Kitabı oku: «Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church», sayfa 18

89. Luther Devising Measures to Restore Catechism

Fully realizing the general decay of Christian training, Luther at once directed all his efforts toward bringing about a change for the better. And well aware of the fact that the future belongs to the rising generation, the instruction of the common people, and particularly of the young, became increasingly an object of his especial concern. If the Church, said he, is to be helped, if the Gospel is to be victorious, if the Reformation is to succeed, if Satan and Antichrist are to be dealt a mortal blow, a blow from which they will not recover, it must be done through the young. For every cause which is not, or cannot be made, the cause of the rising generation, is doomed from the very outset. "This is the total ruin of the Church," said Luther as early as 1516; "for if ever it is to flourish again, one must begin by instructing the young. Haec est enim ecclesiae ruina tota; si enim unquam debet reflorere, necesse est ut a puerorum institutione exordium fiat." (W. 1, 494.) For, apart from being incapable of much improvement, the old people would soon disappear from the scene. Hence, if Christianity and its saving truths were to be preserved to the Church, the children must learn them from earliest youth.

In his Large Catechism Luther gave utterance to these thoughts as follows: "Let this, then, be said for exhortation, not only for those of us who are old and grown, but also for the young people, who ought to be brought up in the Christian doctrine and understanding. For thereby the Ten Commandments, the Creed, and the Lord's Prayer might be the more easily inculcated upon our youth, so that they would receive them with pleasure and earnestness, and thus would practise them from their youth and accustom themselves to them. For the old are now well-nigh done for, so that these and other things cannot be attained, unless we train the people who are to come after us and succeed us in our office and work, in order that they also may bring up their children successfully, that the Word of God and the Christian Church may be preserved. Therefore let every father of a family know that it is his duty, by the injunction and command of God, to teach these things to his children, or have them learn what they ought to know." (773, 85.)

A thorough and lasting revival of the Catechism can be hoped for only through the young – such were Luther's convictions. Accordingly he implored and adjured pastors and parents not to refuse their help in this matter. In the Preface to his Small Catechism we read: "Therefore I entreat you all for God's sake, my dear sirs and brethren, who are pastors or preachers, to devote yourselves heartily to your office, to have pity on the people who are entrusted to you, and to help us inculcate the Catechism upon the people, especially upon the young." (533, 6.) And as he earnestly admonished the pastors, so he also tenderly invited them to be faithful in this work. He was firmly convinced that nothing except the Gospel, as rediscovered and preached by himself, was able to save men. How, then, could he remain silent or abandon this work because of the hatred and ungratefulness of men! It was this new frame of mind, produced by the Gospel, to which Luther appealed in the interest of the Catechism. "Therefore look to it, ye pastors and preachers," says he, concluding the Preface to his Small Catechism. "Our office is now become a different thing from what it was under the Pope; it is now become serious and salutary. Accordingly it now involves much more trouble and labor, danger and trials, and in addition thereto secures but little reward and gratitude in the world. But Christ Himself will be our reward if we labor faithfully." (539, 26.)

At the same time Luther also took proper steps toward giving the preachers frequent opportunity for Catechism-work. Since 1525 Wittenberg had a regulation prescribing quarterly instruction in the Catechism by means of special sermons. The Instruction for Visitors, of 1527, demanded "that the Ten Commandments, the Articles of Faith, and the Lord's Prayer be steadily preached and expounded on Sunday afternoons. … And when the Ten Commandments, the Lord's Prayer and the Creed have been preached on Sundays in succession, matrimony, and the sacraments of Baptism and the Lord's Supper shall also be preached diligently. In this interest the Ten Commandments, the Lord's Prayer, and the Articles of Faith shall be recited word for word, for the sake of the children and other simple and ignorant folk." (W. 26, 230.) November 29, 1528, in an admonition to attend these Catechism-sermons, Luther proclaimed from the pulpit: "We have ordered, as hitherto has been customary with us, that the first principles and the fundamentals of Christian knowledge and life be preached four times each year, two weeks in each quarter four days per week, at 10 A.M." (W. 27, 444; 29, 146.) In Luther's sermon of November 27, 1530, we read: "It is our custom to preach the Catechism four times a year. Therefore attend these services, and let the children and the rest of the household come." (32, 209.) September 10, 1531, Luther concluded his sermon with the following admonition: "It is the custom, and the time of the Catechism-sermons is at hand. I admonish you to give these eight days to your Lord and permit your household and children to attend, and you yourself may also come and profit by this instruction. No one knows as much as he ought to know. For I myself am constrained to drill it every day. You know that we did not have it under the Papacy. Buy while the market is at the door; some day you will behold the fruit. We would, indeed, rather escape the burden, but we do it for your sakes." (34, 2, 195.)

90. Cooperation of Parents Urged by Luther

In order to bring the instruction of the young into vogue, Luther saw that church, school, and home must needs cooperate. The home especially must not fail in this. Accordingly, in his admonitions, he endeavored to interest the fathers and mothers in this work. He was convinced that without their vigorous cooperation he could achieve but little. In his German Order of Worship, 1526, we read: "For if the parents and guardians of the young are unwilling to take such pains with the young, either personally or through others, Catechism [catechetical instruction] will never be established." (W. 19, 76.) In this he was confirmed by the experiences he had while on his tour of visitation. If the children were to memorize the Catechism and learn to understand it, they must be instructed and questioned individually, a task to which the Church was unequal, and for the accomplishment of which also the small number of schools was altogether inadequate. Parents, however, were able to reach the children individually. They had the time and opportunity, too, morning, noon, and evening, at the table, etc. Furthermore, they had the greatest interest in this matter, the children being their own flesh and blood. And they, in the first place, were commanded by God to provide for the proper training of their children. The fathers and mothers, therefore, these natural and divinely appointed teachers of the children, Luther was at great pains to enlist for the urgent work of instructing the young. They should see that the children and servants did not only attend the Catechism-sermons in church, but also memorized the text and learned to understand it. The Christian homes should again become home-churches, home-schools, where the house-fathers were both house-priests and house-teachers performing the office of the ministry there just as the pastors did in the churches.

With ever-increasing energy Luther, therefore, urged the parents to study the Catechism in order to be able to teach it to their children. In his sermons on the Ten Commandments, 1516, he admonishes them to bring up their children in the fear and admonition of the Lord. "But alas," he exclaims, "how has not all this been corrupted! Nor is it to be wondered at, since the parents themselves have not been trained and educated." In a sermon of 1526: "Here are two doctrines, Law and Gospel. Of them we preach frequently, but very few there are who take it to heart. I hear that many are still so ignorant that they do not know the Ten Commandments nor are able to pray. It plainly shows that they are altogether careless. Parents ought to see what their children and family are doing. In the school at home they should learn these three. I hear that in the city, too, there are wicked people. We cannot enter the homes; parents, masters, and mistresses ought to be sufficiently skilled to require their children and servants to say the prayers before retiring. But they do not know any themselves. What, then, avails it that we do a great deal of preaching concerning the kingdom of Christ? I thought conditions had improved. I admonish you master – for it is your duty – to instruct the servants, the mistress, the maids, and the children; and it is publicly preached in church for the purpose that it may be preached at home." (W. 20 485.)

In his sermon of September 14, 1528, Luther declares that the Catechism is the laymen's Bible, which every one must know who wishes to be considered a Christian and to be admitted to the Lord's Supper. He then proceeds: "Hence all children should behave accordingly, and learn. And you parents are bound to have your children learn these things. Likewise you lords, take pains that your family, etc. Whoever does not know these things does not deserve any food. These five points are a brief summary of the Christian doctrine. When the question is put, 'What is the First Commandment?' every one should be able to recite: 'Namely this,'" etc. (W. 30, 1, 27.) Exhorting the people to attend the Catechism-services, Luther declared November 29, 1528: "Think not, ye housefathers, that you are freed from the care of your household when you say: 'Oh, if they are unwilling to go [to Catechism instruction], why should I force them? I am not in need of it.' You have been appointed their bishop and house-pastor; beware lest you neglect your duty toward them!" (27, 444.) On the following day, beginning the sermons he had announced Luther said: "Therefore I have admonished you adults to have your children and your servants, attend it [the Catechism-sermon], and also be present yourselves; otherwise we shall not admit you to Holy Communion. For if you parents and masters will not help us we shall accomplish little by our preaching. If I preach an entire year, the household comes, gapes at the walls and windows of the church, etc. Whoever is a good citizen is in duty bound to urge his people to learn these things; he should refuse them food unless, etc. If the servants complain, slam the door on them. If you have children, accustom them to learn the Ten Commandments, the Symbol, the Paternoster, etc. If you will diligently urge them, they will learn much in one year. When they have learned these things, there are everywhere in the Scriptures fine passages which they may learn next; if not all, at least some. For this reason God has appointed you a master, a mistress, that you may urge your household to do this. And this you are well able to accomplish: that they pray in the morning and evening, before and after meals. In this way they would be brought up in the fear of God. I am no idle prattler: I ask you not to cast my words to the winds. I would not think you so rude if I did not daily hear it. Every housefather is a priest in his own house, every housemother is a priestess; therefore see that you help us to perform the office of the ministry in your homes as we do in church. If you do, we shall have a propitious God, who will defend us from all evil. In the Psalm [78, 5] it is written: 'He appointed a law in Israel, which He commanded our fathers, that they should make them known to their children.'" (30, 1, 57.) In the same sermon: "Able teachers are necessary because of the great need, since parents do not concern themselves about this. But each master and mistress must remember that they are priests and priestesses over Hans and Gretchen," their sons and daughters.

In the same way Luther urges this matter in his Catechisms. For here we read: "Therefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it [the Catechism], or are learning, and, if they do not know it, to keep them faithfully at it." (575, 4.) "Likewise every head of a household is obliged to do the same with respect to his domestics, man-servants and maid-servants, and not to keep them in his house if they do not know these things and are unwilling to learn them. For a person who is so rude and unruly as to be unwilling to learn these things is not to be tolerated; for in these three parts everything that we have in the Scriptures is comprehended in short, plain and simple terms." (577, 17.) "Therefore let every father of a family know that it is his duty, by the injunction and command of God, to teach these things to his children, or have them learn what they ought to know. For since they are baptized and received into the Christian Church, they should also enjoy this communion of the Sacrament, in order that they may serve us and be useful to us; for they must all indeed help us to believe, love, pray, and fight against the devil." (773, 87.)

In confession and before visitors, housefathers were also to render account of the manner in which they discharged these duties. In his sermon of July 11, 1529, Luther said: "You will therefore instruct your children and servants according to this Catechism… For you have the Catechism in small and large books; therefore study it. You had the visitors, and you have furthermore those who will examine you housefathers and your household, that they may see how you have improved… You should have given money and property for it; yet you neglect it when it is offered freely; therefore you housefathers ought to be diligent students of this preaching, that as you learn you may instruct, discendo doceatis." (W. 29, 472; 30, 1, 121.)

91. German Services with German Catechism

With great emphasis Luther advocated diligent Catechism instruction in his Deutsche Messe (German Mass, i. e., German Service or German Order of Worship), which he completed toward the end of 1525 and published in 1526. Luther issued this Service "because German masses and services are everywhere insisted upon." The demand was made especially in the interest of the unlearned and the children, for whose benefit, according to Luther, all such measures were adopted. "For," says he, "we do not at all establish such orders for those who are already [advanced] Christians. … But we are in need of such orders for the sake of those who are still to become Christians or to grow stronger. Just as a Christian does not need Baptism, the Word, and Sacrament as a Christian, since he already has everything, but as a sinner. Chiefly, however, this is done for the sake of the unlearned and the young people, who should and must be exercised daily and brought up in the Scriptures, the Word of God, that they may become accustomed to the Scripture, skilled, fluent, and at home in it, in order that they may be able to defend their faith, and in time teach others and help to increase the kingdom of Christ. For their sake one must read, sing, preach, write, and compose. And if it would help and promote this aim, I would have all bells rung, all organs played, and everything that is capable of giving sound to sound forth. For the Catholic services are so damnable because they [the Papists] made laws, works, and merits of them, thereby smothering faith, and did not adapt them to the young and unlearned, to exercise them in the Scriptures, in the Word of God, but themselves clung to them [as works], regarding them as beneficial and necessary for salvation to themselves, that is the devil."

While Luther, in his German Worship, as well as in other places, favors also Latin masses, yet he demands that "for the sake of the unlearned laity" German services be introduced. And since the unlearned could be truly served only by instruction in the fundamental truths of Christianity, the Catechism, according to Luther, was to constitute a chief part in these services. "Very well," says he, "in God's name! First of all a clear, simple plain, good Catechism is needed in the German service. Catechism, however, is an instruction whereby heathen who desire to become Christians are taught and instructed in what they must believe, do, not do, and know concerning Christianity. Pupils who were accepted for such instruction and learned the faith before being baptized were therefore called catechumens. Nor do I know how to present this instruction, or teaching, in a form more simple than it already has been presented since the beginning of Christianity, and hitherto retained, to wit, the three parts: the Ten Commandments, the Creed, and the Lord's Prayer. These three parts contain in simple and brief form everything that a Christian must know. And since as yet we have no special congregation (weil man noch keine sonderliche Gemeinde hat), this instruction must proceed in the following manner, by preaching from the pulpit at various times or daily, as necessity demands, and by repeating and reading it to the children and servants at home in the houses morning and evening (if one would make Christians of them). Yet not only so that they memorize the words or recite them, as was done hitherto, but by questioning them part for part, and having them state in their answer what each part means and how they understand it. If all parts cannot be asked at one time, take one, the next day another. For if the parents or guardians are unwilling to take such pains with the young, either personally or through others the Catechism will never be established." (19, 76.) German Catechism in German services – such, then, was the slogan which Luther now sounded forth with ever-increasing emphasis.

92. Luther Illustrating Method of Procedure

According to Luther's German Worship, pastors were to preach the Catechism on Mondays and Tuesdays. To insure the desired results (memorizing and understanding the text), the children should be questioned, especially at home by the parents. Exemplifying such catechization, Luther writes: "For so shall they be asked: 'What do you pray?' Answer: 'The Lord's Prayer,' What do you mean by saying: 'Our Father who art in heaven?' Answer: 'That God is not an earthly, but a heavenly Father, who would make us rich and blessed in heaven,' 'What does "Hallowed be Thy name" mean?' Answer: 'That we should honor God's name and not use it in vain, lest it be profaned,' 'How, then, is it profaned and desecrated?' Answer: 'When we who are regarded as His children lead wicked lives, teach and believe what is wrong,' And so forth, what God's kingdom means; how it comes; what God's will is, what daily bread, etc. Likewise also of the Creed: 'What do you believe?' Answer: 'I believe in God the Father,' etc. Thereupon part for part, as leisure permits, one or two at a time. Thus: 'What does it mean to believe in God the Father Almighty?' Answer: 'It means that the heart trusts Him entirely, and confidently looks to Him for all grace, favor, help, and comfort, here and hereafter,' 'What does it mean to believe in Jesus Christ, His Son?' Answer: 'It means that the heart believes we should all be lost eternally if Christ had not died for us,' etc. In like manner one must also question on the Ten Commandments, what the first, the second, the third and other commandments mean. Such questions you may take from our Prayer-Booklet, where the three parts are briefly explained, or you may formulate others yourself, until they comprehend with their hearts the entire sum of Christian knowledge in two parts, as in two sacks, which are faith and love. Let faith's sack have two pockets; into the one pocket put the part according to which we believe that we are altogether corrupted by Adam's sin, are sinners and condemned, Rom. 5, 12 and Ps. 51, 7. Into the other pocket put the part telling us that by Jesus Christ we have all been redeemed from such corrupt, sinful, condemned condition, Rom. 5, 18 and John 3, 16. Let love's sack also have two pockets. Into the one put this part, that we should serve, and do good to, every one, even as Christ did unto us, Rom. 13. Into the other put the part that we should gladly suffer and endure all manner of evil." (19, 76.)

In like manner passages of Scripture were also to be made the child's property, as it were; for it was not Luther's idea that instruction should cease at the lowest indispensably necessary goal (the understanding of the text of the chief parts). In his German Order of Worship he goes on to say: "When the child begins to comprehend this [the text of the Catechism], accustom it to carry home passages of Scripture from the sermons and to recite them to the parents at the table, at meal-time, as it was formerly customary to recite Latin, and thereupon to store the passages into the sacks and pockets, as one puts pfennige, and groschen, or gulden into his pocket. Let the sack of faith be, as it were, the gulden sack. Into the first pocket let this passage be put, Rom. 5: 'By one man's disobedience many were made sinners': and Ps. 51: 'Behold, I was shapen in iniquity, and in sin did my mother conceive me,' Those are two Rheinish gulden in the pocket. The other pocket is for the Hungarian gulden, such as this passage, Rom. 5: 'Christ was delivered for our offenses, and was raised again for our justification:' again, John 1: 'Behold the Lamb of God, which taketh away the sin of the world,' That would be two good Hungarian gulden in the pocket. Let love's sack be the silver sack. Into the first pocket belong the passages of well-doing, such as Gal. 5: 'By love serve one another'; Matt. 25: 'Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.' That would be two silver groschen in the pocket. Into the other pocket this passage belongs, Matt. 5: 'Blessed are ye when men shall persecute you for My sake;' Heb. 12: 'For whom the Lord loveth He chasteneth: He scourgeth every son whom He receiveth.' Those are two Schreckenbergers [a coin made of silver mined from Schreckenberg] in the pocket." (19, 77f.)

Believing that understanding, not mere mechanical memorizing, of the Catechism is of paramount import, Luther insisted that the instruction must be popular throughout. Preachers and fathers are urged to come down to the level of the children and to prattle with them, in order to bring the Christian fundamentals home even to the weakest and simplest. In his German Mass Luther concludes the chapter on instruction as follows: "And let no one consider himself too wise and despise such child's play. When Christ desired to train men He had to become a man. If we are to train children, we also must become children with them. Would to God that such child's play were carried on well; then we should in a short time see a great wealth of Christian people, and souls growing rich in the Scriptures and the knowledge of God until they themselves would give more heed to these pockets as locos communes and comprehend in them the entire Scriptures; otherwise they come daily to hear the preaching and leave again as they came. For they believe that the object is merely to spend the time in hearing, no one intending to learn or retain anything. Thus many a man will hear preaching for three, four years and still not learn enough to be able to give account of his faith in one particular, as I indeed experience every day. Enough has been written in books. True, but not all of it has been impressed on the hearts." (19, 78.)