Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church

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.)