Kitabı oku: «Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church», sayfa 19

93. Value Placed on Memorizing

Modern pedagogs have contended that Luther's method of teaching the Catechism unduly multiplies the material to be memorized, and does not sufficiently stress the understanding. Both charges, however, are without any foundation. As to the first, it is true that Luther did not put a low estimate on the memorizing of the Catechism. In the Large Catechism he says: "Therefore we must have the young learn the parts which belong to the Catechism or instruction for children well, and fluently and diligently exercise themselves in them and keep them occupied with them. Hence 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, or are learning, and, if they do not know it, to keep them faithfully at it." (575, 3f.) Again: "These are the most necessary parts which one should first learn to repeat word for word, and which our children should be accustomed to recite daily when they arise in the morning, when they sit down to their meals, and when they retire at night; and until they repeat them, they should be given neither food nor drink." (577, 15.)

According to the Preface to the Small Catechism, the teacher is to abide with rigid exactness by the text which he has once chosen and have the children learn it verbatim. "In the first place," says Luther, "let the preacher above all be careful to avoid many kinds of or various texts and forms of the Ten Commandments, the Lord's Prayer, the Creed, the Sacraments, etc., but choose one form to which he adheres, and which he inculcates all the time, year after year. For young and simple people must be taught by uniform, settled texts and forms, otherwise they easily become confused when the teacher to-day teaches them thus, and in a year some other way, as if he wished to make improvements, and thus all effort and labor will be lost. Also our blessed fathers understood this well; for they all used the same form of the Lord's Prayer, the Creed, and the Ten Commandments. Therefore we, too, should teach the young and simple people these parts in such a way as not to change a syllable, or set them forth and repeat them one year differently than in another. Hence, choose whatever form you please, and adhere to it forever. But when you preach in the presence of learned and intelligent men, you may exhibit your skill and may present these parts in as varied and intricate ways and give them as masterly turns as you are able. But with the young people stick to one fixed, permanent form and manner, and teach them, first of all, these parts, namely, the Ten Commandments, the Creed, the Lord's Prayer, etc., according to the text, word for word, so that they, too, can repeat it in the same manner after you and commit it to memory." (533, 7ff.) Thus Luther indeed placed a high value on exact memorizing of the Catechism.

As to the quantity of memorizing, however, Luther did not demand more than even the least gifted were well able to render. He was satisfied if they knew, as a minimum, the text of the first three chief parts and the words of institution of Baptism and the Lord's Supper. (579, 22. 25.) That was certainly not overburdening even a weak memory. Luther was right when he declared in his Short Form of the Ten Commandments, of 1520: In the three chief parts everything "is summed up with such brevity and simplicity that no one can complain or offer the excuse that it is too much or too hard for him to remember what he must know for his salvation." (W. 7, 204.)

Self-evidently, it was not Luther's opinion that instruction or memorizing should end here. In the Preface to the Small Catechism he says: "In the third place, after you have thus taught them this Short Catechism, then take up the Large Catechism, and give them also a richer and fuller knowledge. Here explain at length every commandment, petition, and part with its various works, uses, benefits, dangers, and injuries as you find these abundantly stated in many books written about these matters." (535, 17.) Then, as Luther often repeats, Bible-verses, hymns, and Psalms were also to be memorized and explained. Nor did he exclude the explanation of the Small Catechism from the material for memorizing. For this very reason he had written the Small Catechism in questions and answers, because he wished to have it learned, questioned, and recited from memory. "However," says Luther in the Large Catechism "for the common people we are satisfied with the three parts, which have remained in Christendom from of old." (575, 5.) As far, then, as the material for memorizing is concerned, Luther certainly did not demand more than even the least gifted were well able to render.

94. Memorizing to Serve Understanding

The second charge, that Luther attached no special importance to the understanding of what was memorized, is still more unfounded. The fact is that everywhere he was satisfied with nothing less than correct understanding. Luther was a man of thought, not of mere sacred formulas and words. To him instruction did not mean mere mechanical memorizing, but conscious, personal, enduring, and applicable spiritual appropriation. Says he: "However, it is not enough for them to comprehend and recite these parts according to the words only, but the young people should also be made to attend the preaching, especially during the time which is devoted to the Catechism, that they may hear it explained, and may learn to understand what every part contains, so as to be able to recite it as they have heard it, and, when asked, may give a correct answer, so that the preaching may not be without profit and fruit." (579, 26.) In the Preface to the Small Catechism, Luther instructs the preachers: "After they [the children] have well learned the text then teach them the sense also, so that they know what it means." (535, 14.) Correct understanding was everything to Luther. Sermons in the churches and catechizations at home were all to serve this purpose.

In the same interest, viz., to enrich the brief text of the Catechism and, as it were, quicken it with concrete perceptions, Luther urged the use of Bible-stories as illustrations. For the same reason he added pictures to both of his Catechisms. His Prayer-Booklet contained as its most important part the text and explanation of the Catechism and, in addition, the passional booklet, a sort of Bible History. To this Luther remarks: "I considered it wise to add the ancient passional booklet [augmented by Luther] to the Prayer-Booklet, chiefly for the sake of the children and the unlearned, who are more apt to remember the divine histories if pictures and parables are added, than by mere words and teaching, as St. Mark testifies, that for the sake of the simple Christ, too, preached to them only in parables." (W. 10, 2, 458.) Indeed, Luther left no stone unturned to have his instruction understood. On words and formulas, merely memorized, but not appropriated intellectually, he placed but little value.

Memorizing, too, was regarded by Luther not as an end in itself, but as a means to an end. It was to serve the explanation and understanding. And its importance in this respect was realized by Luther much more clearly than by his modern critics. For when the text is safely embedded, as it were, in the memory, its explanation is facilitated, and the process of mental assimilation may proceed all the more readily. In this point, too, the strictures of modern pedagogs on Luther's Catechism are therefore unwarranted. Where Luther's instructions are followed, the memory is not overtaxed, and the understanding not neglected.

The instruction advocated by Luther differed fundamentally from the mechanical methods of the Middle Ages. He insisted on a thorough mental elaboration, by means of sermons, explanations, questions and answers, of the material memorized, in order to elevate it to the plane of knowledge. With Luther we meet the questions: "What does this mean? What does this signify? Where is this written? What does it profit?" He engages the intellect. The Table of Christian Life of the Middle Ages, which "all good Christians are in duty bound to have in their houses, for themselves, their children, and household," is regarded by Cohrs as a sort of forerunner of Luther's Small Catechism. "At the same time, however," Cohrs adds, "it clearly shows the difference between the demands made by the Church of the Middle Ages and the requirements of the Evangelical Church; yonder, numerous parts without any word of explanation, sacred formulas, which many prayed without an inkling of the meaning; here, the five chief parts, in which the emphasis is put on 'What does this mean?'" (Herzog, R. 10, 138.)

It was due to the neglect of Christian teaching that Christendom had fallen into decay. Force on the part of the popes and priests and blind submission on the part of the people had supplanted instruction and conviction from the Word of God. Hence the cure of the Church, first of all, called for an instructor in Christian fundamentals. And just such a catechist Luther was, who made it his business to teach and convince the people from the Bible. Indeed, in his entire work as a Reformer, Luther consistently appealed to the intellect, as was strikingly demonstrated in the turmoil which Carlstadt brought about at Wittenberg. Instruction was the secret, was the method, of Luther's Reformation. In the Preface to the Small Catechism he says that one cannot and must not force any one to believe nor drive any one to partake of the Sacrament by laws, lest it be turned into poison, that is to say, lest the very object of the Gospel, which is spontaneous action flowing from conviction, be defeated. (539, 24; 535, 13.)

95. Manuals Preceding Luther's Catechism

When Luther, in his German Order of Worship, sounded the slogan: German services with German instruction in Christian fundamentals! he did not lose sight of the fact that this required certain helps for both parents and preachers. A book was needed that would contain not only the text to be memorized, but also necessary explanations. Accordingly, in his German Order of Worship, Luther referred to his Prayer-Booklet as a help for instruction. However, the Brief Form of the Ten Commandments, etc., incorporated in the Prayer-Booklet, was not adapted for children and parents, as it was not drawn up in questions and answers. To the experienced teacher it furnished material in abundance, but children and parents had need of a simpler book. Hardeland says: "It is certain that Luther in 1526 already conceived the ideal catechism to be a brief summary of the most important knowledge [in questions and answers], adapted for memorizing and still sufficiently extensive to make a thorough explanation possible, at once confessional in its tone, and fitted for use in divine service." (Katechismusgedanken 2.) But if Luther in 1526 had conceived this idea, it was not carried out until three years later.

However, what Luther said on teaching the Catechism by questions and answers, in the German Order of Worship, was reprinted repeatedly (probably for the first time at Nuernberg) under the title: "Doctor Martin Luther's instruction how to bring the children to God's Word and service, which parents and guardians are in duty bound to do, 1527." This appeal of Luther also called forth quite a number of other explanations of the Catechism. Among the attempts which appeared before Luther's Catechisms were writings of Melanchthon, Bugenhagen, Eustasius Kannel, John Agricola, Val. Ickelsamer, Hans Gerhart, John Toltz, John Bader, Petrus Schultz, Caspar Graeter, Andr. Althamer, Wenz. Link, Conr. Sam, John Brenz, O. Braunfels, Chr. Hegendorfer, Caspar Loener, W. Capito, John Oecolampad, John Zwick, and others. The work of Althamer, the Humanist and so-called Reformer of Brandenburg-Ansbach, was the first to bear the title "Catechism." As yet it has not been ascertained whether, or not, Luther was acquainted with these writings. Cohrs says: "Probably Luther followed this literature with interest, and possibly consulted some of it; the relationship is nowhere close enough to exclude chance; still the frequent allusions must not be overlooked; as yet it cannot be simply denied that Luther was influenced by these writings." On the other hand, it has been shown what an enormous influence Luther exercised on that literature, especially by his Brief Form and his Prayer-Booklet. "In fact," says Cohrs, "Luther's writings can be adduced as the source of almost every sentence in most of these books of instruction." (W. 30, 1, 474.) Evidently, Luther's appeal of 1526 had not fallen on deaf ears.

96. Luther's Catechetical Publications

Luther not only stirred up others to bring the Catechism back into use, but himself put his powerful shoulder to the wheel. From the very beginning he was, time and again, occupied with reading the text of the Catechism to the people, and then explaining it in sermons. From the end of June, 1516, to Easter, 1517, he preached on the Ten Commandments and the Lord's Prayer. (W. 1, 394; 2, 74; 9, 122.) In 1518 the explanation of the Ten Commandments appeared in print: "Decem Praecepta Wittenbergensi Praedicata Populo. The Ten Commandments Preached to the People of Wittenberg." (1, 398. 521.) Oecolampadius praised the work, saying that Luther had here "taken the veil from the face of Moses." Sebastian Muenster said: Luther explains the Ten Commandments "in such a spiritual, Christian, and Evangelical way, that its like cannot be found, though many teachers have written on the subject." (1, 394.) Agricola published Luther's sermons on the Lord's Prayer at the beginning of 1518 with some additions of his own, which fact induced Luther to publish them himself. April 5, 1519, his Explanation of the Lord's Prayer in German appeared in print. It was intended for the plain people, "not for the learned." (2, 81 to 130.) July 2, 1519, the Humanist Beatus Rhenanus wrote to Zwingli that he would like to see this explanation of the Lord's Prayer offered for sale throughout all Switzerland, in all cities, markets, villages, and houses. Mathesius reports: "At Venice Doctor Martin's Lord's Prayer was translated into Italian, his name being omitted. And when the man saw it from whom the permission to print it was obtained, he exclaimed: Blessed are the hands that wrote this, blessed the eyes that see it, and blessed will be the hearts that believe this book and cry to God in such a manner." (W. 2, 75.) This work passed through many editions. In 1520 it appeared in Latin and Bohemian, and as late as 1844 in English. March 13, 1519, Luther wrote to Spalatin: "I am not able to turn the Lord's Prayer [Explanation of the Lord's Prayer in German of 1518] into Latin, being busy with so many works. Every day at evening I pronounce the commandments and the Lord's Prayer for the children and the unlearned, then I preach." (Enders 1, 449.) Thus Luther preached the Catechism, and at the same time was engaged in publishing it.

The Brief Instruction How to Confess, printed 1519, was also essentially an explanation of the Ten Commandments. It is an extract from Luther's Latin work, Instructio pro Confessione Peccatorum, published by Spalatin. Luther recast this work and published it in March, 1520, entitled: Confitendi Ratio. (W. 2, 59. 65.) As a late fruit of his Explanation of the Lord's Prayer in German there appeared, in 1519, the Brief Form for Understanding and Praying the Lord's Prayer which explains it in prayers. (6, 11-19.) In 1519 there appeared also his Short and Good Explanation Before Oneself and Behind Oneself ("vor sich und hinter sich") a concise explanation how the seven petitions must be understood before oneself ("vor sich"), i. e., being ever referred to God, while many, thinking only of themselves, put and understand them behind themselves ("hinter sich"). (6, 21. 22.) June, 1520, it was followed by the Brief Form of the Ten Commandments, the Creed, the Lord's Prayer, a combination of the revised Brief Explanation of the Ten Commandments, of 1518, and the Brief Form for Understanding the Lord's Prayer, of 1519, with a newly written explanation of the Creed. With few changes Luther embodied it in his Prayer-Booklet, which appeared for the first time in 1522. Here he calls it a "simple Christian form and mirror to know one's sins, and to pray." The best evidence of the enthusiastic reception of the Prayer-Booklet are the early editions which followed hard upon each other, and the numerous reprints during the first years. (10, 2, 350-409.) In 1525 Luther's sermons on Baptism, Confession, and the Lord's Supper were also received into the Prayer-Booklet, and in 1529 the entire Small Catechism.

After his return from the Wartburg, Luther resumed his Catechism labors with increased energy. March 27 Albert Burer wrote to Beatus Rhenanus: "Luther intends to nourish the weak, whom Carlstadt and Gabriel aroused by their vehement preaching, with milk alone until they grow strong. He daily preaches the Ten Commandments." At Wittenberg special attention was given to the instruction of the young, and regular Catechism-sermons were instituted. In the spring of 1521 Agricola was appointed catechist of the City Church, to instruct the young in religion. Lent 1522 and 1523, Luther also delivered Catechism-sermons, Latin copies of which have been preserved. In the same year Bugenhagen was appointed City Pastor, part of his duties being to deliver sermons on the Catechism, some of which have also been preserved.

Maundy Thursday, 1523, Luther announced that instead of the Romish confession, abolished during the Wittenberg disturbances, communicants were to announce for communion to the pastor and submit to an examination in the Catechism. As appears from Luther's Formula Missae of this year, the pastor was to convince himself whether they were able to recite and explain the words of institution by questioning them on what the Lord's Supper is, what it profits, and for what purpose they desired to partake of it. (12, 215. 479.) To enable the people to prepare for such examination, Luther (or Bugenhagen, at the instance of Luther) published a few short questions on the Lord's Supper, culled from one of Luther's sermons. This examination became a permanent institution at Wittenberg. In a sermon on the Sacrament of 1526, Luther says: "Confession, though it serve no other purpose, is a suitable means of instructing the people and of ascertaining what they believe, how they learn to pray, etc., for else they live like brutes. Therefore I have said that the Sacrament shall be given to no one except he be able to give an account of what he receives [in the Sacrament] and why he is going. This can best be done in confession." (19, 520.)

Furthermore, on Sundays, after the sermon, the Catechism was read to the people, a custom which likewise became a fixture in Wittenberg. According to a small pamphlet of 1526, entitled, "What Shall be Read to the Common People after the Sermon?" it was the text of the five chief parts that was read. (Herz., R. 10, 132.) These parts came into the hands of the people by means of the Booklet for Laymen and Children, of 1525, written probably by Bugenhagen. He also reorganized the Wittenberg school which the fanatics had dissolved; and, self-evidently, there, too, Catechism instruction was not lacking. In a similar way religious instruction of the young was begun at other places, as appears, for example, from the Opinions on Reformation by Nicolaus Hausmann (Zwickau), of 1523 and 1525. Melanchthon's Instructions for Visitors (Articuli de quibus egerunt per visitatores), drawn up in 1527, and used in the visitation of 1528 and 1529 as the guide by which pastors were examined, and pointing out what they should be charged to do, provide, above all, for Catechism-preaching on every Sunday, and give instructions for such sermons. (C. R. 26, 9. 48.)

Thus Luther's strenuous efforts at establishing the Catechism were crowned with success. In the Apology of 1530 Melanchthon declares triumphantly: "Among the opponents there is no Catechism, although the canons require it. Among us the canons are observed, for pastors and ministers instruct the children and the young in God's Word, publicly and privately." (526, 41.)