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85. Service Rendered Catechism by Luther

The fact that the text of the three chief parts existed long before Luther does not detract from the service which he rendered the Catechism. Luther's work, moreover, consisted in this, 1. that he brought about a general revival of the instruction in the Catechism of the ancient Church; 2. that he completed it by adding the parts treating of Baptism, Confession, and the Lord's Supper; 3. that he purged its material from all manner of papal ballast; 4. that he eliminated the Romish interpretation and adulteration in the interest of work-righteousness; 5. that he refilled the ancient forms with their genuine Evangelical and Scriptural meaning. Before Luther's time the study of the Catechism had everywhere fallen into decay. There were but few who knew its text, and when able to recite it, they did not understand it. The soul of all Christian truths, the Gospel of God's free pardon for Christ's sake, had departed. Concerning "the three parts which have remained in Christendom from of old" Luther said that "little of it had been taught and treated correctly." (CONC. TRIGL. 575, 6.)

In his Warning to My Dear Germans, of 1531, he enlarges on the same thought as follows; "Thanks to God, our Gospel has produced much and great good. Formerly no one knew what was Gospel, what Christ, what Baptism, what Confession, what Sacrament, what faith, what spirit, what flesh, what good works, what the Ten Commandments, what the Lord's Prayer, what praying, what suffering, what comfort, what civil government, what matrimony, what parents, what children, what lords, what servant, what mistress what maid, what devil, what angel, what world, what life, what death, what sin, what right, what forgiveness of sin, what God, what bishop, what pastor, what Church, what a Christian, what the cross. Sum, we knew nothing of what a Christian should know. Everything was obscured and suppressed by the papal asses. For in Christian matters they are asses indeed, aye, great, coarse, unlearned asses. For I also was one of them and know that in this I am speaking the truth. And all pious hearts who were captive under the Pope, even as I, will bear me out that they would fain have known one of these things, yet were not able nor permitted to know it. We knew no better than that the priests and monks alone were everything; on their works we based our hope of salvation and not on Christ. Thanks to God, however, it has now come to pass that man and woman, young and old, know the Catechism, and how to believe, live, pray, suffer, and die; and that is indeed a splendid instruction for consciences, teaching them how to be a Christian and to know Christ." (W. 30, 3, 317.)

Thus Luther extols it as the great achievement of his day that now every one knew the Catechism, whereas formerly Christian doctrine was unknown or at least not understood aright. And this achievement is preeminently a service which Luther rendered. He revived once more the ancient catechetical parts of doctrine, placed them in the proper Biblical light, permeated them with the Evangelical spirit, and explained them in conformity with the understanding of the Gospel which he had gained anew, stressing especially the finis historiae (the divine purpose of the historical facts of Christianity, as recorded in the Second Article), the forgiveness of sins not by works of our own, but by grace, for Christ's sake.

86. Catechetical Instruction before Luther

In the Middle Ages the Lord's Prayer and the Creed were called the chief parts for sponsors (Patenhauptstuecke), since the canons required sponsors to know them, and at Baptism they were obligated to teach these parts to their godchildren. The children, then, were to learn the Creed and the Lord's Prayer from their parents and sponsors. Since the Carolingian Epoch these regulations of the Church were often repeated, as, for example, in the Exhortation to the Christian Laity of the ninth century. From the same century dates the regulation that an explanation of the Creed and the Lord's Prayer should be found in every parish, self-evidently to facilitate preaching and the examination in confession. In confession, which, according to the Lateran Council, 1215, everybody was required to make at least once a year, the priests were to inquire also regarding this instruction and have the chief parts recited. Since the middle of the thirteenth century the Creed, the Lord's Prayer, together with the Benedicite, Gratias, Ave Maria, Psalms, and other matter, were taught also in the Latin schools, where probably Luther, too, learned them. In the Instruction for Visitors, Melanchthon still mentions "der Kinder Handbuechlein, darin das Alphabet, Vaterunser, Glaub' und andere Gebet' innen stehen – Manual for Children, containing the alphabet, the Lord's Prayer, the Creed, and other prayers," as the first schoolbook. (W. 26, 237.) After the invention of printing, chart-impressions with pictures illustrating the Creed, the Lord's Prayer, and the Ten Commandments came into the possession also of some laymen. The poorer classes, however, had to content themselves with the charts in the churches, which especially Nicolaus of Cusa endeavored to introduce everywhere. (Herzog's Realenzyklopaedie 10, 138.) They were followed by confessional booklets, prayer-booklets, and also by voluminous books of devotion. Apart from other trash, these contained confessional and communion prayers instructions on Repentance, Confession, and the Sacrament of the Altar; above all, however, a mirror of sins, intended as a guide for self-examination, on the basis of various lists of sins and catalogs of virtues, which supplanting the Decalog were to be memorized. Self-evidently, all this was not intended as a schoolmaster to bring them to Christ and to faith in the free grace of God, but merely to serve the interest of the Romish penances, satisfactions, and work-righteousness. Says Luther in the Smalcald Articles: "Here, too, there was no faith nor Christ, and the virtue of the absolution was not declared to him, but upon his enumeration of sins and his self-abasement depended his consolation. What torture, rascality, and idolatry such confession has produced is more than can be related." (485, 20.) The chief parts of Christian doctrine but little taught and nowhere correctly taught, – such was the chief hurt of the Church under the Papacy.

In the course of time, however, even this deficient and false instruction gradually fell into decay. The influence of the Latin schools was not very far-reaching, their number being very small in proportion to the young. Public schools for the people did not exist in the Middle Ages. As a matter of fact not a single synod concerned itself specifically with the instruction of the young. (H. R. 10, 137.) At home, parents and sponsors became increasingly indifferent and incompetent for teaching. True, the reformers of the fourteenth and fifteenth centuries did attempt to elevate the instruction also in the Catechism. Geiler's sermons on the Lord's Prayer were published. Gerson admonished: "The reformation of the Church must begin with the young," and published sermons on the Decalog as models for the use of the clergy. John Wolf also urged that the young be instructed, and endeavored to substitute the Decalog for the prevalent catalogs of sins. The Humanists John Wimpheling, Erasmus, and John Colet (who wrote the Catechyzon, which Erasmus rendered into Latin hexameters) urged the same thing. Peter Tritonius Athesinus wrote a similar book of instruction for the Latin schools. However, all of these attempts proved ineffectual, and even if successful, they would have accomplished little for truly Christian instruction, such as Luther advocated, since the real essence of Christianity, the doctrine of justification, was unknown to these reformers.

Thus in the course of time the people, and especially the young, grew more and more deficient in the knowledge of even the simplest Christian truths and facts. And bishops and priests, unconcerned about the ancient canons, stolidly looked on while Christendom was sinking deeper and deeper into the quagmire of total religious ignorance and indifference. Without fearing contradiction, Melanchthon declared in his Apology: "Among the adversaries there is no catechization of the children whatever, concerning which even the canons give commands. … Among the adversaries, in many regions [as in Italy and Spain], during the entire year no sermons are delivered, except in Lent." (325, 41.)

87. Medieval Books of Prayer and Instruction

Concerning the aforementioned Catholic books of prayer and edification which, during the Middle Ages, served the people as catechisms, Luther, in his Prayer-Booklet of 1522 (which was intended to supplant the Romish prayer-books), writes as follows: "Among many other harmful doctrines and booklets which have seduced and deceived Christians and given rise to countless superstitions, I do not consider as the least the prayer-booklets, by which so much distress of confessing and enumerating sins, such unchristian folly in the prayers to God and His saints was inculcated upon the unlearned, and which, nevertheless, were highly puffed with indulgences and red titles, and, in addition, bore precious names, one being called Hortulus Animae, the other Paradisus Animae, and so forth. They are in sore need of a thorough and sound reformation, or to be eradicated entirely, a sentence which I also pass on the Passional or Legend books, to which also a great deal has been added by the devil." (W. 10, 1, 375.)

The Hortulus Animae, which is mentioned even before 1500, was widely circulated at the beginning of the sixteenth century. It embraced all forms of edifying literature. Sebastian Brandt and Jacob Wimpheling helped to compile it. The Paradisus Animae had the same contents, but was probably spread in Latin only. The Hortulus Animae contains very complete rosters of sins and catalogs of virtues for "confessing and enumerating sins." Among the virtues are listed the bodily works of mercy (Matt. 25, 35) and the seven spiritual works of mercy: to instruct the ignorant, give counsel to the doubtful, comfort the afflicted, admonish sinners, pardon adversaries suffer wrong, and forgive the enemies. Among the virtues were counted the seven gifts of the Holy Ghost: wisdom, understanding, ability, kindness, counsel, strength, and fear. Furthermore the three divine virtues: faith, hope and charity. The four cardinal virtues: prudence, justice, fortitude, and temperance. The eight beatitudes according to Matt. 5, 3ff. The twelve counsels: poverty, obedience, chastity, love of enemies, meekness, abundant mercy, simplicity of words, not too much care for temporal things, correct purpose and simplicity of deeds, harmony of doctrine and works, fleeing the cause of sin, brotherly admonition. Finally also the seven sacraments. The list of sins contains the nine foreign sins, the six sins against the Holy Ghost, the four sins that cry to God for vengeance, the five senses the Ten Commandments, and the seven mortal sins: pride, covetousness, unchastity, anger, gluttony, envy, and sloth. Each of these mortal sins is again analyzed extensively. The Weimar edition of Luther's Works remarks: "If these catalogs were employed for self-examination, confusion, endless torment, or complete externalization of the consciousness of sin was bound to result. We can therefore understand why the Reformer inveighs against this 'enumerating of sins.'" (10, 2, 336.)

The Hortulus Animae also shows how Luther was obliged to purge the Catechism from all manner of "unchristian follies," as he calls them. For the entire book is pervaded by idolatrous adoration of the saints. An acrostic prayer to Mary addresses her as mediatrix, auxiliatrix, reparatrix, illuminatrix, advocatrix. In English the prayer would read as follows: "O Mary, thou mediator between God and men, make of thyself the medium between the righteous God and me, a poor sinner! O Mary, thou helper in all anguish and need, come to my assistance in all sufferrings, and help me resist and strive against the evil spirits and overcome all my temptations and afflictions. O Mary, thou restorer of lost grace to all men, restore unto me my lost time, my sinful and wasted life! O Mary, thou illuminator, who didst give birth to the eternal Light of the whole world, illumine my blindness and ignorance, lest I, poor sinner that I am, enter the darkness of eternal death. O Mary, thou advocate of all miserable men, be thou my advocate at my last end before the stern judgment of God, and obtain for me the grace and the fruit of thy womb, Jesus Christ! Amen." Another prayer calls Mary the "mighty queen of heaven, the holy empress of the angels, the one who stays divine wrath." A prayer to the eleven thousand virgins reads as follows: "O ye, adorned with chastity, crowned with humility, clad with patience, covered with the blossoms of virtue, well polished with moderation – O ye precious pearls and chosen virgin maids, help us in the hour of death!"

With this idolatry and saint-worship silly superstition was combined. In order to be efficacious, a certain prayer prescribed in the Hortulus must be spoken not only with "true contrition and pure confession," but also "before a figure which had appeared to St. Gregory." Whoever offers a certain prayer "before the image of Our Lady in the Sun" "will not depart this life unshriven, and thirty days before his death will see the very adorable Virgin Mary prepared to help him." Another prayer is good "for pestilence" when spoken "before the image of St. Ann;" another prayer to St. Margaret profits "every woman in travail;" still another preserves him who says it from "a sudden death." All of these promises however, are far surpassed by the indulgences assured. The prayer before the apparition of St. Gregory obtains 24,600 years and 24 days of indulgence: another promises "indulgence for as many days as our Lord Jesus Christ received wounds during His passion, viz. 5,475." Whoever prays the Bridget-prayers not only obtains indulgence for himself, but 15 souls of his kin are thereby delivered from purgatory, 15 sinners converted, and 15 righteous "confirmed and established in their good standing." (W. 10, 2, 334.)

Also in the chart booklets for the Latin schools of the Middle Ages the Ave Maria and Salve Regina played an important part. – Such were the books which, before Luther, were to serve the people as catechisms, or books of instruction and prayer. In them, everything, even what was right and good in itself, such as the Creed, the Lord's Prayer, and the Decalog, was made to serve Romish superstition and work-righteousness. Hence one can easily understand why Luther demanded that they be either thoroughly reformed or eradicated.

Indeed, the dire need of the Church in this respect was felt and lamented by none sooner and more deeply than Luther. Already in his tract To the Christian Nobility of the German Nation, 1520, he complained that Christian instruction of the young was being neglected. He writes: "Above all, the chief and most common lesson in the higher and lower schools ought to be the Holy Scriptures and for the young boys, the Gospel. Would to God every city had also a school for girls, where the little maids might daily hear the Gospel for an hour, either in German or in Latin! Truly, in the past the schools and convents for men and women were founded for this purpose, with very laudable Christian intention, as we read of St. Agnes and other saints. There grew up holy virgins and martyrs, and Christendom fared very well. But now it amounts to nothing more than praying and singing. Ought not, indeed, every Christian at the age of nine or ten years know the entire holy Gospel, in which his name and life is written? Does not the spinner and the seamstress teach the same handicraft to her daughter when she is still young? But now even the great men, the learned prelates and bishops, do not know the Gospel. How unjustly do we deal with the poor youth entrusted to us, failing, as we do, to govern and instruct them! What a severe reckoning will be required of us because we do not set before them the Word of God! For unto them is done as Jeremiah says, Lam. 2, 11. 12: 'Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom.' But we do not see the wretched misery, how the young people, in the midst of Christendom, now also languish and perish miserably for lack of the Gospel, in which they should always be instructed and drilled." (W. 6, 461; E. 21, 349.)

88. Church Visitation Reveals Deplorable Ignorance

The Saxon Visitation brought to light such a total decay of all Christian knowledge and of Christian instruction as even Luther had not anticipated. Aside from other evils (clergymen cohabiting with their cooks, addicted to drink, or even conducting taverns, etc.), the people, especially in the villages, were found to be grossly ignorant of even the simplest rudiments of Christian doctrine and most unwilling to learn anything, while many pastors were utterly incompetent to teach. According to the official records, one priest, who enjoyed a great reputation as an exorcist, could not even recite the Lord's Prayer and the Creed fluently. (Koestlin, Martin Luther, 2, 41.) Luther took part in the visitation of the Electoral circuit from the end of October till after the middle of November, 1528, and again from the end of December, 1528, till January, 1529, and on April 26, 1529, at Torgau, he, too, signed the report on visitation. When Luther therefore describes the decay of instruction in Popery, he speaks from personal experience. About the middle of January, 1529, he wrote to Spalatin: "Moreover, conditions in the congregations everywhere are pitiable, inasmuch as the peasants learn nothing, know nothing, never pray, do nothing but abuse their liberty, make no confession, receive no communion, as if they had been altogether emancipated from religion. They have neglected their papistical affairs (ours they despise) to such extent that it is terrible to contemplate the administration of the papal bishops." (Enders 7, 45.) The intense heartache and mingled feelings which came over Luther when he thought of the ignorance which he found during the visitation, are described in the Preface to the Small Catechism as follows: "The deplorable miserable condition 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. Mercy! Good God! what manifold misery I beheld! The common people, especially in the villages, have no knowledge whatever of Christian doctrine, and, alas! many pastors are altogether incapable, and incompetent to teach. Nevertheless, all maintain that they are Christians, all have been baptized and receive the holy Sacrament. Yet they cannot recite either the Lord's Prayer, or the Creed, or the Ten Commandments, they live like dumb brutes and irrational swine; and yet now that the Gospel has come, they have nicely learned to abuse all liberty like experts. O ye bishops! what will ye ever answer to Christ for having so shamefully neglected the people and never for a moment discharged your office? May all misfortune flee you! You command the Sacrament in one form and insist on your human laws, and yet at the same time you do not care in the least whether the people know the Lord's Prayer, the Creed, the Ten Commandments, or any part of the Word of God. Woe, woe, unto you forever!" (533, 1ff.)

To these experiences made during the visitation, Luther also refers when he says in the Short Preface to the Large Catechism: "For I well remember the time, indeed, even now it is a daily occurrence that one finds rude old persons who knew nothing and still know nothing of these things, and who, nevertheless, go to Baptism and the Lord's Supper, and use everything belonging to Christians, notwithstanding that those who come to the Lord's Supper ought to know more and have a fuller understanding of all Christian doctrine than children and new scholars." (575, 5.) In his "Admonition to the Clergy" of 1530, Luther describes the conditions before the Reformation as follows: "In brief, preaching and teaching were in a wretched and heart-rending state. Still all the bishops kept silence and saw nothing new, although they are now able to see a gnat in the sun. Hence all things were so confused and wild, owing to the discordant teaching and the strange new opinions, that no one was any longer able to know what was certain or uncertain, what was a Christian or an unchristian. The old doctrine of faith in Christ, of love, of prayer, of cross, of comfort in tribulation was entirely trodden down. Aye, there was in all the world no doctor who knew the entire Catechism, that is, the Lord's Prayer, the Ten Commandments, and the Creed, to say nothing of understanding and teaching it, as now, God be praised, it is being taught and learned, even by young children. In support of this statement I appeal to all their books, both of theologians and jurists. If a single part of the Catechism can be correctly learned therefrom, I am ready to be broken upon the wheel and to have my veins opened." (W. 30, 1, 301.)

Melanchthon, Jonas, Brenz, George of Anhalt, Mathesius, and many others draw a similar picture of the religious conditions prevailing in Germany, England, and other lands immediately prior to the Reformation. To be sure, Papists, particularly Jesuits, have disputed the accuracy and truth of these descriptions from the pen of Luther and his contemporaries. But arrayed against these Romish apologetes is also the testimony of Papists themselves. In his Catholicus Catechismus, published at Cologne, 1543, Nausea writes: "I endeavored to renew the instruction, once well known among all churches, which, however, not only recently, but long ago (I do not know to whose stupidity, negligence, or ignorance this was due) was altogether forgotten, not without lamentable loss to the catholic religion. Veterem illam catechesin, per omnes quondam ecclesias percelebrem non modo tum, sed et ante pridem, nescio quorum vel socordia vel negligentia vel ignorantia, non sine poenitenda catholicae religionis iactura prorsus in oblivionem coeptam repetere coepi." (W. 30, 1, 467.) Moreover, when Romanists dispute Luther's assertions, they refer to the one point only, that religious instruction (as conceived by Catholics) had not declined in the measure claimed by Luther. As to the chief point in Luther's assertion, however, viz., the correct Evangelical explanation of the Catechism, which, in Luther's opinion, is essential to all truly Christian instruction, the Catholic Church has always been utterly devoid of it not only prior to the Reformation, but also after it, and down to the present day. True, even during the Reformation some Papists were incited to greater zeal in preaching and teaching. It was a reaction against the Reformation of Luther, who must be regarded as the indirect cause also of the formal improvement in the instruction of the young among the Romanists. To maintain their power, bishops and priests were compelled to resume and cultivate it. This revival, however, meant only an intensified instruction in the old work-righteousness, and therefore was the very opposite of the instruction which Luther desired and advocated. In the Apology, Melanchthon, after charging the Papists with totally neglecting the instruction of the young, continues: "A few among them now also begin to preach of good works. But of the knowledge of Christ, of faith, of the consolation of consciences they are unable to preach anything, moreover, this blessed doctrine, the precious holy Gospel, they call Lutheran." (326, 44.)