且應許1：
（一）祂的身體為我獻上，在十字架上裂開，祂的血為我流出；這和我親眼看見主的餅為我擘開，主的杯遞給我一樣真確。
（二）除此之外，祂被釘的身體和流出的血，還會餵養、滋潤我的靈魂，直到永生，正如我從神僕人的手接受主的餅、杯，並且用口吃了、喝了一樣確實。這餅杯是一種記號，代表基督的身體、基督的血。
問76：「吃基督被釘的身體、喝祂所流的血」是什麼意思？
答：吃基督被釘的身體、喝祂所流的血，代表：
（一）我們用信心領受基督的受苦和受死，藉此獲得赦罪和永生2；
（二）我們藉著居住在基督和我們裡面的聖靈，漸漸聯於祂聖潔的身體3。
所以，雖然祂在天上、我們在地上4， 但我們仍是祂肉中的肉、骨中的骨5， 並且永遠由一個靈所管理， 正如身上的肢體由一個靈魂所管理一樣6。
問77：基督在哪裡應許我們，祂會用自己的身體和血，這樣餵養滋潤信徒，而且和我們吃這擘開的餅、喝這杯一樣真確？
答：關於聖餐的設立，經上這樣記著說︰「主耶穌被賣的那一夜，拿起餅來，祝謝了，就擘開，說︰『這是我的身體，為你們捨的，你們應當如此行，為的是記念我7。』飯後，也照樣拿起杯來，說︰『這杯是用我的血所立的新約8，你們每逢喝的時候，要如此行，為的是記念我。』你們每逢吃這餅，喝這杯，是表明主的死，直等到祂來9。」保羅也不斷地重複這個應許︰「我們所祝福的杯，豈不是同領基督的血嗎？我們所擘開的餅，豈不是同領基督的身體嗎？我們雖多，仍是一個餅，一個身體；因為我們都是分受這一個餅10。」
1 太廿六26-28；可十四22-24；路廿二19-20；林前十16-17，十一23-25。2 約六35、40、47-48、50-51、53-54。3 約壹三24；約六56。4 徒三21；林前十一26。5 弗五30；林前六15、17、19。6 約六56-58；弗四15-16。7 林前十一23；太廿六26；可十四22；路廿二19。8 出廿四8；來九20。9 出十三9；林前十一26。10 林前十16-17。
主日29問78：那麼，是否這餅就變成基督的身體，這酒就變成基督的血了呢？
答：不；正如洗禮中的水並沒有變為基督的血，本身也沒有洗淨罪惡，只是神所立的一個神聖記號和印證1；照樣，聖餐中的聖餅並沒有變成基督的身體2，只是照聖禮的本質和慣例3，稱之為基督的身體。
問79：那麼，為什麼基督稱餅為祂的身體，稱杯為祂的血，又說「用我的血所立的新約」，而保羅也說「同領基督的身體和血」呢？
答：基督這樣說，有兩個重要的理由︰
（一）藉此教導我們：餅和杯怎樣維持我們今世的生命，祂被釘的身體和流出的血也照樣維持我們的靈魂直到永生，是我們靈魂的真正食物 4；
（二）當我們為記念基督而領受這些聖潔的表記時，主以這有形的記號和印證向我們擔保：藉著聖靈的工作，我們真的在分享祂的身體、祂的血5，而且祂一切的苦難和順服，也確實成為我們的苦難和順服，就好像是我們自己受苦，親自成全了這一切6。
1 林前十1-4；彼前三21。2 林前十16，十一20。3 創十七10-11、14；出十二26-27、43、48；徒七8；太廿六26；可十四24。4 約六51、55-56。5 林前十16，十一2。6 羅五9、18-19，八4。
主日30問80：「主的聖餐」與天主教的「彌撒」（mass）有何不同？
答：聖餐向我們證明：因為耶穌基督在十字架上一次將自己獻上，我們的罪就完全被赦免1（我們還藉聖靈被聯於基督2，祂現在帶著真實的身體坐在天父的右邊3，在那裡接受我們的敬拜4）。但彌撒的教導是：除非神父天天為人獻上基督，否則無論活人、死人，都不能因基督的受苦使罪得赦免（他們還以為基督的肉身是在餅和杯裡面，因此基督應在這餅和杯裡面接受敬拜）。因此，彌撒的本質就是否認耶穌基督一次的獻上和受苦（也是一種該受咒詛的偶像崇拜5）。
問81：誰可以來到主的桌前？
答：就是那些「厭惡自己的罪惡6，但仍相信這些罪都已得蒙赦免，而剩餘的軟弱也可由基督的受苦、受死得蒙掩蓋」的人7；他們渴望信心能逐漸增強，生活能逐漸改進8。但那些不悔改和假冒為善的人，乃是吃喝自己的罪9。
問82：那些在言行上明顯不信不虔的人，能讓他們領用聖餐嗎？
答：不能；因為這樣做是褻瀆神的約，惹動神的怒氣，使神降怒在全體會眾身上10；所以，基督的教會應該照著基督和使徒的吩咐，使用掌管天國鑰匙的權柄，摒除這等人11，直到他們改正自己的生活。
1 來七27，九12、26；太廿六28；路廿二19-20；林後五21。2 林前十二13。3 來一3，八1。4 約四21-23；腓三20；路廿四52-53；徒七55。5 賽一11、14；太十五9；西二22-23；耶二13。6 太五3、6；路七37-38，十五18-19。7 詩一○三3。8 詩一一六12-14；彼前二11-12。9 林前十20，十一28；多一16；詩五十16。10 林前十21，十一30-31；詩五十16、22。11 太十八17-18。
主日31問83：「掌管天國鑰匙的權柄」1 是什麼意思？
答：掌管天國鑰匙的權柄，就是藉著「宣講福音」與「教會懲戒2」（church discipline）領人悔改3。天國藉著這兩件事向信者敞開，向不信者關閉。
問84：天國怎樣藉著「宣講福音」而敞開或關閉呢？
答：按照基督的吩咐4，
（一）要向每個信徒宣講、公開作見證，說：只要真心信靠，接受福音的應許5，神就會因為基督的功勞，真正赦免他們一切的罪；
（二）又要向每個不信者和假冒為善的人說：如果他們一直不悔改6，神的忿怒就會一直在他們身上，永遠定罪他們7。
所以福音的見證也是神的審判，不但在今世，也在來世。
問85：天國怎樣藉著「教會懲戒」而敞開或關閉呢？
答：按照基督的吩咐8，
（一）若有人稱為基督徒，卻在信仰、行為上有缺欠9，屢次勸告仍不肯悔改，就要向教會10 或教會負責人11 指控；
（二）如果他還是不聽，他們就要禁止他領聖餐12，把他摒除在教會之外；同時，神也把他摒除於教會、基督的國度之外；
（三）但是如果他答應悔改，並且有真實的表現，就可以重新接納他，作為基督和祂教會的肢體13。
1 太十六19。2 約廿23。3 太十八15-18。4 太廿八19-20。5 約三18、36；可十六16。6 約廿23；羅二2。7 帖後一7-9。8 太十八15。9 林前五12。10 太十八15-18。11林前十二28；提前五17。12帖後三14；太十八17；林前五3-5。13 林後二6-8、10-11；路十五18。
第三部 感恩主日32問86：我們既是藉著基督、因著恩典，才得以從罪惡、苦境中被救贖，而不是靠個人的功勞，那麼我們為什麼還需要有善行呢？
答：
（一）因為基督既用寶血救贖我們，就照著自己的形像，以聖靈更新我們，目的是要我們可以因神的賜福，終其一生都用我們全部的生命向神感恩1，祂也可以因我們得著榮耀2。
（二）我們自己也因結出信心的果子，更確定自己的信心3。
（三）我們有好行為，也可因此帶領我們的鄰舍歸向基督4。
問87：一個人如果一直忘恩負義、不知悔悟，從來沒有脫離這些事、轉向神，那麼他就不能得救嗎？
答：是的，絕對不能得救；因為聖經說：淫亂的、拜偶像的、姦淫的、偷竊的、貪婪的、醉酒的、辱罵的、勒索的，或行類似這些事的人，都不能承受神的國5。
1 林前六19-20；羅六13，十二1-2；彼前二5、9-10。2 太五16；彼前二12。3 彼後一10；加五6、24。4 彼前三1-2；羅十四19。5 林前六9-10；弗五5-6；約壹三14-15；加五19-21。
主日33問88：真實的歸正（conversion）包含哪些事？
答：包含兩件事︰（一）舊人死去，（二）新人活過來1。
問89：「舊人死去」是什麼意思？
答：就是真心為罪憂傷，以致我們愈來愈恨惡罪、遠離罪2。
問90：「新人活過來」是什麼意思？
答：就是在神裡面真心喜樂3，以致我們歡喜過一種「照著神旨意行各樣善事」的生活4。
問91：什麼是善行？
答：
（一）凡為了榮耀神5、按照神的律法6、出於真信心7 而行的事，都是善行；
（二）凡按我們自己意見、人的吩咐所行的事8，都不是善行。
1 羅六4-6；弗四22-23；西三5。2 詩五一3、8、17；路十五18；羅八13。3 羅五1-2，十四17；賽五七15。4 彼前四2；加二20。5 林前十31。6 撒上十五22；弗二10。7 羅十四23。8 結廿18；太十五9。
主日34問92：「神的律法」是什麼？
答：神吩咐這一切的話說︰
第一條誡命： 我是耶和華──你的神，曾將你從埃及地為奴之家領出來。 除了我以外，你不可有別的神。
第二條誡命： 不可為自己雕刻偶像， 也不可做什麼形像彷彿上天、下地和地底下、水中的百物。 不可跪拜那些像，也不可事奉它， 因為我耶和華──你的神是忌邪的神。恨我的，我必追討他的罪，自父及子，直到三四代；愛我、守我誡命的，我必向他們發慈愛，直到千代。
第三條誡命： 不可妄稱耶和華──你神的名； 因為妄稱耶和華名的，耶和華必不以他為無罪。
第四條誡命： 當記念安息日，守為聖日。 六日要勞碌做你一切的工， 但第七日是向耶和華──你神當守的安息日。這一日你和你的兒女、僕婢、牲畜，並你城裡寄居的客旅，無論何工都不可做； 因為六日之內，耶和華造天、地、海，和其中的萬物， 第七日便安息，所以耶和華賜福與安息日，定為聖日。
第五條誡命： 當孝敬父母， 使你的日子在耶和華──你神所賜你的地上得以長久。
第六條誡命：不可殺人。
第七條誡命： 不可姦淫。
第八條誡命：不可偷盜。
第九條誡命：不可作假見證陷害人。
第十條誡命： 不可貪戀人的房屋；也不可貪戀人的妻子、僕婢、牛驢，並他一切所有的。
問93：這些誡命是怎樣劃分的？
答：可以分為兩塊法版1：
（一）第一塊法版是前四條誡命，教導我們對神的責任；
（二）第二塊法版是後六條誡命，教導我們對鄰舍的責任2。
問94：神在第一條誡命裡吩咐什麼？
答：
（一）逃避一切偶像崇拜（idolatry）3、 巫術、邪術4，也不可向聖徒或其他受造物求告5，否則靈魂無法得救；
（二）要承認獨一的真神6，單單信靠祂7，用謙卑8、忍耐9 的心，只盼望從祂得到一切好處10；並全心敬畏祂11、愛慕祂12、榮耀祂13，甚至寧願捨棄一切受造物14，也不願稍微違背祂的旨意15。
問95：「偶像崇拜」是什麼意思？
答：「偶像崇拜」就是「除了在聖經中自我啟示的那位獨一真神以外，還另有其他信靠的對象16。」
1 出卅四28-29。2 申四13。3 林前六9-10，十7、14。4 利十八21；申十八10-12。5 太四10；啟十九10。6 約十七3。7 耶十七5、7。8 彼前五6。9 來十36；西一11；羅五3-4。10 詩一○四27；賽四五7；雅一17。11 太十28。12 申六5；太廿二37。13 太四10。14 太五29-30；徒五29；太十37。15 太五19。16 代下十六12；腓三18-19；加四8；弗二12。
主日35問96：神在第二條誡命吩咐什麼？
答：
（一）我們絕對不可為神描繪、雕刻任何的像1。
（二）除了聖經命令的方式以外，不可用別的方式敬拜祂2。
問97：那麼，我們就不可描繪、雕刻任何的像嗎？
答：神是不可以、也不可能被描摹的3。至於受造物，雖是可以被描摹的，但神禁止我們製作或保存任何它們的像，既不可敬拜這些像，也不可用這些像敬拜神4。
問98：難道我們也不能用一些圖畫作為教導信徒的教材，懸掛在教堂裡嗎？
答：不可以；我們不應以為自己比神更聰明。祂不要祂的百姓受啞巴偶像的教導5，而要他們受祂那活潑宣講之道的教導6。
1 申四15；賽四十18；羅一23；徒十七29。2 撒上十五23；申十二30。3 申四15-16；賽四六5；羅一23。4 出廿三24；出卅四13-14；民卅三52；申七5。5 哈二18-19。6 提後三16；彼後一19；耶十1。
主日36問99：第三條誡命吩咐什麼？
答：
（一）不可用咒罵1、 起假誓2、不必要的宣誓3，褻瀆並妄用神的名；
（二）也不可因我們的緘默和縱容，而在這些可怕的罪上有分。
總而言之，我們只當用敬畏的心稱呼神的聖名， 以致我們可以正確地承認祂4 、敬拜祂5， 並在我們一切言語、行為、工作上榮耀祂。
問100：因發誓和咒罵而褻瀆神的名，是否是很嚴重的罪，以致神的忿怒要降在那些不攔阻、不禁止這事的人？
答：是的，的確是這樣；因為沒有什麼罪比褻瀆神的名更激怒神的6，所以，祂甚至命令：凡犯這罪的人，必被治死7。
1 利廿四11。2 利十九12。3 太五37；利五4。4 太十32。5 林前三16-17。6 利五1。7 利廿四15-16。
主日37問101：我們也不能用敬虔的態度指著神的名起誓嗎？
答：可以；當法官要求起誓，或為了維持並促進忠貞和誠實，以榮耀神、造福鄰舍時1，就可以起誓；因為這種起誓是基於神的話語2，因此新舊約聖徒都曾經以正確的方式起誓3。
問102：可以指著聖徒或其他受造物起誓嗎？
答：不可以；因為合法的起誓乃是向那惟一鑒察人心之神的呼求，求祂為真理作見證；並且如果我起的是假誓，就任憑祂刑罰我4。這種尊榮不能歸給任何受造物5。
1 出廿二11；尼十三25。2 申六13；來六16。3 創廿一24；書九15、19；撒上廿四22；林後一23；羅一9。4 林後一23。5 太五34-35。
主日38問103：第四條誡命吩咐什麼？
答：
（一）要在福音上和教導上盡責1；要殷勤上教會2（特別是在安息日3），學習神的話語、領聖禮4、在會眾前求告神5、賙濟貧窮6。
（二）我一生的日子要離開惡行，讓主以祂的靈在我裡面運行。
這樣一來，永恆的安息就從今世開始了7。
1 申十二19；多一5；提前三14-15；林前九11；提後二2。2 徒二42、46。3 利廿三3。4 林前十一33。5 提前二1。6 林前十六2。7 來四9。
主日39問104：神在第五條誡命吩咐什麼？
答：我應對父母和一切在我之上有權柄者，表示尊重、敬愛、忠心；我要順從他們美善的教導和指正1，並也要容忍他們的軟弱2，因為神的旨意是要我們受他們的管教3。
1 弗六1-2；西三18、20；弗五22。2 箴廿三22。3 弗六5-6；西三19、21；羅十三1-8；太廿二21。
主日40問105：神在第六條誡命吩咐什麼？
答：
（一）不可在心思、言語、外表、甚至行為上，任憑自己或假手他人毀謗、仇恨、侮辱或殺害鄰舍1，反要棄絕一切報仇的心2。
（二）不可傷害自己，也不可任意使自己陷入險境3。
（三）官吏為要遏止謀殺的事，所以自己要佩劍4。
問106：但是，這條誡命不是只講到「殺人」嗎？
答：神禁止殺人時，其實也在教導我們，祂真正憎恨的是謀殺的根源──就是嫉妒5、恨惡6、惱怒、報復的心。這一切在祂眼中乃是隱而未現的殺人7。
問107：那麼，是否我們只要不用這種方式殺害鄰舍就夠了？
答：不是；神定罪嫉妒、仇恨和忿怒，是吩咐我們要愛鄰舍如同自己8，向鄰舍顯出忍耐9、和平、溫柔10、 慈悲11 和良善，並盡我們的能力，防止他受害12。此外，我們甚至要善待我們的仇敵13。
1 太五21-22；箴十二18；太廿六52。2 弗四26；羅十二19；太五39-40。3 太四5-7。4 創九6；羅十三4。5 雅一20；加五20。6 羅一29；約壹二9。7 約壹三15。8 太廿二39，七12。9 羅十二10。10 弗四2；加六1-2；太五5；羅十二18。11 出廿三5。12 太五45。13 羅十二20。
主日41問108：第七條誡命吩咐什麼？
答：一切的不貞潔都是神所憎惡的1；所以無論是已婚或單身2，都要從心裡厭惡這罪3，並要活得貞潔端莊4。

問109：神在這條誡命裡，只禁戒淫亂這一類的大罪嗎？
答：不是；我們的身體、靈魂既都是聖靈的殿，神的旨意就要我們保守二者都純全聖潔；因此祂禁戒一切不貞的行為、態度5、言語、思想、欲望6、一切足以誘使人不貞的任何事物7。
1 利十八27；來十三4。2 林前七4-9。3 申廿九20。4 帖前四3-4。5 弗五3；林前六18。6 太五28。7 弗五18；林前十五33。
主日42問110：神在第八條誡命禁戒什麼？
答：
（一）神眼中的偷竊和搶奪1，不只是官吏要刑罰的偷搶行為，更包含一切以暴力或看似合法的權力，詐欺鄰舍財物的邪惡手段或計謀2 （例如：不公平的度量衡3、貨物、錢幣、高利貸4）；
（二）此外，一切的貪婪5 、浪費祂的恩賜，都算是偷竊。
問111：神在這條誡命裡要你怎樣做？
答：
（一）神要我盡力促進鄰舍的福利：我希望別人怎樣待我，我就要照樣待他6；
（二）此外，我還要忠心做工，好使我能幫補窮人的需要7。
1 林前六10。2路三14；帖前四6。3箴十一1；申廿五13。4 詩十五5；路六35。5 林前六10。6太七12。7弗四28。
主日43問112：第九條誡命吩咐什麼？
答：
（一）不作假見證陷害人1，不顛倒人的話2，不背後說人，或毀謗人3，不輕率、武斷地定人的罪4；
（二）但要畏懼神嚴厲的忿怒，避免一切謊言和欺詐5，認定這些是魔鬼的作為6；
（三）在有關審判、公義及其他事情上，要愛慕真理並誠實講出真話、承認真理7；
（四）又要盡力護衛並促進鄰舍的好名聲8。
1 箴十九5、9，廿一28。2 詩十五3。3 羅一29-30。4 太七1；路六37。5 利十九11。6 箴十二22，十三5。7 林前十三6；弗四25。8 彼前四8。
主日44問113：第十條誡命吩咐什麼？
答：
（一）不可讓絲毫違抗神任何誡命的傾向、喜好、思想進入我們的心；
（二）要全心恨惡罪惡，喜愛公義，毫不間斷1。
問114：歸向神的人，能不能完全遵守這些誡命？
答：不能；在今生，即使是最聖潔的人，在「順服」的學習上也只是一個小小的開始2；儘管這樣，他們如果認真立志，就不是只照著一部分的誡命而活，乃是開始照著神一切的誡命而活3。
問115：既然沒有人能在今生完全遵守這些誡命，為什麼神還這麼嚴格地命令我們遵守這十條誡命呢？
答：神嚴格命令我們遵守這十條誡命，有兩個目的：
（一）我們這一生會愈來愈認識我們的罪性4，這樣一來，我們就會更迫切尋求在基督裡的赦免和公義5；
（二）我們會不斷努力、懇求聖靈從神而來，賜下恩典，使我們愈來愈變成神的形像，直到今生結束，我們就終於能達到完全的地步6。
1 羅七7。2 羅七14。3 羅七22；雅三2。4 約壹一9；羅三20，五13。5 羅七24。6 腓三12-14。論禱告主日45問116：基督徒為什麼要禱告？
答：
（一）因為神要我們感恩，而感恩主要在於禱告1；
（二）只有不斷誠心祈求感謝神，神才賜下恩典和聖靈2。
問117：蒙神悅納垂聽的禱告，有哪些特徵？
答：
（一）我們只誠心求告獨一真神，祂已用祂的話語向我們啟示祂自己3，讓我們知道祂要我們懇求祂的一切事物4；
（二）我們深知自己的需要和痛苦，以致我們能在祂神聖威嚴的面容前謙卑自己5；
（三）我們確信，雖然我們不配6，但祂必因主基督的緣故，垂聽我們的禱告7，正如祂在祂的話語中應許的8。
問118：神吩咐我們向祂求什麼？
答：我們身體、靈魂的一切需要，都要向祂祈求9，正如我們的主基督在主禱文裡教導我們的10。
問119：什麼是主禱文？
答：我們在天上的父，願人都尊祢的名為聖。
願你的國降臨； 願祢的旨意行在地上，如同行在天上。
我們日用的飲食，今日賜給我們。 免我們的債，如同我們免了人的債。
不叫我們遇見試探，救我們脫離凶惡。
因為國度、權柄、榮耀，全是祢的，直到永遠。阿們。
1 詩五十14-15。2 太七7；路十一9、13。3 太四10。4 約壹五14。5 詩卅四18-19，一四五18。6 代下廿12。7 約十四13-14。8 羅十13；雅一6；約十四13；但九17-18；太七8；詩一四三1。9 雅一17；太六33。10 太六9-13；路十一2-4。主日46
問120：為什麼基督吩咐我們稱神為「我們的父」呢？
答：因為這樣可以使我們在一開始禱告時，就先提醒自己的心，向著神要有孩子對父親一般的尊敬和信賴，並以此作為我們禱告的基礎。換句話說，因著基督，神已經成為我們的父1，凡我們用信心向祂所求的，祂比我們生身的父母更不會拒絕我們2。
問121：為什麼又加上「天上的…」呢？
答：為了使我們不用屬世的想法領會神屬天的尊榮3，並且期望從祂的全能得著身體、靈魂的一切所需4。
1 太六9。2 太七9-11；路十一11；賽四九15。3 詩一一五3；徒十七24。4 羅十12。
主日47問122：第一項祈求是什麼？
答：是「願人都尊你的名為聖」1；也就是求主：
（一）使我們正確認識祂2，在祂的一切作為中尊祂為聖、為大，並將讚美歸於祂，祂也在這些作為中顯出祂的權能、智慧、良善、公義、憐憫、真理之光3。
（二）使用我們的一生，使我們在思想、言語、行為上，不叫祂的名受羞辱，而是使祂得著尊崇和讚美4。
1 太六9。2 約十七3；耶九24；太十六17；雅一5。3 詩一一九137-138，一四五8-9。4 詩一一五1，七一8。
主日48問123：第二項祈求是什麼？
答：是「願祢的國降臨」1；也就是求主：
（一）用祂的話、祂的靈管理我們，使我們更向祂降服2；
（二）保守祂的教會，並且使她增長3；
（三）敗壞魔鬼的作為4，就是一切高舉自己、敵擋祂的權勢，以及一切反對祂聖潔之道的詭計，直到祂的國度完全降臨5，祂在其中要在萬物之上，為萬物之主6。
1 太六10。2 詩一一九5。3 詩五一18。4 約壹三8；羅十六20。5 啟廿二17、20。6 林前十五28。
主日49問124：第三項祈求是什麼？
答：是「願祢的旨意行在地上，如同行在天上」1；也就是：
（一）求主叫我們和眾人捨棄自己的意思2，並且把自己的意思降服在祂惟一美好的旨意之下，不討價還價3；
（二）好使每個人都可以完成自己的職分和呼召4，甘心而真誠，好像天上的天使一樣5。
1 太六10。2 太十六24；多二12。3 路廿二42。4 林前七24；弗四1。5 詩一○三20。

主日50
問125：第四項祈求是什麼？
答：是「我們日用的飲食，今日賜給我們」1；也就是：
（一）求主欣然賜給我們身體一切的需要2，好叫我們知道祂是一切美善賞賜的源頭3；
（二）如果祂不賜福，我們一切籌算、勞苦、恩賜，都不能使我們得益處4，所以我們不依靠受造物，惟獨靠祂5。
1 太六11。2 詩一四五15；太六25。3 雅一17。4詩一二七1-2。5 詩六二11，五五22。

主日51
問126：第五項祈求是什麼？
答：是「免我們的債，如同我們免了人的債」1；也就是：
（一）懇求主因基督寶血的緣故，不將我們的眾多過犯，歸於我們這些可悲的罪人身上，也不將那仍舊殘留在我們身上的邪惡歸於我們2；
（二）我們怎樣經歷祂這樣恩待我們，我們也願意真心赦免我們的鄰舍3。
1 太六12。2 詩五一1。3 太六14-15。

主日52
問127：第六項祈求是什麼？
答：是「不叫我們遇見試探，救我們脫離兇惡」1；也就是：
我們既是如此軟弱，以致我們一刻也無法站穩2，而我們的死對頭──魔鬼3、 世界4 、肉體的情慾5 ── 又不斷攻擊我們， 所以求主藉聖靈的能力保守我們、堅固我們， 好叫我們可以在這場屬靈爭戰中站立得穩6， 得以敵擋仇敵，至終可以完全得勝7。
​
問128：怎樣結束這個禱告？
答：我們以「因為國度、權柄、榮耀，全是祢的，直到永遠」8結束這個禱告；也就是：
（一）我們向祂祈求這一切，因為祂是我們的王，有權柄掌管萬物；
（二）祂願意、也能夠將一切的好處賜給我們9，好叫祂的聖名得榮耀，而不是我們得榮耀，直到永遠10。

問129：「阿們」是什麼意思？
答：「阿們」就是「真是這樣，確實是這樣」。因為神樂意垂聽、應允我的祈求，遠勝於我對所求之事的渴望11。
1 太六13。2 羅八26；詩一○三14。3 彼前五8。4 弗六12；約十五19。5 羅七23；加五17。6 太廿六41；可十三33。7 帖前三13，五23。8 太六13。9 羅十12；彼後二9。10 約十四13；詩一一五1；腓四20。11 林後一20；提後二13。
—  出處：《歷代教會信條精選》，改革宗，11-62頁。

IntroductionThe Heidelberg Catechism was written in Heidelberg at the request of Elector Frederick III, ruler of the most influential German province, the Palatinate, from 1559 to 1576. This pious Christian prince commissioned Zacharius Ursinus, twenty-eight years of age and professor of theology at the Heidelberg University, and Caspar Olevianus, twenty-six years old and Frederick's court preacher, to prepare a catechism for instructing the youth and for guiding pastors and teachers. Frederick obtained the advice and cooperation of the entire theological faculty in the preparation of the Catechism. The Heidelberg Catechism was adopted by a Synod in Heidelberg and published in German with a preface by Frederick III, dated January 19, 1563. A second and third German edition, each with some small additions, as well as a Latin translation were published in Heidelberg in the same year.

The Catechism was soon divided into fifty-two sections, so that a section of the Catechism could be explained to the churches each Sunday of the year. In The Netherlands this Heidelberg Catechism became generally and favorably known almost as soon as it came from the press, mainly through the efforts of Petrus Dathenus, who translated it into the Dutch language and added this translation to his Dutch rendering of the Genevan Psalter, which was published in 1566. In the same year, Peter Gabriel set the example of explaining this catechism to his congregation at Amsterdam in his Sunday afternoon sermons.
The National Synods of the sixteenth century adopted it as one of the Three Forms of Unity, requiring office-bearers to subscribe to it and ministers to explain it to the churches. These requirements were strongly emphasized by the great Synod of Dort in 1618-19. The Heidelberg Catechism has been translated into many languages and is the most influential and the most generally accepted of the several catechisms of Reformation times. 

From: Westminster Theological Seminary

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Heidelberg catechism

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.

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 neighbor.[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.


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.


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.


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.


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.


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.


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


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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?
A. This reward is not earned[1]; 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.


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


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).


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 important, 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.


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).


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 important, 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.


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?                                                                         Return to the Top
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.


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.


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.


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?                                                                                                  Return to the Top
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.


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.


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.


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.


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


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.


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.


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.


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.


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?                                                      Return to the Top
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.


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.


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.


116. Q. Why is prayer necessary for Christians?
A. Because prayer is the most important 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.


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?                                                                         Return to the Top
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] Mt.6:25-34; Rom.8:31,32.
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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.


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.


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.


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.


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.


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.