Hermann Friedrich Kohlbrugge, or Kohlbrügge (August 15, 1803, Amsterdam – March 5, 1875, Elberfeld) was a Dutch (German father) minister and reformed theologian.

He had the “pleasure to undermine the holiest truths of Christian religion and to mock with conversion and living faith.” But: Later he wrote about his conversion: At the time he was allowed to preach as an assistant minister of the Restored Evangelical Lutheran Church of Amsterdam, he stumbled upon a great difference between the sermons of his colleague preachers and the Reformed tradition.

Uckermann, did not affirm in clear terms the total depravity of man and the necessity of regeneration by the Holy Spirit.

After these conflicts with two denominations and the early loss of his wife, Kohlbrugge moved to Germany and was permitted to preach there in 1833.

In 1847, Kohlbrugge received a "religious patent" from the Prussian monarch to form a new denomination consisting of a single congregation, the "Niederländisch-Refomirte Gemeine" (Dutch Reformed Church) in Elberfeld; he lived there with his second wife and his children until his death in 1875.

This theology, he claimed, is exactly what Paul, Luther, and Calvin preached and what can be found in his beloved Heidelberg Catechismus.

The second was the concern of the Dutch pietists and puritans for the conversion history of the believers, on the basis of which the authenticity and status of the faith were determined.

The German theologian Albrecht Ritschl didn't want to spend more time on "the strange thoughts of this man".

[8] Kohlbrugge's friend the poet and historian Isaäc da Costa, one of the central figures of the Dutch Réveil, accused him unjustly in an open letter of antinomianism and "of being in conflict with the teaching of the Heidelberg Catechism, which speaks of the necessary knowledge of three parts: our misery, deliverance, and gratitude.

"[9] The Dutch theologian and minister S. Gerssen wrote: The true rehabilitation of Kohlbrugge's thought came in the twentieth century.

The great Dutch theologian Oepke Noordmans wrote that Kohlbrugge deserved "without any doubt a place among the classics of the Church" and that he "found accents that can compete with and sometimes surpass Luther's mighty talent".

[12] Kornelis Heiko Miskotte wrote that Kohlbrugge "more than Kierkegaard and Kutter has that curious tone of paradoxical certainty, which feels so beneficial to us in Luther.

"[15] For the theologian Pieter de Vries "Kohlbrugge became in his teaching, a real comforter to mourners, an encourager of those who struggled with their own sinfulness and weakness.