Gratitude

Because by faith I am a member of Christ¹ and so I share in his anointing.²

I am anointed to confess his name,³ to present myself to him as a living sacrifice of thanks,⁴ to strive with a free conscience against sin and the devil in this life,⁵ and afterward to reign with Christ over all creation for eternity.⁶

Because Christ alone is the eternal, natural Son of God.¹ We, however, are adopted children of God—adopted by grace through Christ.²

Because—not with gold or silver, but with his precious blood¹—he has set us free from sin and from the tyranny of the devil,² and has bought us, body and soul, to be his very own.³

That the eternal Son of God, who is and remains true and eternal God,¹ took to himself, through the working of the Holy Spirit,² from the flesh and blood of the virgin Mary,³ a truly human nature so that he might also become David's true descendant,⁴ like his brothers and sisters in every way⁵ except for sin.⁶

He is our mediator¹ and, in God's sight, he covers with his innocence and perfect holiness my sinfulness in which I was conceived.²

That during his whole life on earth, but especially at the end, Christ sustained in body and soul the wrath of God against the sin of the whole human race.¹

This he did in order that, by his suffering as the only atoning sacrifice,² he might deliver us, body and soul, from eternal condemnation,³ and gain for us God's grace, righteousness, and eternal life.⁴

So that he, though innocent, might be condemned by an earthly judge,¹ and so free us from the severe judgment of God that was to fall on us.²

Yes. By this I am convinced that he shouldered the curse which lay on me, since death by crucifixion was cursed by God.¹

Because God's justice and truth require it:¹ nothing else could pay for our sins except the death of the Son of God.²

His burial testifies that he really died.¹

Our death does not pay the debt of our sins.¹ Rather, it puts an end to our sinning and is our entrance into eternal life.²

By Christ's power our old selves are crucified, put to death, and buried with him,¹ so that the evil desires of the flesh may no longer rule us,² but that instead we may offer ourselves as a sacrifice of gratitude to him.³

To assure me during attacks of deepest dread and temptation that Christ my Lord, by suffering unspeakable anguish, pain, and terror of soul, on the cross but also earlier, has delivered me from hellish anguish and torment.¹

First, by his resurrection he has overcome death, so that he might make us share in the righteousness he obtained for us by his death.¹

Second, by his power we too are already raised to a new life.²

Third, Christ's resurrection is a sure pledge to us of our blessed resurrection.³

That Christ, while his disciples watched, was taken up from the earth into heaven¹ and remains there on our behalf² until he comes again to judge the living and the dead.³

Christ is true human and true God. In his human nature Christ is not now on earth;² but in his divinity, majesty, grace, and Spirit he is never absent from us.³

Certainly not. Since divinity is not limited and is present everywhere,¹ it is evident that Christ's divinity is surely beyond the bounds of the humanity that has been taken on, but at the same time his divinity is in and remains personally united to his humanity.²

First, he is our advocate in heaven in the presence of his Father.¹

Second, we have our own flesh in heaven as a sure pledge that Christ our head will also take us, his members, up to himself.²

Third, he sends his Spirit to us on earth as a corresponding pledge.³ By the Spirit's power we seek not earthly things but the things above, where Christ is, sitting at God's right hand.⁴

Because Christ ascended to heaven to show there that he is head of his church,¹ the one through whom the Father rules all things.²

First, through his Holy Spirit he pours out gifts from heaven upon us his members.¹

Second, by his power he defends us and keeps us safe from all enemies.²

In all distress and persecution, with uplifted head, I confidently await the very judge who has already offered himself to the judgment of God in my place and removed the whole curse from me.¹

Christ will cast all his enemies and mine into everlasting condemnation, but will take me and all his chosen ones to himself into the joy and glory of heaven.²

First, that the Spirit, with the Father and the Son, is eternal God.¹

Second, that the Spirit is given also to me,² so that, through true faith, he makes me share in Christ and all his benefits,³ comforts me,⁴ and will remain with me forever.⁵

I believe that the Son of God through his Spirit and Word,¹ out of the entire human race,² from the beginning of the world to its end,³ gathers, protects, and preserves for himself a community chosen for eternal life⁴ and united in true faith.⁵

And of this community I am⁶ and always will be⁷ a living member.

First, that believers one and all, as members of this community, share in Christ and in all his treasures and gifts.¹

Second, that each member should consider it a duty to use these gifts readily and joyfully for the service and enrichment of the other members.²

I believe that God, because of Christ's satisfaction, will no longer remember any of my sins¹ or my sinful nature which I need to struggle against all my life.²

Rather, by grace God grants me the righteousness of Christ to free me forever from judgment.³

Not only will my soul be taken immediately after this life to Christ its head,¹ but also my very flesh will be raised by the power of Christ, reunited with my soul, and made like Christ's glorious body.²

Even as I already now experience in my heart the beginning of eternal joy,¹ so after this life I will have perfect blessedness such as no eye has seen, no ear has heard, no human heart has ever imagined: a blessedness in which to praise God forever.²

In Christ I am righteous before God and heir to life everlasting.¹

Only by true faith in Jesus Christ.¹

Even though my conscience accuses me of having grievously sinned against all God's commandments, of never having kept any of them,² and of still being inclined toward all evil,³ nevertheless, without any merit of my own,⁴ out of sheer grace,⁵ God grants and credits to me the perfect satisfaction, righteousness, and holiness of Christ,⁶ as if I had never sinned nor been a sinner, and as if I had been as perfectly obedient as Christ was obedient for me.⁷

All I need to do is accept this gift with a believing heart.⁸

Not because I please God by the worthiness of my faith. It is because only Christ's satisfaction, righteousness, and holiness make me righteous before God,¹ and because I can accept this righteousness and make it mine in no other way than through faith.²

Because the righteousness which can pass God's judgment must be entirely perfect and must in every way measure up to the divine law.¹ But even our best works in this life are imperfect and stained with sin.²

This reward is not earned; it is a gift of grace.²

No. It is impossible for those grafted into Christ through true faith not to produce fruits of gratitude.¹

The Holy Spirit produces it in our hearts¹ by the preaching of the holy gospel,² and confirms it by the use of the holy sacraments.³

Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.¹ And this is God's gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.²

Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ's one sacrifice for us on the cross.¹

Two: holy baptism and the holy supper.¹

In this way: Christ instituted this outward washing¹ and with it promised that, as surely as water washes away the dirt from the body, so certainly his blood and his Spirit wash away my soul's impurity, that is, all my sins.²

To be washed with Christ's blood means that God, by grace, has forgiven our sins because of Christ's blood poured out for us in his sacrifice on the cross.¹ To be washed with Christ's Spirit means that the Holy Spirit has renewed and sanctified us to be members of Christ, so that more and more we become dead to sin and live holy and blameless lives.²

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."¹ "The one who believes and is baptized will be saved; but the one who does not believe will be condemned."² This promise is repeated when Scripture calls baptism "the water of rebirth"³ and the washing away of sins.⁴

No, only Jesus Christ's blood and the Holy Spirit cleanse us from all sins.¹

God has good reason for these words. To begin with, God wants to teach us that the blood and Spirit of Christ take away our sins just as water removes dirt from the body.¹ But more important, God wants to assure us, by this divine pledge and sign, that we are as truly washed of our sins spiritually as our bodies are washed with water physically.²

Yes. Infants as well as adults are included in God's covenant and people,¹ and they, no less than adults, are promised deliverance from sin through Christ's blood and the Holy Spirit who produces faith.² Therefore, by baptism, the sign of the covenant, they too should be incorporated into the Christian church and distinguished from the children of unbelievers.³ This was done in the Old Testament by circumcision,⁴ which was replaced in the New Testament by baptism.⁵

In this way: Christ has commanded me and all believers to eat this broken bread and to drink this cup in remembrance of him. With this command come these promises:¹ First, as surely as I see with my eyes the bread of the Lord broken for me and the cup shared with me, so surely his body was offered and broken for me and his blood poured out for me on the cross. Second, as surely as I receive from the hand of the one who serves, and taste with my mouth the bread and cup of the Lord, given me as sure signs of Christ's body and blood, so surely he nourishes and refreshes my soul for eternal life with his crucified body and poured-out blood.

It means to accept with a believing heart the entire suffering and death of Christ and thereby to receive forgiveness of sins and eternal life.¹ But it means more. Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ's blessed body.² And so, although he is in heaven³ and we are on earth, we are flesh of his flesh and bone of his bone.⁴ And we forever live on and are governed by one Spirit, as the members of our body are by one soul.⁵

In the institution of the Lord's Supper: "The Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, 'This is my body that is [broken]* for you. Do this in remembrance of me.' In the same way he took the cup also, after supper, saying, 'This cup is the new covenant in my blood, 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."¹ This promise is repeated by Paul in these words: "The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing 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."²

*The word “broken” does not appear in the NRSV text, but it was present in the original German of the Heidelberg Catechism.

No. Just as the water of baptism is not changed into Christ's blood and does not itself wash away sins but is simply a divine sign and assurance¹ of these things, so too the holy bread of the Lord's Supper does not become the actual body of Christ,² even though it is called the body of Christ³ in keeping with the nature and language of sacraments.⁴

Christ has good reason for these words. He wants to teach us that just as bread and wine nourish the temporal life, so too his crucified body and poured-out blood are the true food and drink of our souls for eternal life.¹ But more important, he wants to assure us, by this visible sign and pledge, that we, through the Holy Spirit's work, share in his true body and blood as surely as our mouths receive these holy signs in his remembrance,² and that all of his suffering and obedience are as definitely ours as if we personally had suffered and made satisfaction for our sins.³

Those who are displeased with themselves because of their sins, but who nevertheless trust that their sins are pardoned 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 to lead a better life. Hypocrites and those who are unrepentant, however, eat and drink judgment on themselves.¹

No, that would dishonor God's covenant and bring down God's wrath upon the entire congregation.¹ Therefore, according to the instruction of Christ and his apostles, the Christian church is duty-bound to exclude such people, by the official use of the keys of the kingdom, until they reform their lives.

The preaching of the holy gospel and Christian discipline toward repentance. Both of them open the kingdom of heaven to believers and close it to unbelievers.¹

According to the command of Christ: The kingdom of heaven is opened by proclaiming and publicly declaring to all believers, each and every one, that, as often as they accept the gospel promise in true faith, God, because of Christ's merit, truly forgives all their sins. The kingdom of heaven is closed, however, by proclaiming and publicly declaring to unbelievers and hypocrites that, as long as they do not repent, the wrath of God and eternal condemnation rest on them. God's judgment, both in this life and in the life to come, is based on this gospel testimony.¹

According to the command of Christ: Those who, though called Christians, profess unchristian teachings or live unchristian lives, and who after repeated personal and loving admonitions, refuse to abandon their errors and evil ways, and who after being reported to the church, that is, to those ordained by the church for that purpose, fail to respond also to the church's admonitions—such persons the church excludes from the Christian community by withholding the sacraments from them, and God also excludes them from the kingdom of Christ.¹ Such persons, when promising and demonstrating genuine reform, are received again as members of Christ and of his church.²

Because Christ, having redeemed us by his blood, is also restoring us by his Spirit into his image, so that with our whole lives we may show that we are thankful to God for his benefits,¹ so that he may be praised through us,² so that we may be assured of our faith by its fruits,³ and so that by our godly living our neighbors may be won over to Christ.⁴

By no means. Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God.¹

Two things: the dying-away of the old self, and the rising-to-life of the new.¹

To be genuinely sorry for sin and more and more to hate and run away from it.¹

Wholehearted joy in God through Christ¹ and a love and delight to live according to the will of God by doing every kind of good work.²

Only those which are done out of true faith,¹ conform to God's law,² and are done for God's glory;³ and not those based on our own opinion or human tradition.⁴

God spoke all these words:

THE FIRST COMMANDMENT

"I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me."

THE SECOND COMMANDMENT

"You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, but showing love to the thousandth generation of those who love me and keep my commandments."

THE THIRD COMMANDMENT

"You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name."

THE FOURTH COMMANDMENT

"Remember the sabbath day and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the LORD your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the LORD blessed the sabbath day and consecrated it."

THE FIFTH COMMANDMENT

"Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving to you."

THE SIXTH COMMANDMENT

“You shall not murder.”

THE SEVENTH COMMANDMENT

“You shall not commit adultery.”

THE EIGHTH COMMANDMENT

“You shall not steal.”

THE NINTH COMMANDMENT

"You shall not bear false witness against your neighbor."

THE TENTH COMMANDMENT

"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor."¹

Into two tables. The first has four commandments, teaching us how we ought to live in relation to God. The second has six commandments, teaching us what we owe our neighbor.¹

That I, not wanting to endanger my own salvation, avoid and shun all idolatry,¹ sorcery, superstitious rites,² and prayer to saints or to other creatures.³ That I rightly know the only true God,⁴ trust him alone,⁵ and look to God for every good thing⁶ humbly⁷ and patiently,⁸ and love,⁹ fear,¹⁰ and honor¹¹ God with all my heart. In short, that I give up anything rather than go against God's will in any way.¹²

Idolatry is having or inventing something in which one trusts in place of or alongside of the only true God, who has revealed himself in the Word.¹

That we in no way make any image of God¹ nor worship him in any other way than has been commanded in God's Word.²

God can not and may not be visibly portrayed in any way. Although creatures may be portrayed, yet God forbids making or having such images if one's intention is to worship them or to serve God through them.¹

No, we should not try to be wiser than God. God wants the Christian community instructed by the living preaching of his Word—¹ not by idols that cannot even talk.²

That we neither blaspheme nor misuse the name of God by cursing,¹ perjury,² or unnecessary oaths,³ nor share in such horrible sins by being silent bystanders.⁴ In summary, we should use the holy name of God only with reverence and awe,⁵ so that we may properly confess God,⁶ pray to God,⁷ and glorify God in all our words and works.⁸

Yes, indeed.¹ No sin is greater or provokes God's wrath more than blaspheming his name. That is why God commanded it to be punished with death.²

Yes, when the government demands it, or when necessity requires it, in order to maintain and promote truth and trustworthiness for God's glory and our neighbor's good. Such oaths are grounded in God's Word¹ and were rightly used by the people of God in the Old and New Testaments.²

No. A legitimate oath means calling upon God as the only one who knows my heart to witness to my truthfulness and to punish me if I swear falsely.¹ No creature is worthy of such honor.²

First, that the gospel ministry and education for it be maintained,¹ and that, especially on the festive day of rest, I diligently attend the assembly of God's people² to learn what God's Word teaches,³ to participate in the sacraments,⁴ to pray to God publicly,⁵ and to bring Christian offerings for the poor.⁶ Second, that every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and so begin in this life the eternal Sabbath.⁷

That I honor, love, and be loyal to my father and mother and all those in authority over me; that I submit myself with proper obedience to all their good teaching and discipline;¹ and also that I be patient with their failings—² for through them God chooses to rule us.³

I am not to belittle, hate, insult, or kill my neighbor—not by my thoughts, my words, my look or gesture, and certainly not by actual deeds—and I am not to be party to this in others;¹ rather, I am to put away all desire for revenge.² I am not to harm or recklessly endanger myself either.³ Prevention of murder is also why government is armed with the sword.⁴

By forbidding murder God teaches us that he hates the root of murder: envy, hatred, anger, vindictiveness.¹ In God's sight all such are disguised forms of murder.²

No. By condemning envy, hatred, and anger God wants us to love our neighbors as ourselves,¹ to be patient, peace-loving, gentle, merciful, and friendly toward them,² to protect them from harm as much as we can, and to do good even to our enemies.³

That God condemns all unchastity,¹ and that therefore we should thoroughly detest it² and live decent and chaste lives,³ within or outside of the holy state of marriage.

We are temples of the Holy Spirit, body and soul, and God wants both to be kept clean and holy. That is why God forbids all unchaste actions, looks, talk, thoughts, or desires,¹ and whatever may incite someone to them.²

God forbids not only outright theft and robbery, punishable by law.¹ But in God's sight theft also includes all scheming and swindling in order to get our neighbor's goods for ourselves, whether by force or means that appear legitimate,² such as inaccurate measurements of weight, size, or volume; fraudulent merchandising; counterfeit money; excessive interest; or any other means forbidden by God.³ In addition God forbids all greed⁴ and pointless squandering of his gifts.⁵

That I do whatever I can for my neighbor's good, that I treat others as I would like them to treat me, and that I work faithfully so that I may share with those in need.¹

That I never give false testimony against anyone, twist no one's words, not gossip or slander, nor join in condemning anyone rashly or without a hearing.¹ Rather, in court and everywhere else, I should avoid lying and deceit of every kind; these are the very devices the devil uses, and they would call down on me God's intense wrath.² I should love the truth, speak it candidly, and openly acknowledge it.³ And I should do what I can to guard and advance my neighbor's good name.⁴

That not even the slightest desire or thought contrary to any one of God's commandments should ever arise in our hearts. Rather, with all our hearts we should always hate sin and take pleasure in whatever is right.¹

No. In this life even the holiest have only a small beginning of this obedience.¹ Nevertheless, with all seriousness of purpose, they do begin to live according to all, not only some, of God's commandments.²

First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness.¹ Second, so that we may never stop striving, and never stop praying to God for the grace of the Holy Spirit, to be renewed more and more after God's image, until after this life we reach our goal: perfection.²

Because prayer is the most important part of the thankfulness God requires of us.¹ And also because God gives his grace and Holy Spirit only to those who pray continually and groan inwardly, asking God for these gifts and thanking God for them.²

First, we must pray from the heart to no other than the one true God, revealed to us in his Word, asking for everything God has commanded us to ask for.¹ Second, we must fully recognize our need and misery, so that we humble ourselves in God's majestic presence.² Third, we must rest on this unshakable foundation: even though we do not deserve it, God will surely listen to our prayer because of Christ our Lord. That is what God promised us in his Word.³

Everything we need, spiritually and physically,¹ as embraced in the prayer Christ our Lord himself taught us.

Our Father in heaven, hallowed be your name. Your kingdom come. Your 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 do not bring us to the time of trial, but rescue us from the evil one.* For the kingdom and the power and the glory are yours forever. Amen.¹**

*This text of the Lord's Prayer is from the New Revised Standard Version in keeping with the use of the NRSV throughout this edition of the catechism. Most biblical scholars will agree that it is an accurate translation of the Greek text and carries virtually the same meaning as the more traditional text of the Lord's Prayer

**Earlier and better manuscripts of Matthew 6 omit the words “For the kingdom and … Amen.”

To awaken in us at the very beginning of our prayer what should be basic to our prayer—a childlike reverence and trust that through Christ God has become our Father, and that just as our parents do not refuse us the things of this life, even less will God our Father refuse to give us what we ask in faith.¹

These words teach us not to think of God's heavenly majesty as something earthly,¹ and to expect everything needed for body and soul from God's almighty power.²

"Hallowed be your name" means: Help us to truly know you,¹ to honor, glorify, and praise you for all your works and for all that shines forth from them: your almighty power, wisdom, kindness, justice, mercy, and truth.² And it means, Help us to direct all our living—what we think, say, and do—so that your name will never be blasphemed because of us but always honored and praised.³

"Your kingdom come" means: Rule us by your Word and Spirit in such a way that more and more we submit to you.¹ Preserve your church and make it grow.² Destroy the devil's work; destroy every force which revolts against you and every conspiracy against your holy Word.³ Do this until your kingdom fully comes, when you will be all in all.⁴

"Your will be done, on earth as it is in heaven" means: Help us and all people to reject our own wills and to obey your will without any back talk. Your will alone is good.¹ Help us one and all to carry out the work we are called to,² as willingly and faithfully as the angels in heaven.³

"Give us this day our daily bread" means: Do take care of all our physical needs¹ so that we come to know that you are the only source of everything good,² and that neither our work and worry nor your gifts can do us any good without your blessing.³ And so help us to give up our trust in creatures and trust in you alone.⁴

"Forgive us our debts, as we also have forgiven our debtors" means: Because of Christ's blood, do not hold against us, poor sinners that we are, any of the sins we do or the evil that constantly clings to us.¹ Forgive us just as we are fully determined, as evidence of your grace in us, to forgive our neighbors.²

"And do not bring us to the time of trial, but rescue us from the evil one" means: By ourselves we are too weak to hold our own even for a moment.¹ And our sworn enemies—the devil,² the world,³ and our own flesh⁴—never stop attacking us. And so, Lord, uphold us and make us strong with the strength of your Holy Spirit, so that we may not go down to defeat in this spiritual struggle,⁵ but may firmly resist our enemies until we finally win the complete victory.⁶

"For the kingdom and the power and the glory are yours forever" means: We have made all these petitions of you because, as our all-powerful king, you are both willing and able to give us all that is good;¹ and because your holy name, and not we ourselves, should receive all the praise, forever.²

"Amen" means: This shall truly and surely be! It is even more sure that God listens to my prayer than that I really desire what I pray for.¹