F. Bente - Historical Introductions. IX. Small and Large Catechisms

IX. The Small and the Large Catechism of Luther.

99. Luther Beginning Work on Catechisms.

Luther first mentioned the plan of publishing 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 Verfassern 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 substitute 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 compassion Luther felt

for the churches on account of the sad state of destitution to which

they had been brought, and which he felt so keenly during the

visitation. However, Luther's statements in the _German Order of

Worship_ 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

title, 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 title "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 Worship,_ Luther says: "Catechism is an instruction by means of

which heathen who desire to become Christians are taught"). It was

formerly asserted 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 assert 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

mass. 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 crasse 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, entitled "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

mass, 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 crasse._ But at the same time their inner

connection is asserted, 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 pronounce 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 crasse 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 assumption, 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 manuscript 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 assume 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 manuscript 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 title-page, it first appeared in September), and that

Roerer in a letter of April 23 merely mentions the Large Catechism in

passing, 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 crasse

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 Mass,_ "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 God 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 titles 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 title-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 title-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 sexton

might assist 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 pronounce 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 title Enchiridion, which, besides the titles '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 Saturday 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 title-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 assertion of modern educators that instruction in

Bible History must precede instruction in Luther's Catechism rests on

the false assumption 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. Titles of Large Catechism.

"_Deutsche Katechismus,_ German Catechism," was the title 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 title 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 Pomeranicum._ 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 title: "The Large

Catechism and Children's Instruction of Dr. M. Luther."

The title of the Low German edition of 1541 runs: "De Grote Katechismus

Duedesch." The Latin translation by Obsopoeus of 1544 is entitled

"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 title, "Deutscher Katechismus." The Jena

edition of 1556 also has the original title, 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."

Since 1570, the _Corpora Doctrinae_ give the title, "The Large

Catechism, German. _Der Grosse Katechismus, deutsch._" So also the Book

of Concord of 1580. In the Leipzig edition and in Walch's the word

"deutsch" is omitted. (W. 30, 1, 474f.)

"German Catechism," corresponding to the title "German Mass," means

German preaching for children, German instruction in the fundamental

doctrines of Christianity. Luther wrote "German Mass" in order to

distinguish it from the Latin, which was retained for many years at

Wittenberg beside the German service (this is also what Wolfgang

Musculus meant when he reported in 1536 that in Wittenberg services were

conducted predominantly in papistic fashion, _ad morem papisticum_). So

also "German Catechism" is in contrast to the Latin instruction in the

churches and especially in the schools. Concerning the latter we read,

_e.g._, in the instruction of the visitors: "The boys shall also be

induced to speak Latin, and the schoolteachers shall, as far as

possible, speak nothing but Latin with them." (26, 240.) Ever since the

early part of the Middle Ages the Latin Credo, Paternoster, etc., had

been regarded and memorized as sacred formulas, the vernacular being

permitted only rarely, and reluctantly at that. Also in the Lutheran

Church the Latin language was not immediately abolished. A number of

Evangelical catechisms, antedating Luther's, were written in, and

presuppose the use of, the Latin language, for example, Melanchthon's

_Enchiridion,_ Urerius's _Paedagogia,_ Agricola's _Elementa Pietatis,_

etc. The Brunswick Liturgy of 1528, drafted by Bugenhagen, prescribed

that on Saturday evening and early on Sunday morning the chief parts of

the Catechism be read in Latin in the churches "on both galleries,

slowly, without chanting (_sine tono_), alternately (_ummeschicht_)."

The Wittenberg Liturgy provided: "Before the early sermon on Sundays or

on festival-days the boys in the choir, on both sides, shall read the

entire Catechism in Latin, verse by verse, without ornamental tone

(_sine tono distincto_)." (477.) Accordingly, when Luther began to

preach on the chief parts in German, he was said to conduct "German

Catechism." And since German services with German instruction were

instituted by Luther in the interest of the unlearned and such as were

unable to attend the Latin schools, the term "German Catechism" was

equivalent to popular instruction in religion. That Luther's Catechism,

also in point of racy language, was German to the core, appears from the

frequent use of German words and expressions which, in part, have since

become obsolete. (Mueller, _Symb. Buecher,_ 857--860.)

108. Editions of Large Catechism.

The first edition (quarto) of the Large Catechism, of which Roerer

forwarded copies on April 23, 1529, contains, as text, the Commandments,

the Creed, the Lord's Prayer, and the words of institution of the

Sacraments. The text is preceded by a Brief Preface, which, however,

Luther, considering it a part of the Catechism, did not designate and

superscribe as such. Some instructions and admonitions are inserted

between the Catechism-text, which is followed by the detailed

explanation. Such is the form in which the Large Catechism first

appeared, and which, in the main, it also retained. The second edition

(also in quarto and from the year 1529) reveals numerous textual

corrections and adds a longer section to the Lord's Prayer, _viz._,

paragraphs 9 to 11: "at the risk of God's wrath.... seek His grace."

(699.) This addition, though not found in the German Book of Concord of

1580, was received into the official Latin Concordia of 1584.

Furthermore, the second edition of 1529 adds the "Short Admonition to

Confession;" hence the sub-title: "Increased by a New Instruction and

Admonition to Confession." This addition, however, was embodied in

neither the German nor the Latin Concordia. In the Seventh Commandment

the second edition of 1529 omits the words "with whom [arch-thieves]

lords and princes keep company" (644, 230), which, according to

Albrecht, was due to a timid proof-reader. Numerous marginal notes,

briefly summarizing the contents, were also added to this edition and

retained in the Latin Concordia of 1584. Furthermore, it contained 24

woodcuts, the first three of which were already used in Melanchthon's

fragmentary Catechism sermons of 1528, for which book probably also the

remaining cuts were originally intended. Albrecht remarks: "Let it

remain undecided whether the cuts, which Melanchthon probably was first

to select for his catechism sermons of 1528, were received into the

edition of 1529 (which Luther corrected) upon a suggestion of the

printer Rhau, or Bugenhagen, or Luther himself." (W. 30, 1, 493.)

Two Latin as well as a Low German translation (by Bugenhagen) also

appeared in 1529. The Low German edition, printed by Rhau, seems to have

paved the way in using the aforementioned pictures. Of the Latin

translations, one was prepared by Lonicer and printed at Marburg, while

the other, by Vicentius Obsopoeus, rector of the school at Ansbach, was

printed at Hagenau. After making some changes, which were not always

improvements, Selneccer embodied the latter in the Latin Concordia,

adding the longer Preface from the Frankfurt edition of 1544. In the

Large Catechism this new Preface is found for the first time in Rhau's

quarto edition of 1530. Literal allusions to Luther's letter of June 30,

1530, to J. Jonas have given rise to the assumption that it was written

at Castle Coburg. (Enders, 8, 47. 37.) In the Jena edition of Luther's

Works, the Dresden edition of the Book of Concord of 1580, the Magdeburg

edition of 1580, the Heidelberg folio edition of 1582, and the Latin

edition of 1580, this longer Preface follows the shorter. However, since

the shorter Preface forms part of the Catechism itself, the longer

Preface ought to precede it, as is the case in the official Latin

Concordia of 1584. In the Low German edition of 1531 Bugenhagen defends

the expressions, criticized by some: I believe "an Gott, an Christum" in

the Low German edition of 1529, instead of "in Gott, in Christum." (W.

30, 1, 493.) In Rhau's edition of 1532 and 1535 the morning and evening

prayers are added, probably only as fillers. The changes in Rhau's

edition of 1538, styling itself, "newly corrected and improved," consist

in linguistic improvements and some additions and omissions. Albrecht

believes that most, but not all, of these changes were made by Luther

himself, and that the omissions are mostly due to inadvertence.