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.