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79. Authorship of Tract

The Tract first appeared in print in 1540. A German translation, published 1541, designates it as "drawn up by Mr. Philip Melanchthon and done into German by Veit Dietrich." (C. R. 23 722.) In the edition of the Smalcald Articles by Stolz and Aurifaber, 1553, the Tract is appended with the caption: "Concerning the Power and Supremacy of the Pope, Composed by the Scholars. Smalcald, 1537." In the Jena edition of Luther's Works the Smalcald Articles are likewise followed by the Tract with the title: "Concerning the Power and Supremacy of the Pope, Composed by the Scholars in the Year 37 at Smalcald and Printed in the Year 38." (6, 523.) This superscription gave rise to the opinion that the German was the original text. At any rate, such seems to have been the belief of Selneccer, since he incorporated a Latin translation, based on the German text, into the Latin edition of his Book of Concord, privately published 1580. Apart from other errors this Latin version contained also the offensive misprint referred to in our article on the Book of Concord. In the official edition of 1584 it was supplanted by the original text of Melanchthon. The subtitle, however, remained: "Tractatus per Theologos Smalcaldicos Congregatos Conscriptus."

To-day it is generally assumed that by 1553 it was universally forgotten both that Melanchthon was the author of the Tract, and that it was originally composed in Latin. However, it remains a mystery how this should have been possible – only twelve years after Dietrich had published the Tract under a title which clearly designates Melanchthon as its author, and states that the German text is a translation. The evidence for Melanchthon's authorship which thus became necessary was furnished by J. C. Bertram in 1770. However, before him Chytraeus and Seckendorf, in 1564, had expressly vindicated Melanchthon's authorship. Be it mentioned as a curiosity that the Papist Lud. Jac. a St. Carolo mentioned a certain "Articulus Alsmalcaldicus, Germanus, Lutheranus" as the author of the Tract. In the Formula of Concord and in the Preface to the Book of Concord the Tract is not enumerated as a separate confessional writing, but is treated as an appendix to the Smalcald Articles.

80. A Threefold Criticism

On the basis of the facts stated in the preceding paragraphs, Kolde, followed by others believes himself justified in offering a threefold criticism. In the first place, he opines that Luther's Articles are "very improperly called 'Smalcald Articles.'" However, even if Luther's Articles were not officially adopted by the Smalcald League as such, they were nevertheless, written for the Convention of Smalcald, and were there signed by the assembled Lutheran theologians and preachers and privately adopted also by most of the princes and estates. For Luther's Articles then, there is and can be no title more appropriate than "Smalcald Articles." Tschackert remarks: "Almost all [all, with the exception of the suspected theologians] subscribed and thereby they became weighty and important for the Evangelical churches of Germany; and hence it certainly is not inappropriate to call them 'Smalcald Articles,' even though they were written at Wittenberg and were not publicly deliberated upon at Smalcald." (302.)

"It is entirely unhistorical," Kolde continues in his strictures, "to designate Melanchthon's Tract, which has no connection with Luther's Articles, as an 'Appendix' to them when in fact it was accepted as an appendix of the Augustana and Apology." (50.) It is a mistake, therefore, says Kolde, that the Tract is not separately mentioned in the Book of Concord, nor counted as a separate confessional writing. (53.) Likewise Tschackert: "On the other hand, it is a mistake to treat Melanchthon's Tract as an appendix to the Smalcald Articles, as is done in the Book of Concord. The signatures of the estates have rather given it an independent authority in the Church." (302.) However, there is much more of a connection between Luther's Articles and the Tract than Kolde and Tschackert seem to be aware of. Luther's Articles as well as the Tract were prepared for the Convention at Smalcald. Both were there signed by practically the same Lutheran theologians. The fact that in the case of the Smalcald Articles this was done voluntarily rather enhances and does not in the least diminish, their importance. Both also, from the very beginning, were equally regarded as Lutheran confessional writings. The Tract, furthermore, follows Luther's Articles also in substance, as it is but an acknowledgment and additional exposition of his article "Of the Papacy." To be sure, the Tract must not be viewed as an appendix to Luther's Articles, which, indeed, were in no need of such an appendix. Moreover, both the Articles and the Tract may be regarded as appendices to the Augsburg Confession and the Apology. Accordingly, there is no reason whatever why, in the Book of Concord, the Tract should not follow Luther's Articles or be regarded as closely connected with it, and naturally belonging to it. Koellner is right when he declares it to be "very appropriate" that the Tract is connected and grouped with the Smalcald Articles. (469.)

Finally, Kolde designates the words in the title "composed, conscriptus, by the scholars" as false in every respect. Likewise Tschackert. (303.) The criticism is justified inasmuch as the expression "composed, zusammengezogen, conscriptus, by the scholars" cannot very well be harmonized with the fact that Melanchthon wrote the Tract. But even this superscription is inappropriate, at least not in the degree assumed by Kolde and Tschackert. For the fact is that the princes and estates did not order Melanchthon, but the theologians, to write the treatise concerning the Papacy, and that the Tract was presented in their name. Koellner writes: "It is certainly a splendid testimony for the noble sentiments of those heroes of the faith that the Elector should know of, and partly disapprove, Melanchthon's milder views, and still entrust him with the composition of this very important document [the Tract], and, on the other hand, equally so, that Melanchthon so splendidly fulfilled the consideration which he owed to the views and the interests of the party without infringing upon his own conviction." "Seckendorf also," Koellner adds "justly admires this unusual phenomenon." (471.) However, Koellner offers no evidence for the supposition that the Elector charged Melanchthon in particular with the composition of the Tract. According to the report of the Strassburg delegates, the princes declared that "the scholars" should peruse the Confession and enlarge on the Papacy. The report continues: "The scholars received orders … to enlarge somewhat on the Papacy which they did, and thereupon transmitted their criticism to the Elector and the princes." (Kolde, Anal., 297.) This is corroborated by Melanchthon himself, who wrote to Camerarius, March 1, 1537: "We received orders (iussi sumus) to write something on the Primacy of Peter or the Roman Pontiff." (C. R. 3, 292.) February 17 Osiander reported: "The first business imposed on us by the princes was … diligently to explain the Primacy which was omitted from the Confession because it was regarded as odious. The latter of these duties we have to-day completed, so that we shall immediately deliver a copy to the princes." (3, 267.) These statements might even warrant the conclusion that the theologians also participated, more or less in the drawing up of the Tract, for which however, further evidence is wanting. Nor does it appear how this view could be harmonized with Veit Dietrich's assertion in his letter to Foerster, May 16: "Orders were given to write about the power of the Pope the primacy of Peter, and the ecclesiastical jurisdiction. Philip alone performed this very well." (3, 370.) However, entirely apart from the statement of Osiander, the mere fact that the theologians were ordered to prepare the document, and that it was delivered by and in the name of these theologians, sufficiently warrants us to speak of the document as "The Tract of the Scholars at Smalcald" with the same propriety that, for example, the opinion which Melanchthon drew up on August 6, 1536, is entitled: "The First Proposal of the Wittenberg Scholars concerning the Future Council." (C. R. 3, 119.)

VIII. Luther's Efforts at Restoring Catechetical Instruction

81. Modern Researches Respecting Luther's Catechisms

Besides G. v. Zezschwitz (System der christlichkirchlichen Katechetik, 3 volumes, 1862 to 1874) and numerous other contemporary and later students, G. Buchwald, F. Cohrs, and O. Albrecht have, since the middle of the past century, rendered no mean service by their researches pertaining to Luther's Catechisms. Buchwald edited the three series of sermons on the Five Chief Parts which Luther delivered in 1528, pointed out their important bearing on his Catechisms, and shed new light on their origin by discovering and exploiting the Stephan Roth correspondence. He published the results of his labors in 1894 under the title, "The Origin of the Two Catechisms of Luther and the Foundation of the Large Catechism. Die Entstehung der beiden Katechismen Luthers und die Grundlage des Grossen Katechismus." F. Cohrs enriched this department of knowledge by his articles in the third edition of Herzog's Realenzyklopaedie, and especially by his five-volume work on The Evangelical Catechism; Attempts Prior to Luther's Enchiridion, in Monumenta Germaniae Paedagogica, 1900 to 1907. In 1905 O. Albrecht was entrusted with the preparation of Luther's Catechisms for the Weimar Critical Edition of Luther's Complete Works. He also contributed the extensive historical sections of the first of the three parts of Vol. 30, where the Catechisms are treated.

This first part of 826 pages, which appeared in 1910, represents the latest important research work on the origin of Luther's Catechisms. In its preface R. Drescher says: "The writings of 1529 to 1530, in their totality were a difficult mountain, and it gives us particular joy finally to have surmounted it. And the most difficult and laborious part of the way, at least in view of the comprehensive treatment it was to receive, was the publication of the Large and the Small Catechism, including the three series of Catechism Sermons. … The harvest which was garnered fills a large volume of our edition."

82. Meaning of the Word Catechism

The term catechismus (catechism), like its related terms, catechesis, catechizari, catechumeni, was common in the ancient Church. In his Glossarium, Du Cange defines it as "institutio puerorum etiam recens natorum, ante quam baptizentur– the instruction of children, also those recently born, before their baptism." The synonymous expression, catechesis, he describes as "institutio primorum fidei Christianae rudimentorum, de quibus kateceseis suas scripsit S. Cyrillus Jerusolymitanus– instruction in the first rudiments of the Christian faith, about which St. Cyril of Jerusalem wrote his catechizations." (2, 222f.) Also Luther was acquainted with this usage in the ancient Church. He began his Catechism sermon of November 30, 1528, with the words: "These parts which you heard me recite the old Fathers called catechism, i. e., a sermon for children which children should know and all who desire to be Christians." (Weimar 30, 1, 57.) At first Luther seems to have employed the term but seldom; later on, however, especially after 1526, more frequently. Evidently he was bent on popularizing it. Between the Preface and the Decalog of the first Wittenberg book edition of the Small Catechism we find the title, "A Small Catechism or Christian Training —Ein kleiner Katechismus oder christliche Zucht." No doubt, Luther added the explanation "christliche Zucht" because the word catechism had not yet become current among the people. May 18, 1528, he began his sermon with the explanation: "Catechismus dicitur instructio – Catechism is instruction"; likewise the sermon of September 14: "Catechism, i. e., an instruction or Christian teaching," the sermon of November 30: "Catechism, i. e., a sermon for children." In the Preface to his Small Catechism he again explains the term as "Christian doctrine." Thus Luther endeavored to familiarize the people with the word catechism.

The meaning of this term, however, is not always the same. It may designate the act of instructing, the subject-matter or the doctrine imparted, a summary thereof, the text of the traditional chief parts, or a book containing the catechismal doctrine, text, or text with explanation. Luther used the word most frequently and preferably in the sense of instruction. This appears from the definitions quoted in the preceding paragraph, where catechism is defined as "sermon," "instruction," "Christian training," etc. "You have the catechism" (the doctrine), says Luther, "in small and large books." Bugenhagen defines thus: "Katechismus, dat is, christlike underrichtinge ut den teyn gebaden Gades." In the Apology, Melanchthon employs the word catechism as identical with kathechesis puerorum, instruction of the young in the Christian fundamentals. (324, 41.) "Accordingly," says O. Albrecht, "catechism means elementary instruction in Christianity, conceived, first, as the act; then, as the material for instruction; then, as the contents of a book, and finally, as the book itself." This usage must be borne in mind also where Luther speaks of his own Catechisms. "German Catechism" means instruction in, or preaching on, the traditional chief parts in the German language. And while "Enchiridion" signifies a book of small compass, the title "Small Catechism" (as appears from the old subtitle: "Ein kleiner Katechismus oder christliche Zucht") means instruction in the chief parts, proceeding with compact brevity, and, at the same time, these parts themselves together with the explanations added. (W. 30, 1, 454. 539.) As the title of a book the word catechism was first employed by Althamer in 1528, and by Brenz as the subtitle of his "Questions" (Fragestuecke). A school-book written by John Colet in the beginning of the sixteenth century bears the title "Catechyzon, The Instructor." (456.)

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, the Apostles' Creed and the Lord's Prayer. To these the Ten Commandments were added as a formal part of doctrine only since the thirteenth century. (30, 1, 434.) The usual sequence of these parts was: Lord's Prayer, Apostles' Creed, and, wherever it was not supplanted by other matter, the Decalog. It was with deliberation then, that Luther substituted his own objective, logical order.

In his Short Form of the Ten Commandments, the Creed, and the Lord's Prayer, 1520 Luther speaks as follows of the three traditional parts, which God preserved to the Church in spite of the Papacy: "It did not come to pass without the special providence of God, that, with reference to the common Christian, who cannot read the Scriptures, it was commanded to teach and to know the Ten Commandments, Creed, and Lord's Prayer which three parts indeed thoroughly and completely embrace all that is contained in the Scripture and may ever be preached, all also that a Christian needs to know, and this, too, in a form so brief and simple that no one can complain or offer the excuse that it is too much, and that it is too hard for him to remember what is essential to his salvation. For in order to be saved, a man must know three things: First, he must know what he is to do and leave undone. Secondly, when he realizes that by his own strength he is unable to do it and leave it undone, he must know where he may take, seek, and find that which will enable him to do and to refrain. Thirdly, he must know how he may seek and obtain it. Even as a sick man needs first of all to know what disease he has, what he may or may not do, or leave undone. Thereupon he needs to know where the medicine is which will help him, that he may do and leave undone like a healthy person. Fourthly, he must desire it, seek and get it, or have it brought to him. In like manner the commandments teach a man to know his disease, that he may see and perceive what he can do and not do, leave and not leave, and thus perceive that he is a sinner and a wicked man. Thereupon the Creed holds before his eyes and teaches him where to find the medicine, the grace which will help him become pious, that he may keep the commandments, and shows him God and His mercy as revealed and offered in Christ. Fifthly, the Lord's Prayer teaches him how to ask for, get and obtain it, namely, by proper, humble, and comforting prayer. These three things comprise the entire Scriptures." (W. 7, 204.) It was things such as the chief parts of the Catechism that Luther had in mind when he wrote against the fanatics, 1528: "We confess that even under the Papacy there are many Christian blessings aye, all Christian blessings, and thence they have come to us: the true Holy Scriptures, true Baptism, the true Sacrament of the Altar, true keys for the forgiveness of sins, the true office of the ministry, the true catechism, such as the Lord's Prayer, the Ten Commandments the Articles of Faith, etc." (26, 147.) Luther's meaning is, that in the midst of antichristendom and despite the Pope, the text of the three chief parts was, among other things, preserved to the Church.