Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church Part 11

The three series of Catechism-sermons of 1528 must be considered the last preparatory work and immediate source of the explanation of the Catechisms. Luther delivered the first series May 18 to 30; the second, from September 14 to 25; the third, from November 30 to December 19.

Each series treats the same five chief parts. We have these sermons in a transcript which Roerer made from a copy (_Nachschrift_); the third series also in a copy by a South German. In his _Origin of the Catechism,_ Buchwald has shown how Luther's Large Catechism grew out of these sermons of 1528. In his opinion, Luther, while engaged on the Large Catechism, "had those three series of sermons before him either in his own ma.n.u.script or in the form of a copy (_Nachschrift_)." This explains the extensive agreement of both, apparent everywhere.

Luther himself hints at this relation; for said sermons must have been before him when he began the Large Catechism with the words: "This sermon is designed and undertaken that it might be an instruction for children and the simple-minded." (575, 1.) This was also Roerer's view, for he calls the Large Catechism "Catechism preached by D. M.," a t.i.tle found also in the second copy (_Nachschrift_) of the third series: _Catechism Preached by Doctor Martin Luther._ In the conclusion of the first edition of the Large Catechism, Luther seems to have made use also of his sermon on Palm Sunday, 1529, and others, and in the _Short Exhortation to Confession,_ which was appended to the second edition, of the sermon of Maundy Thursday, 1529, and others. Some historians, however, have expressed the opinion that the relations.h.i.+p might here be reversed. The substance of the sermon-series is essentially that also of the Large Catechism. In form the Catechism differs from the sermons by summing up in each case what is contained in the corresponding three sermons and by giving in German what the copies of the sermons offer in a mixture of Latin and German (princ.i.p.ally Latin, especially in the first series).

Following is a sample of the German-Latin form in which Roerer preserved these sermons: "Zaehlet mir her illos, qui reliquerunt multas divitias, wie reiche Kinder sie gehabt haben; du wirst finden, da.s.s ihr Gut zerstoben und zerflogen ist, antequam 3. et 4. generatio venit, so ist's dahin. Die Exempel gelten in allen Historien. Saul 1. fuit bonus etc. Er musste ausgerottet werden, ne quidem uno puello superst.i.te, quia es musste wahr bleiben, quod Deus hic dicit. Sed das betreugt uns, da.s.s er ein Jahr oder 20 regiert hat, et fuit potens rex, das verdreusst uns ut credamus non esse verum. Sed verba Dei non mentiuntur, et exempla ostendunt etc. Econtra qui Verbo Dei fidunt, die muessen genug haben etc., ut David, qui erat vergeucht [verjagt] und verscheucht ut avicula; tamen mansit rex. Econtra Saul. Sic fit c.u.m omnibus piis. Ideo nota bene 1. praeceptum, i.e., debes ex tota corde fidere Deo et praeterea nulli aliae rei, sive sit potestas etc., ut illis omnibus utaris, ut sutor subula etc., qui tantum laborat c.u.m istis suis instrumentis. Sic utere bonis et donis; sie sollen dein Abgott nicht sein, sed Deus." (30, 1, 29.) The three series of sermons of 1528, therefore, were to the explanation of Luther's Catechisms what the _Booklet for Laymen_ was to the text.

98. Catechism of Bohemian Brethren.

The a.s.sertion has been made that Luther, in his Small Catechism, followed the Children's Questions of the Bohemian Brethren which at that time had been in use for about sixty years. This catechism, which was not clear in its teaching on the Lord's Supper, came to the notice of Luther 1520 in Bohemian or Latin, and 1523 in German and Bohemian. In his treatise, _Concerning the Adoration of the Sacrament of the Holy Body of Christ,_ 1523, Luther remarks: "A book has been circulated by your people [the Bohemian Brethren] in German and Bohemian which aims to give Christian instruction to the young. Among other things the statement is made that [the presence of] Christ in the Sacrament is not a personal and natural one, and that He must not be adored there, which disquiets us Germans very much. For without doubt it is known to you how, through the delegates you sent to me, I requested you to make this particular article clear in a separate booklet. For by word of mouth I heard them confess that you hold unanimously that Christ is truly in the Sacrament with His flesh and blood as it was born of Mary and hung on the cross, as we Germans believe. That booklet has now been sent to me by Mr. Luca in Latin. Still, in this article it has not yet been made as pure and clear as I should like to have seen it. Hence I did not have it translated into German nor printed as I promised, fearing I might not render the obscure words correctly, and thus fail to give your meaning correctly. For it may be regarded as a piece of good luck if one has. .h.i.t upon an exact translation, even if the pa.s.sage is very clear and certain, as I daily experience in the translations I am making. Now, that this matter may come to an end, and that the offense of the German booklet which you have published may be removed, I shall present to you and everybody, as plainly and as clearly as I am able to do, this article as we Germans believe it, and as one ought to believe according to the Gospel. There you may see whether I have stated correctly what you believe or how much we differ from one another. Perhaps my German language will be clearer to you than your German and Latin is to me."

(11, 431.) Luther, then, was familiar with the catechism of the Bohemians, which contained, besides the chief parts of the ancient Church, also the doctrine of the Sacraments. This, therefore, may have suggested to him the idea of publis.h.i.+ng a small book for children with questions and answers, which would also contain the parts of Baptism and the Lord's Supper. Such at least is the opinion of Cohrs, Kolde, Koestlin, Kawerau, and Albrecht. (W. 30, 1, 466.) But we have no sure knowledge of this. At any rate, it is not likely that it was the book of the Bohemian Brethren which prompted Luther to embody the Sacraments in his Catechism. The further a.s.sertion of Ehrenfeuchter, Moenckeberg, _et al._ that Luther in his Table of Duties followed the Bohemian Brethren, is incorrect, since the Table of Duties appeared much later in their catechism.

IX. The Small and the Large Catechism of Luther.

99. Luther Beginning Work on Catechisms.

Luther first mentioned the plan of publis.h.i.+ng a catechism in a letter of February 2, 1525, to Nicolaus Hausmann. He informs him: "Jonas and Eisleben [Agricola] have been instructed to prepare a catechism for children. I am devoting myself to the Postil [last part of the Winter Postil] and to Deuteronomy, where I have sufficient work for the present." (Enders, 5, 115.) In a letter of March 26, 1525, also to Hausmann, Luther repeats: "The Catechism, as I have written before, has been given to its authors, _ist seinen Verfa.s.sern aufgetragen worden._"

(144.) However, when Jonas and Agricola (who soon moved from Wittenberg to Eisleben) failed, Luther resolved to undertake the work himself, which, according to his letter of February 2, he had declined merely for the reason that he was already sufficiently burdened. The execution of his plan, however, was deferred. September 27, 1525, he wrote to Hausmann: "I am postponing the Catechism, as I would like to finish everything at one time in one work." (246.) The same letter shows what Luther meant. For here he speaks of the reformation of the parishes and of the introduction of uniform ceremonies. Evidently, then, he at that time desired to publish the Catechism together with a visitation tract, such as Melanchthon wrote in 1527. Besides, his _Prayer-Booklet,_ containing the "Brief Form," as well as the _Booklet for Laymen and Children,_ offered a temporary subst.i.tute for the contemplated Catechism. The deplorable conditions, however, which the Saxon visitation brought to light would not permit him to tarry any longer.

"The deplorable, miserable condition," says Luther in the Preface to his Small Catechism, "which I discovered lately when I, too, was a visitor, has forced and urged me to prepare this Catechism, or Christian doctrine, in this small, plain, simple form." (535, 1.) Thus the Small Catechism sprang, as it were, directly from the compa.s.sion Luther felt for the churches on account of the sad state of dest.i.tution to which they had been brought, and which he felt so keenly during the visitation. However, Luther's statements in the _German Order of Wors.h.i.+p_ concerning the catechetical procedure in question and answer quoted above show that the thought of such a Catechism did not first occur to him at this time. Still it was the visitation that added the decisive impulse to put the idea into immediate execution. Besides, it was a time in which Luther was entirely engrossed in the Catechism, having preached in 1528 on the five chief parts no less than three times. Thus the harvest was at hand. In January, 1529, according to his own letters, Luther was engaged in this work, having probably begun about the close of 1528. He was able to make rapid progress, since ample material was at his command.

The old moot question which of the two Catechisms appeared first was decided when Buchwald discovered the Stephan Roth letters, which show that the Small Catechism appeared in chart form in January and March, 1529, while the first Wittenberg book edition appeared in May, after the Large Catechism had meanwhile come off the press in April. From the fact that Luther simply called his Large Catechism "German Catechism" one may infer that he began work on this first, and that, when writing the t.i.tle, he had not yet begun the Small Catechism nor planned it definitely; but not, that Luther completed the Large Catechism first. On the other hand, from the t.i.tle "Small Catechism" one can only infer that Luther, when he wrote thus, had already begun to write, and was working on, the Large Catechism, but not, that the Small Catechism appeared later than the large. Albrecht: "One may certainly speak of a small book before the appearance of a large book of similar kind, if the latter has been definitely planned, worked out at the same time, and is almost completed." (W. 30, 1, 569.)

100. Tables Published First.

January 15, 1529, Luther wrote to Martin Goerlitz: "_Modo in parando catechismo pro rudibus paganis versor._ I am now busy preparing the Catechism for the ignorant heathen" (not "peasants," for in his _German Order of Wors.h.i.+p,_ Luther says: "Catechism is an instruction by means of which heathen who desire to become Christians are taught"). It was formerly a.s.serted that the expression "_pro rudibus paganis_" showed that Luther here meant the Small Catechism. Appealing to the statement in the Preface to the Large Catechism: "This sermon is designed and undertaken that it might be an instruction for children and the simple-minded," Koellner was the first one to a.s.sert that Luther's phrase of January 15 referred to the Large Catechism. In this he was followed by Cohrs, Enders, and others. (Enders, 7, 44.) However, according to the usage of the word catechism described above, the statement quoted does not preclude that Luther, when writing thus, was engaged on both Catechisms. And such indeed was the case. For on January 20, 1529, Roerer, the Wittenberg proofreader, wrote to Roth: "Nothing new has appeared. I believe that the Catechism as preached by D. M. for the unlettered and simple will be published for the coming Frankfurt ma.s.s. Yet, while writing this, I glance at the wall of my dwelling, and fixed to the wall I behold tables embracing in shortest and simplest form Luther's Catechism for children and the household, and forthwith I send them to you as a sample, so that by the same messenger they may be brought to you immediately. _Iam novi nihil in lucem prodiit; ad nundinas credo Francofurdenses futuras Catechismus per D. M. praedicatus pro rudibus et simplicibus edetur. Hoc vero scribens inspicio parietem aestuarioli mei, affixas parieti video tabulas complecententes brevissime simul et cra.s.se catechismum Lutheri pro pueris et familia, statim mitto pro exemplari, ut eodem tabellario iam ad te perferantur._"

(W. 30, 1, 428; Enders, 7, 44.)

This letter of January 20 is the first time that both of Luther's Catechisms are mentioned together and distinguished from each other. By catechism Roerer means the text of the five chief parts which Luther put at the head of his Large Catechism. "_Catechismus per D. M.

praedicatus_" designates the explanation of this text as comprised in Luther's three series of sermons of 1528 and summed up in the Large Catechism. From this preached and later on so-called Large Catechism, which appeared in April, ent.i.tled "German Catechism," Roerer distinguishes "tables, summing up Luther's Catechism in shortest and simplest form for children and the household." He means the series of charts containing the first three chief parts, which Luther considered the Catechism _par excellence_. And at the time when Roerer spoke of the prospective publication of the Large Catechism for the Frankfurt ma.s.s, these tables were already hanging on his wall.

Albrecht comments: "For the moment Roerer had not remembered the very interesting novelty, which had already appeared in the first tables of the later so-called Small Catechism. However, a glance at the wall of his room reminded him of it. And from a letter of his dated March 16 we must infer that they were the three charts containing the Ten Commandments, the Creed, and the Lord's Prayer with Luther's explanation. These he calls 'tables which in shortest and simplest form embrace Luther's Catechism for the children and the household,' Thus he wrote in view of the superscription: 'As the head of the family should teach them in a simple way to his household,' without implying a difference between the expression _pro pueris et familia_ and the preceding _pro rudibus et simplicibus,_ since the former are included in the latter. The difference between the two works is rather indicated by the words _brevissime simul et cra.s.se._ But at the same time their inner connection is a.s.serted, for by sending the tables _pro exemplari,_ he characterizes them as a model or sample of Luther's manner of treating the Catechism. They are the _catechismus Lutheri,_ that is, the aforementioned _catechismus per D. M. praedicatus_ in its shortest form and draft (conceived as an extract of the sermons or of the Large Catechism). He thought that this sample would indicate what was to be expected from the forthcoming larger work." (W. 30, 1, 429.)

When, therefore, Luther wrote on January 15: "Modo in parando catechismo pro rudibus paganis versor," he was engaged on both Catechisms, and had proceeded far enough to enable him to send the first tables of the Small Catechism to the printer. Buchwald remarks regarding the letter of January 20 that Roerer probably had just received the tables from the press. However, Roerer's letter to Roth of February 12, 1529, shows that already about a month ago he had sent the "tables of the Catechism" (evidently the same to which he referred January 20) to Spalatin. Accordingly, these tables were forwarded about January 12. The following remark in the Church Order for Schoenewald in the district of Schweinitz: "First to p.r.o.nounce for the people the Ten Commandments, the Creed and the Lord's Prayer, thereupon to explain them in the most simple way, _as published [each] on a printed table,_" takes us back still a few days more. For the visitation in the district of Schweinitz, in which Luther took part, was held January 7 to 9, the time from which also the Schoenewald Church Order dates. At this visitation, therefore, even prior to January 7, Luther himself distributed the first series of tables, comprising the first three chief parts, of his Small Catechism.

Cohrs opines that Luther sent this series to the printer about Christmas 1528 at the latest. However, it does not appear why the printing should have consumed three to four weeks Seb. Froeschels however, is mistaken when he declares in his book on the _Priesthood of Christ,_ 1565, that, at a table conversation of 1528, Luther had advised Hans Metsch constantly to have with him a good small catechism, such as the one he had written. Knaake surmises that 1528 is a misprint; it should be 1538.

(W. 30, 1, 430f.)

101. Completion of Catechisms Delayed.

It was almost two months after the first table-series had appeared before the second was published. This delay is accounted for by Luther's illness and his being burdened with other work, especially with his book against the Turk. March 3 he wrote to Hausmann: "By reason of Satan's afflictions I am almost constantly compelled to be a sick well man (_als Gesunder krank zu sein_), hence I am much hindered in writing and other work." (Enders, 7, 61.) However, in the same letter Luther informed his impatiently waiting friend: "The Catechism is not completed, my dear Hausmann, but it will be completed shortly." Enders remarks that this refers to the Large Catechism. However, it harmonizes best with Luther's usage and with the facts if the words are understood as referring to both Catechisms. "Shortly," Luther had written, and on March 16 Roerer, according to his letter of this date, forwarded "the tables of Confession, the German Litany, the tables of the Sacrament of Baptism and of the blood of Christ." Roerer calls them a novelty, _recens excussa,_ recently printed, from which it appears that the _tabulae catechismum Lutheri brevissime simul et cra.s.se complectentes,_ to which he referred on January 20, did not contain the Sacraments. Thus, then, the five chief parts, Decalog, Creed, Lord's Prayer, Baptism, and Lord's Supper were completed by March 16, 1529. Buchwald and Cohrs surmise, but without further ground for their a.s.sumption, that the table with the Benedicite and the Gratias was issued together with the first series in January. At the latest, however, the prayers appeared with the second series. For March 7, 1529, Levin Metzsch wrote to Roth, evidently referring to Luther's tables: "I am herewith also sending to you the Benedicite and the Gratias, also the Morning and Evening Prayers, together with the Vice of Drunkenness." (W. 30, 1, 432.) The exact time when Luther composed the Table of Duties is not known. And the first evidence we have of the Small Catechism's appearing in book form is Roerer's letter of May 16, 1529, saying that he is sending two copies of the Small Catechism, the price of which, together with other books, is two groschen. (432.) The necessary data are lacking to determine how long Luther's ma.n.u.script was ready before it was printed, and before the printed copies were distributed.

As to the large Catechism, it was not completed when the second table series appeared in March. In a letter, the date of which must probably be fixed about the end of March, Roerer says: "The Turk is not yet entirely struck off; neither the Catechism." April 23, however, the Large Catechism was on the market, for on this day Roerer wrote: "I am sending three copies of the Catechism." It was the Large Catechism; for the price of each copy was two groschen, whereas on May 16, 1529, Roerer had sent two copies of the Small Catechism and other books for two groschen. (432.) The Large Catechism probably had appeared several weeks before April 23. Albrecht: "Even if all [of Luther's] sermons from Palm Sunday to Maundy Thursday, 1529, are considered preliminary works, according to which the last paragraphs of the Large Catechism were elaborated, we can a.s.sume that its appearance in the beginning or the first half of April, 1529, was possible. To be sure, the printing must then have been advanced so far before Holy Week that the rest could be finished speedily on the basis of the ma.n.u.script delivered immediately after the sermons of Monday and Maundy Thursday had been preached.["]

This theory fits in with the facts that John Lonicer of Marburg had already completed his Latin translation on May 15, 1529 (although, according to the t.i.tle-page, it first appeared in September), and that Roerer in a letter of April 23 merely mentions the Large Catechism in pa.s.sing, without designating it as an important novelty. Stephen Roth, the recipient of the letter, spent some time at Wittenberg during April, and probably purchased his first copy there; so Roerer refers to copies which were ordered subsequently. (482.)

While thus the Small Catechism in chart form was completed and published before the Large Catechism, the former succeeded the latter in book form. However, though completed after the Small Catechism, it can be shown that the beginning and perhaps even part of the printing of the Large Catechism dates back to 1528, thus preceding in this respect even the Charts of January 9. If the short Preface to the Large Catechism, as well as the exhortation at the beginning: "Let the young people also come to the preaching, that they hear it explained and learn to understand it," etc., had been written after the 9th of January, Luther would probably have mentioned the Tables, just as he refers to the Large Catechism in the Preface to the Small Catechism, which was written about the end of April or the beginning of May. (535, 17.) Since, however, Luther makes no such indication, these paragraphs of the Large Catechism were, no doubt, composed before January, 1529. (575, 1; 579, 26.) The same inference may be drawn from the fact that, in the explanation of the First Commandment, the wording of the conclusion of the Ten Commandments shows a number of variations from its wording in the Small Catechism, whereas its wording at the close of the explanation of the commandments is in conformity with it. (588, 30; 672, 320.)

102. Similarity and Purpose of Catechisms.

As great as is the dissimilarity between Luther's two Catechisms, on the one hand, so great, on the other, is the similarity. If one did not know that the Large Catechism was begun before the Small, and that both originated in the sermons of 1528, he might either view the Large Catechism as a subsequent expansion of the Small, or the latter as a summary of the former. Yet neither the one nor the other is the case. If the Large Catechism influenced the Small, so also the latter the former.

Albrecht says: "It is more probable that the Small Catechism influenced the Large Catechism than _vice versa._" (W. 30, 1, 558.) At all events, the second table-series could not have been extracted from the Large Catechism as such, since the latter was only completed after March 25, whereas these tables were published already on March 16. The Small Catechism has been characterized as "a small basketful of ripe fruit gathered from that tree" [the Large Catechism]. In substance that is true, since both originate from the same source, the sermons of 1528.

Already Roerer calls attention to this similarity, when in the aforementioned letter, he designates the Large Catechism as "_Catechismus per D. M. praedicatus,_" and then describes the Small Catechism as "_tabulae complectentes brevisissime simul et cra.s.se catechismum Lutheri pro pueris et familia._" Both treat of the same five chief parts; the explanation of both presupposes the knowledge of the text of these parts, both owe their origin to the doctrinal ignorance, uncovered particularly in the Saxon visitation; and the purpose of both is the instruction of the plain people and the young. Indeed, it was not for scholars, but for the people that Luther lived, labored, and contended. "For," says he in his _German Ma.s.s,_ "the paramount thing is to teach and lead the people." (W. 19, 97.)

Above all, Luther endeavored to acquaint the "dear youth" with the saving truths, not merely for their own sakes, but in the interest of future generations as well. He desired to make them mature Christians, able to confess their faith and to impart instruction to their children later on. In particular, the two Catechisms were to serve the purpose of properly preparing the children and the unlearned for the Holy Eucharist, as appears from the Preface to the Small Catechism and from the last paragraphs of the Large (536, 21ff.; 760, 39ff.); for both end in admonitions diligently to partake of the Lord's Supper. The Sacrament of the Altar, in Luther's estimation, is the goal of all catechetical instruction. For this reason he added to the ancient chief parts those of Baptism, Confession, and the Lord's Supper.

Accordingly, both Catechisms, though in various respects, are intended for all: people, youth, parents, preachers, and teachers. It is not correct to say that Luther wrote his Large Catechism only for scholars, and the other only for the unlearned. He desired to instruct all, and, at the same time, enable parents and pastors to teach. According to Luther, it is the duty of every Christian to learn constantly, in order also to be able to teach others in turn. If any one, said he, really no longer needed the Catechism for himself, he should study it nevertheless for the sake of the ignorant. Nor did Luther exempt himself from such study. In the Long Preface to the Large Catechism we read: "But for myself I say this: I am also a doctor and preacher, yea, as learned and experienced as all those may be who have such presumption and security; yet I do as a child who is being taught the Catechism, and every morning, and whenever I have time, I read and say, word for word the Ten Commandments, the Creed, the Lord's Prayer, the Psalms, etc. And I must still read and study daily, and yet I cannot master it as I wish, but must remain a child and pupil of the Catechism, and am glad so to remain." (569, 7.)

April 18, 1530, Luther repeated this in a sermon as follows: "Whoever is able to read, let him, in the morning, take a psalm or some other chapter in the Bible and study it for a while. For that is what I do.

When I rise in the morning, I pray the Ten Commandments, the Creed, the Lord's Prayer, and also a psalm with the children. I do so because I wish to remain familiar with it, and not have it overgrown with mildew, so that I know it." (W. 32, 65.) In a sermon of November 27, of the same year, Luther warns: "Beware lest you become presumptuous, as though, because you have heard it often, you knew enough of the Catechism. For this knowledge ever desires us to be its students. We shall never finish learning it, since it does not consist in speech, but in life. ... For I also, D. M., doctor and preacher, am compelled day by day to pray and to recite the words of the Decalog, the Symbol, and the Lord's Prayer as children are wont to do. Hence you need not be ashamed; for much fruit will result." (209.)

103. Particular Purpose of Large Catechism.

In his sermons of 1529 Luther declared repeatedly that his purpose was to instruct the plain people and the children in those things which he regarded as the minimum every Christian ought to know. (30, 1, 2. 27.

57.) And he did not abandon this purpose when he condensed his sermons into the Large Catechism. Accordingly, he begins it with the words: "This sermon is designed and undertaken that it might be an instruction for children and the simple-minded." (575, 1.) Again: "For the reason, why we exercise such diligence in preaching the Catechism so often is that it may be inculcated on our youth, not in a high and subtile manner, but briefly and with the greatest simplicity, so as to enter the mind readily and be fixed in the memory." (581, 27.) Hence Roerer also characterized the Large Catechism as "_Catechismus per D. M. praedicatus pro rudibus et simplicibus._" Many expressions of the Large Catechism also point to the fact that everything was here intended for the young and the common people. For example: "All this I say that it may be well impressed upon the young." (621, 140.) "But now for young scholars let it suffice to indicate the most necessary points." (681, 12.) "But to explain all these single points separately belongs not to brief sermons for children, but rather to the ampler sermons that extend throughout the entire year." (687, 32.) Thus Luther aimed to serve the people and the children also by his Large Catechism. Not, indeed, that it was to be given into the hands of the children (the Small Catechism served that purpose), but that preachers, teachers, and parents were to use it with a view to teaching them by example how to expound the articles of the Christian doctrine for the simple-minded.

In particular, the Large Catechism was to enable the less educated pastors in the villages and in the country to do justice to their sacred duty. The instructions of the visitors called for regular Catechism-sermons. For this purpose Luther sought to furnish the preachers with material. From the Large Catechism they were to learn how to deliver simple, plain sermons on the five chief parts. In the longer Preface Luther therefore directs his admonition "to all Christians, but especially to all pastors and preachers, that they should daily exercise themselves in the Catechism, which is a short summary and epitome of the entire Holy Scriptures, and that they may always teach the same." And why? Luther explains: "We have no slight reasons for treating the Catechism so constantly, and for both desiring and beseeching others to teach it, since we see to our sorrow that many pastors and preachers are very negligent in this, and slight both their office and this teaching; some from great and high art, but others from sheer laziness and care for their paunches," etc. (567.)

Ministers, according to Luther, were to study the Catechism for their own instruction and edification as well as in the interest of their office. Hence he concludes his Preface, saying: "Therefore I again implore all Christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything (for imagination and cloth unshrunk fall far short of the measure), but that they daily exercise themselves well in these studies and constantly treat them; moreover, that they guard with all care and diligence against the poisonous infection of such security and vain imagination, but steadily keep on reading, teaching, learning, pondering, and meditating, and do not cease until they have made a test and are sure that they have taught the devil to death, and have become more learned than G.o.d Himself and all His saints." (573, 19; 535, 17.)

From the Large Catechism, therefore, pastors were to learn how to preach the fundamental Christian truths. "To be sure," says Albrecht, "Luther did not make it as easy for the pastors as was later done by Osiander and Sleupner in the Nuernberg _Children's Sermons,_ where the individual sermons are exactly marked off, the form of address to the children is retained, and, in each instance, a short explanation, to be memorized, is added to the longer explanation." (W. 30, 1, 478.)--That it was Luther's purpose to have his Large Catechism serve also parents appears from the instructions at the beginning and the end of it. (574, 17; 772, 87.)

104. Special Purpose of Small Catechism.

The Large Catechism was to serve all; the same applies to the Small Catechism. But above all it was to be placed into the hands of the children, who were to use and to memorize it at home, and to bring it with them for instruction in the church. Buchwald and Cohrs surmise that Luther published the second table series during Lent with special reference to "grown people." However, Luther was accustomed to direct his admonition to partake of the Lord's Supper diligently also to children, and that, too, to children of comparatively tender years. In his sermon of March 25, 1529, he says: "This exhortation ought not only to move us older ones, but also the young and the children. Therefore you parents ought to instruct and educate them in the doctrine of the Lord: the Decalog, the Creed, the Prayer, and the Sacraments. Such children ought also to be admitted to the Table that they may be partakers" [of the Lord's Supper]. (W. 30, 1, 233.) In his sermon of December 19, 1528, we read: "Hence, you parents and heads of families, invite your subordinates to this Sacrament, and we shall demand an account of you if you neglect it. If you will not go yourselves, let the young go; we are much concerned about them. When they come, we shall learn, by examining them how you instruct them in the Word as prescribed. Hence, do come more frequently to the Sacrament, and also admonish your children to do so when they have reached the age of discretion. For in this way we want to learn who are Christians, and who not. If you will not do so, we shall speak to you on the subject. For even though you older people insist on going to the devil, we shall still inquire about your children. Necessity: because sin, the devil, and death are ever present. Benefit: because the remission of sins and the Holy Spirit are received." (121f.) The tender age at which the young were held to partake of the Lord's Supper appears from Bugenhagen's preface to the Danish edition of the Enchiridion of 1538, where he says "that after this confession is made, also the little children of about eight years or less should be admitted to the table of Him who says: 'Suffer the little children to come unto Me,'" (433.) The conjecture, therefore, that the tables of Confession and the Sacraments were not intended for children, but specifically for adults, is without foundation. In all its parts the Small Catechism was intended to serve the children.

When the first table appeared, it bore the superscription: "The Ten Commandments, as _the head of the family_ should teach them in a simple way to his household." Similar to this were the t.i.tles of the remaining charts. And these superscriptions were permitted to stand when Luther published the Enchiridion in book form. The book edition, therefore, as well as the chart edition, was to render services also to parents, who were to take upon themselves a large part of the work in teaching the young. But how were they to do it, in view of the fact that many of them did not know the Catechism themselves? This had occurred also to Luther.

He realized that, besides the Large Catechism, parents were in need of a text-book containing questions and answers, adapted for catechizing the children on the meaning of each part of the Catechism. This, too, was the reason why the Small Catechism was rapidly completed before the Large, which had been begun first. Luther intended parents to use it first of all for their own instruction and edification, but also for the purpose of enabling them to discharge their duty by their children and household.

105. Small Catechism Intended Also for Pastors.

That Luther intended his Small Catechism as a help also for pastors was, in so many words, stated on the t.i.tle-page of the first book edition.

For, surprising as it may seem, here he mentions neither the parents nor the children, but solely the "ordinary pastors and preachers." The Preface also is addressed to "all faithful, pious pastors and preachers," and it shows in detail how they were to make use of the book. Evidently, then, the book edition was intended to render special services also to preachers. The reason, however, was not, as has been surmised, because it embodied the booklet on Marriage (the booklet on Baptism was added in the second edition); for the Preface, which is addressed to the preachers, does not even mention it. The pastors, moreover, were especially designated on the t.i.tle-page as the recipients of the Enchiridion, inasmuch as they were to employ it in their religious instruction and catechetical sermons, in order to imbue the young with its contents. The expression "ordinary pastors and preachers"

referred primarily to the plain preachers in the villages, where no properly regulated school system existed, and where, at best, the s.e.xton might a.s.sist the pastor in seeing to it that the Catechism was memorized. Albrecht: "When Luther prepared both Catechisms at the same time and with reference to each other, he evidently desired their simultaneous use, especially on the part of the plain pastors, who in the Small Catechism possessed the leading thoughts which were to be memorized, and in the Large Catechism their clear and popular explanation." (W. 30, 1, 548.)

Luther's intention was to make the Small Catechism the basis of instruction in the church as well as in the homes; for uniform instruction was required to insure results. Having, therefore, placed the Catechism into the hands of the parents, Luther could but urge that it be introduced in the churches, too. He also showed them how to use it. On June 11, 1529, for instance, he expounded the First Article after he had read the text and the explanation of the Small Catechism. (549.) This the pastors were to imitate, a plan which was also carried out. The charts were suspended in the churches; the people and children were wont to bring the book edition with them to church; the preachers read the text, expounded it, and had it recited. The Schoenewald Church Order prescribed that the pastor "first p.r.o.nounce for the people" the text of the chief parts, and then expound it as on Luther's charts. (549.)

106. A Book Also for Schools and Teachers.

When planning and writing his Small Catechism, Luther self-evidently did not overlook the schools and the schoolteachers. The first booklet of the charts for the Latin schools of the Middle Ages contained the abc; the second, the first reading-material, _viz._, the Paternoster, Ave Maria, and the Credo; the third, the Benedicite, Gratias, and similar prayers. Albrecht writes: "We may surmise that Luther, when composing the German tables and combining them in a book, had in mind the old chart-booklets. This view is supported by the fact that in it he embodied the prayers, the Benedicite and Gratias, and probably also by the t.i.tle Enchiridion, which, besides the t.i.tles 'Handbooklet' or 'The Children's Handbooklet' was applied to such elementary books." (W. 30, 1, 546.) In the _Instruction for the Visitors_ we read: "A certain day, either Sat.u.r.day or Wednesday, shall be set aside for imparting to the children Christian instruction. ... Hereupon the schoolteacher shall simply and correctly expound at one time the Lord's Prayer, at another the Creed, at another the Ten Commandments, etc." (W. 26, 238.) In these schools Luther's Small Catechism served as text-book. From 1529 until the beginning of the eighteenth century Sauermann's Latin translation (_Parvus Catechismus pro Pueris in Schola_) was employed in the Latin schools of Saxony. In the German schools the German Enchiridion was used as the First Reader. Hence, the Marburg reprint of the first Wittenberg edition of the Catechism begins with the alphabet, and makes it a point to mention this fact on its t.i.tle-page.

Down to the present day no other book has become and remained a schoolbook for religious instruction to such an extent as Luther's Small Catechism. And rightly so; for even Bible History must be regarded as subordinate to it. The a.s.sertion of modern educators that instruction in Bible History must precede instruction in Luther's Catechism rests on the false a.s.sumption that Luther's Catechism teaches doctrines only. But the truth is that it contains all the essential facts of salvation as well, though in briefest form, as appears particularly from the Second Article, which enumerates historical facts only. The Small Catechism is "the Laymen's Bible, _der Laien Biblia,_" as Luther called it in a sermon of September 14, 1528, an expression adopted also by the Formula of Concord. (777, 5.) Luther's Enchiridion presents both the facts of salvation and their divine interpretation. The picture for which the Small Catechism furnishes the frame is Christ, the historical Christ, as glorified by the Holy Spirit particularly in the writings of the Apostle Paul. In the Lutheran Church the Small Catechism, therefore, deserves to be and always to remain what it became from the first moment of its publication: the book of religious instruction for home, school, and church; for parents, children, teachers, and preachers, just as Luther had planned and desired.

107. t.i.tles of Large Catechism.

"_Deutsche Katechismus,_ German Catechism," was the t.i.tle under which the Large Catechism first appeared, and which Luther never changed. In the Preface to the Small Catechism he used the expression "Large Catechism," having in mind his own Catechism, though not exclusively, as the context shows. (534, 17.) Yet this was the natural t.i.tle since the shorter Catechism was from the beginning known as the "Small Catechism."

And before long it was universally in vogue. The Church Order for Brueck, of 1530, designates the Large Catechism as "the Long Catechism."

In the catalog of his writings of 1533, which Luther prefaced, but did not compile, it is called "Large Catechism, _Catechismus Gross._"

Likewise in the _Corpus Doctrinae Pomeranic.u.m._ The Articles of the Visitors in Meiszen, 1533, first employed the designation "The Large and Small Catechisms." The Church Order for Gera of the same year also distinguishes: "The Large Catechism and the Small Catechism." The Eisfeld Order of 1554 distinguishes: "The Small Catechism of Luther" and "The Large Catechism of Luther." In his treatise on the Large Catechism of 1541, Spangenberg first employed the new form as a t.i.tle: "The Large Catechism and Children's Instruction of Dr. M. Luther."

The t.i.tle of the Low German edition of 1541 runs: "De Grote Katechismus Duedesch." The Latin translation by Obsopoeus of 1544 is ent.i.tled "Catechismus Maior." The Index of the Wittenberg complete edition of Luther's Works of 1553 has "Der grosse Katechismus," while the Catechism itself still bears the original t.i.tle, "Deutscher Katechismus." The Jena edition of 1556 also has the original t.i.tle, but paraphrases in the Index: "_Zweierlei Vorrede, gross und klein, D. M. L. auf den Katechismum, von ihm gepredigt Anno 1529._ Two Prefaces, large and small, of Dr. M. L. to the Catechism, preached by him in the year 1529."