Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church

Not every kind of Christian instruction, however, is called catechism by Luther. Whenever he uses the word, he has in mind beginners, children, and unlearned people. In his "German Order of Worship, Deutsche Messe," of 1526, he writes: "Catechism is an instruction whereby heathen who desire to become Christians are taught and shown what they must believe, do, not do, and know in Christianity, hence the name catechumens was given to pupils who were accepted for such instruction and who learned the Creed previous to their baptism." (19, 76.) In his sermon of November 30, 1528: "The Catechism is a sermon for children, which the children and all who desire to be Christians must know. Whoever does not know it cannot be numbered among the Christians. For if he does not know these things, it is evident that God and Christ mean nothing to him." (30, 1, 57.) In his sermon of September 14: "This [catechism] is preaching for children, or, the Bible of the laity, which serves the plain people. Whoever, then, does not know these things, and is unable to recite them and understand them, cannot be considered a Christian. It is for this reason, too, that it bears the name catechism, i. e., instruction and Christian teaching, since all Christians at the very least should know this much. Afterward they ought to learn more of the Scriptures. Hence, let all children govern themselves accordingly, and see that they learn it." (27.) May 18 Luther began his sermon thus: "The preaching of the Catechism was begun that it might serve as an instruction for children and the unlearned. … For every Christian must necessarily know the Catechism. Whoever does not know it cannot be numbered among the Christians." (2.) In the short Preface to the Large Catechism: "This sermon is designed and undertaken that it might be an instruction for children and the simpleminded. Hence, of old it was called in Greek catechism, i. e., instruction for children, what every Christian must needs know, so that he who does not know this could not be numbered with the Christians nor be admitted to any Sacrament." (CONC. TRIGL., 575, 1; 535, 11.)

83. Chief Parts of Catechism

In Luther's opinion the elementary doctrines which form the subject- matter of the Catechism are comprised in the three traditional parts: Decalog, Creed, and Lord's Prayer. These he considered to be the gist of the doctrine every one must learn if he would be regarded and treated as a Christian. "Those who are unwilling to learn it," says Luther, "should be told that they deny Christ and are no Christians; neither should they be admitted to the Sacraments, accepted as sponsors at Baptism, nor exercise any part of Christian liberty." (CONC. TRIGL. 535, 11.) Of course, Luther considered these three parts only a minimum, which, however, Christians who partake of the Lord's Supper should strive to exceed, but still sufficient for children and plain people. (575, 5.) Even in his later years, Luther speaks of the first three parts as the Catechism proper.

However, probably in consequence of the controversy with the Enthusiasts, which began in 1524, Luther soon added as supplements the parts treating of Baptism, the Lord's Supper, and Confession. In the Large Catechism, where Baptism and the Lord's Supper appear as appendices, Luther emphasizes the fact that the first three parts form the kernel of the Catechism, but that instruction in Baptism and the Lord's Supper must also be imparted. "These" (first three), says he, "are the most necessary parts, which one should first learn to repeat word for word. … Now, when these three parts are apprehended, it behooves a person also to know what to say concerning our Sacraments, which Christ Himself instituted, Baptism and the holy body and blood of Christ, namely, the text which Matthew and Mark record at the close of their gospels, when Christ said farewell to His disciples and sent them forth." (579, 20.) Luther regarded a correct knowledge of Baptism and the Lord's Supper not only as useful, but as necessary. Beginning his explanation of the Fourth Chief Part, he remarks: "We have now finished the three chief parts of the common Christian doctrine. Besides these we have yet to speak of our two Sacraments instituted by Christ, of which also every Christian ought to have at least an ordinary, brief instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given." (733, 1.) Thus Luther materially enlarged the Catechism. True, several prayer- and confession-books, which appeared in the late Middle Ages, also treat of the Sacraments. As for the people, however, it was considered sufficient for laymen to be able to recite the names of the seven Roman sacraments. Hence Luther, in the passage cited from the Large Catechism, declares that in Popery practically nothing of Baptism and the Lord's Supper was taught, certainly nothing worth while or wholesome.

84. Parts Inherited from Ancient Church

The text of the first three chief parts, Luther considered a sacred heirloom from the ancient Church. "For," says he in his Large Catechism, "the holy Fathers or apostles have thus embraced in a summary the doctrine life, wisdom, and art of Christians, of which they speak and treat, and with which they are occupied." (579, 19.) Thus Luther, always conservative, did not reject the traditional catechism, both bag and baggage, but carefully distinguished between the good, which he retained, and the worthless, which he discarded. In fact, he no more dreamt of foisting a new doctrine or catechism on the Christian Church than he ever thought of founding a new church. On the contrary, his sole object was to restore the ancient Apostolic Church, and his catechetical endeavors were bent on bringing to light once more, purifying, explaining, and restoring, the old catechism of the fathers.

In his book Wider Hans Worst, 1541, Luther says: "We have remained faithful to the true and ancient Church; aye, we are the true and ancient Church. You Papists, however, have apostatized from us, i. e., from the ancient Church, and have set up a new church in opposition to the ancient Church." In harmony with this view, Luther repeatedly and emphatically asserted that in his Catechism he was merely protecting and guarding an inheritance of the fathers, which he had preserved to the Church by his correct explanation. In his German Order of Worship we read: "I know of no simpler nor better arrangement of this instruction or doctrine than the arrangement which has existed since the beginning of Christendom, viz., the three parts, Ten Commandments, Creed, and the Lord's Prayer." (W. 19, 76.) In the ancient Church the original parts for catechumens and sponsors were the Symbolum and the Paternoster,

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