Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church

by F. Bente

112. The Part "Of Confession."

The Small Catechism did not spring from Luther's mind finished and complete at one sitting. Originally he considered the first three chief parts as constituting the Catechism. Before long, however, he added the parts of Baptism and the Lord's Supper. These five parts are for the first time mentioned in the German Order of Worship, and printed together in the Booklet for Laymen and Children. The Introduction to the Large Catechism also offers no more. The chart and book editions added as real parts of the Catechism (the Booklets of Marriage and of Baptism cannot be viewed as such) the Benedicite and Gratias, the Morning and Evening Prayers, the Table of Duties, and Confession. It is the last of these parts which played a peculiar role in the history of the Small Catechism. Albrecht writes: "In the textual history of the Small Catechism, Confession (besides the Table of Duties) is the most restless and movable part. In the Low German editions since 1531 and 1534 it is found after the Lord's Supper as a sort of sixth chief part. In individual instances it is entirely omitted. On the other hand, in elaborations of the Catechism, notably in the Nuernberg Catechism-sermons, it is supplanted by the Office of the Keys, and in later prints also combined with it or otherwise recast." (W. 30, 1, 607.)

As for Luther, evidently, as soon as he began to work on the Catechism, he planned to include also a part on Confession. Among the charts there were already those which dealt with Confession. In fact, Luther must have here treated this part at comparative length. For Roerer reports that the price of the Confession charts was three pfennige, whereas the price of the Sacrament charts was two pfennige. Yet nothing of Confession was embodied in the first book edition of the Small Catechism. The first edition also of the Large Catechism had no part treating of Confession. But the second Wittenberg edition, of 1529 appeared "augmented with a new instruction and admonition concerning Confession." Likewise the "augmented and improved" Small Catechism of 1529, superscribed, "Enchiridion," contained a "Short Form how the Unlearned shall Confess to the Priest. Eine kurze Weise zu beichten fuer die Einfaeltigen, dem Priester." This Form was not to serve the pastor in admonishing, etc., but Christians when going to confession. Possibly it was one of the charts which Roerer, March 16, mentioned as novelties. The addition of this part was, no doubt, caused by Luther himself. This is supported by the fact that Sauermann's translation, which appeared by Luther's "advice and order," also contained it. And while in the German book edition it was found in the Appendix, following the Booklet on Baptism, Sauermann inserted it between Baptism and the Lord's Supper with the superscription: "How schoolmasters ought in simplest manner to teach their boys a brief form of confession. Quo pacto paedagogi suos pueros brevem confitendi rationem simplicissime docere debeant." Evidently this, too, was done with Luther's approval (auctoris consilio et iussu). "Thus Luther at that time already," says Albrecht, "selected this place for Confession and retained it later on, when [1531] he furnished another form of confession for the Catechism which to him seemed more appropriate." The gradual insertion of a new chief part (of Confession and Absolution) between Baptism and the Lord's Supper was therefore entirely according to Luther's mind; indeed, it had virtually been carried out by him as early as 1529.

The original part Of Confession, however, was no catechetical and doctrinal part in the proper sense of the word, but purely a liturgical formula of Confession, even the Absolution being omitted. It merely contained two confessions similar to the forms found in the Book of Concord, page 552, sections 21 to 23. Hence Luther, in the edition of 1531, replaced it with a catechetico-liturgical form entitled, "How the Unlearned Should be Taught to Confess." It is identical with the one found in the Book of Concord of 1580, save only that the original contained the words, "What is Confession? Answer," which are omitted in the German Concordia. Luther placed the part Of Confession between Baptism and the Lord's Supper, thereby actually making this the fifth and the Lord's Supper the sixth chief part. And when later on (for in Luther's editions the chief parts are not numbered) the figures were added, Confession could but receive the number 5, and the Lord's Supper, 6. Thus, then, the sequence of the six parts, as found in the Book of Concord, was, in a way, chosen by Luther himself.

113. Office of the Keys and Christian Questions.

The three questions on the Office of the Keys in the fifth chief part form the most important and independent addition to Luther's Small Catechism. However, they are not only in complete agreement with Luther's doctrine of Absolution, but, in substance, also contained in what he himself offered in the part Of Confession. For what Luther says in paragraphs 26 to 28 in a liturgical form is expressed and explained in the three questions on the Office of the Keys in a doctrinal and catechetical form. Not being formulated by Luther, however, they were not received into the Book of Concord. In the Nuernberg Text-Booklet of 1531 they are placed before Baptism. Thence they were taken over into the Nuernberg Children's Sermons of 1533 as a substitute for Luther's form of Confession. Andrew Osiander, in the draft of his Church Order of 1531, in the article on "Catechism and the Instruction of Children," added as sixth to the five chief parts: "Of the Keys of the Church, or the Power to Bind and to Unbind from Sins," quoting as Bible-verse the passage: "The Lord Jesus breathed on His disciples," etc. Brenz, though not, as frequently assumed, the author of the Nuernberg Catechism, also contributed toward introducing and popularizing this part of the Catechism. In his Questions of 1535 and 1536, which appeared in the Appendix to the Latin translation of Luther's Large Catechism, he offered an original treatment to the Keys of Heaven, as the sixth chief part, on the basis of Matt. 16, 19; Luke 19, 16; John 20, 22f. Thirty-six years after the first publication of Luther's Catechisms, Mathesius, in his Sermons on the Life of Luther, also speaks of six chief parts of catechetical instruction; but he enumerates Absolution as the part between Baptism and the Lord's Supper, hence as the fifth chief part of the Catechism.

As to the Christian Questions for Those Who Intend to Go to the Sacrament, it was claimed very early that Luther was the author. They were first published in 1549, and a number of separate impressions followed. After 1558 they are usually found in the appendix to the Small Catechism. The Note, "These questions and answers," etc., designating Luther as the author, first appeared in an edition of 1551. Together with this note, the Questions are found in an undated Wittenberg edition of the Small Catechism, which appeared about 1560, containing pictures dated 1551. Referring to this edition, the Wittenberg proof-reader, Christopher Walther, in a polemical writing (1566) against Aurifaber, asserted that the Questions were not written by Luther, but by John Lang of Erfurt (+ 1548). The question at issue has not yet been decided. For while the contents of the Questions reproduce, from beginning to end, Luther's thoughts, and the last answers are almost literally taken from the Large Catechism, we have no evidence that Luther compiled them; but, on the other hand, also no convincing proof against this. Claus Harms and Koellner asserted that Luther is the author of the Questions, while Kliefoth and Loehe declared it as probable.—The Introduction to the Ten Commandments, "I the Lord, thy God," and the Doxology, at the close of the Lord's Prayer, were added after Luther's death.

114. The Table of Duties—Haustafel.

The eighth and last chart of the Catechism differed from the preceding ones in that it was superscribed: "Table of Duties (Haustafel), Consisting of Certain Passages of Scripture for Various Holy Orders and Stations. Whereby These are to be Admonished, as by a Special Lesson, Regarding Their Office and Service." The exact time when Luther drew up this Table is not known. The latest date to which its composition can be assigned is the end of April or the beginning of May, 1529. It may, however, be questioned whether it was published at all as a placard. The two groups of passages: "What the Hearers Owe to Their Pastors," and: "What Subjects Owe to Their Government," are probably not from Luther. Following are the grounds supporting this view: 1. They are not contained in the German editions but appeared for the first time in the Latin translation. 2. Their superscriptions differ in form from those of the other groups. 3. They adduce quite a number of Bible-verses, and repeat some already quoted, e.g., 1 Tim. 2, 1, Rom. 13, 1. The German Book of Concord omitted these passages, while the Latin Concordia of 1580 and 1584 embodied them. Albrecht writes: "The Table of Duties is an original part of the Catechism, bearing a true Lutheran stamp. But it was old material worked over, as is the case almost throughout the Small Catechism." "The oft-repeated assertion, however, that the Table of Duties was borrowed from the catechism of the Waldensians or Bohemian Brethren, is not correct. For this Table is not found in the Catechism of the Brethren of 1522, with which Luther was acquainted, but first in Gyrick's Catechism of 1554, in which Lutheran material is embodied also in other places." (W. 30, 1, 645.)

The confession books of the Middle Ages, however, which classified sins according to the social estates, and especially John Gerson's tract (De Modo Vivendi Omnium Fidelium reprinted at Wittenberg 1513), which treated of the offices of all sorts of lay-people in every station of life, may have prompted Luther to draw up this Table. But, says Albrecht, "it certainly grew under his hand into something new and characteristic. The old material is thoroughly shortened, sifted, supplemented, newly arranged, recast. While Gerson's tract throughout bears the stamp of the Middle Ages, Luther's Table of Duties, with its appeal to the Scriptures alone, its knowledge of what is a 'holy estate,' its teaching that, as divine ordinances, civil government and the household (when embraced by the common order of Christian love) are equally as holy as the priesthood, reveals the characteristic marks of the Reformer's new ideal of life, which, rooting in his faith, and opposed to the hierarchy and monkery of the Middle Ages, as well as to the fanaticism of the Anabaptists, became of far-reaching importance for the entire moral thought of the succeeding centuries." (647.)