Since this Catechism, as I have shown before, is a splendid and excellent book, it has set itself in a very high esteem. Of this, there are many unobjectionable proofs and clear characteristics. As soon as it came to light, it was introduced into the churches and schools, and it was decreed that according to it the children and the simple should be instructed in catechetical truths. Philipp Melanchthon seems to have looked at this when he wrote in the "Apology of the Augsburg Confession": "With us the canons are kept that the pastors and church servants publicly and at home instruct the children and youth in God's Word, and the catechism is not a child's work, like carrying flags, candles, but an almost (very) useful instruction." In 1580, the Elector of Saxony, August, ordered the pastors and church servants to teach in churches and schools no other catechism than the one Luther had printed, and to read it in the villages every Sunday before the Gospel in its entirety, but without the interpretation. Thus in the General Articles No. IV. One could cite many more such things. But it did not remain at that, but this Catechism has also gained a symbolic reputation and has been placed together with the Great Catechism among the symbolic books of our Protestant Church and this confession has been made of it in the "Concordia Formula": "And because such things also concern the common laity and the blessedness of the same souls, we also confess to the small and great Catechism of Doctor Luther, as
Both Catechismi: written in Luther's Tomis (works), as to the layman's Bible, therein comprehending all that is widely dealt with in holy Scripture and necessary for a Christian man to know for his salvation". This was indicated even more clearly in the "Declaratio" with the following words: "Because these highly important things also concern the common man and laymen, who, for the sake of their salvation, must nevertheless, as Christians, distinguish between pure and false doctrine, we also unanimously confess to the small and large Catechism of D. Luther's small and large catechism, as written by him and incorporated into his tomis, because they have been unanimously approved by all churches related to the Augsburg Confession, accepted and publicly used in churches, schools and homes, and because in them the Christian doctrine from God's Word has also been understood in the most correct and simple way for the simple laymen, and has been explained in the same form in a necessary manner. They are both in the Concordia Book after the Schmalkaldic Articles; but since they were written and published earlier than these articles, and also earlier than the Augsburg Confession and its Apology, it can be seen that this order was not based on the time of writing and publication. Presumably, they were published after the other symbolic books now mentioned, because the latter were produced and published by public order and in the name of all protesting states, while Luther issued these on his own godly impulse and only under his own name. All of these writings already existed and had been given a symbolic status when the Concordia formula was suspended, as can be seen from the above-mentioned testimonies of this formula, which is also the reason why the two Catechisms were given their place before the Concordia formula. However, before the Concordia book was compiled and brought to light, this order was found in the so-called "Thuringian collection" of some symbolic books, in the so-called Corpus doctrinae christianae Thuringicum of 1571,
and placed the two catechisms immediately after the three old creeds, the Apostolic, Nicene and Athanasian, and before the Augsburg Confession. In the preface of this "Thuringian Collection", which consists of the decree issued by Duke Johann Wilhelm, it says among other things: "Because Luther's small and large catechisms were the first to produce great fruit and, as Luther says, wonders in the Christianity of the German country, as is known to all Christians, we also want to have the same catechisms, as we were instructed and educated in them from our youth, included in our and this country's confession, along with Luther's other books. Thus, in the collection that came to light by order of Julius, Duke of Brunswick and Lüneburg, in the so-called Corpus doctrinae Julium of 1576, Luther's two catechisms also precede the Augsburg Confession and follow immediately after the three so-called general creeds. The same can be seen in the symbolic writings, which were compiled for the use of the Nuremberg church. They have the inscription: "Twelve theological writings of both old and young teachers for the benefit of the studying youth and young prospective church servants" and came to light through the care of Joh. Saubert in 1646. It is easy to see that this order was based on the times and that the catechisms were given their place before the Augsburg Confession and the other symbolic books because they were written and published earlier than the latter. Although they are catechisms and such books are not actually written to the end that they should be symbolic writings, it can happen and is not unusual that a symbolic reputation is attached to them. Dr. Buddeus notes this in the "Isagoge ad theolog. univers.", libr. II, cap. 2, § 7, p. 481.
§X.
The great reputation of this catechism we have first seen in its many edi-
tions a proof. It came out in three ways. For once it was specially printed, and this happened so often that one can almost not count such imprints. When the pious Joh. Mathesius in the "Sechste Predigt von der Historie des Herrn D. Martin Luther" (Sixth Sermon on the History of D. Martin Luther), p. 57, remembers it and reports that Luther brought it to light, he adds: "In our time, praise God, more than a hundred thousand copies are said to have been printed and brought into all kinds of languages and with heaps into foreign countries and into all Latin and German schools. If he was able to write this in his time, how great may not be the number of special editions of this book, if one should determine them according to the present times! Since certain collections of Luther's writings, both Latin and German, have been made and printed together, the two Catechisms have not remained behind, but have been included as the most distinguished books in the Latin and German languages, as the Wittenberg, Jena, Altenburg and Leipzig parts show, which also constitutes a special kind of their publication. In addition, they have been printed along with other symbolic writings, as I noted earlier, and have been added to many other books. He who claims that no book has been printed so many times in our country as Luther's Little Catechism is probably not mistaken.
[As far as the first editions and the gradual completion of the text of the Small Catechism are concerned, we give here the result of the latest investigations. In the first edition of 1529, which is known only from reprints and a Low German translation, the above-mentioned main sections and additions are already found; only in the third main section the salutation of the Lord's Prayer with explanation is still missing, in the fifth main section the question: "How can eating and drinking do such great things? In the house table the sentences of the bishops and authorities are included without the corresponding sentences of the subordinates. In the second edition of 1529, of which there are
a defective original edition is in the Germanic Museum in Nuremberg, the question "How can bodily eat and drink" etc. and between baptism and the Lord's Supper "A short instruction to confess" were added. In the third edition of 1531 one also reads the address of the Lord's Prayer, with the explanation: "God wants to entice us with it" etc. The instructions for confession are here already broken down into the familiar three questions. In 1542 the house tablet was completed and after Luther's death the doctrinal piece "Vom Amt der Schlüssel" was included. Cf. v. Zezschwitz, Catechetics, II, pp. 323-326. Köstlin, Martin Luther, II, 55-57.
It should be briefly pointed out that already in the writings of the Church Fathers and in Luther's earlier writings, identical or similar sentences can be found in Luther's explanation of the Catechism, so that Luther carefully chose the expressions and also used the sayings of the Fathers when he wrote the text of the Catechism. Compare v. Zezschwitz, Katechetik, II, 316-323. 329-355. D. Red.]
§ XI.
Both catechisms were written by the blessed Luther in German, and this brought with it the intention that he had in this work, namely, so that he could remedy the gross ignorance that he had perceived during the above-mentioned visitation and give the teachers as well as the listeners a book in their hands, according to which the instruction could be arranged and the knowledge of the catechetical truths could be promoted. The Little Catechism has been translated from this original language into many others, and this again gives us proof that its reputation is great, and the esteem in which it is held is not small. I would have to spread myself far and exceed the limits of this preface if I wanted to enumerate all such translations and make an exact list of them; therefore, it may be enough if I mention only a few of them, namely the following:
1) the Latin one, which was prepared by Joh. Lonicer and published in Marburg as early as 1529;
2) the Greek, such translations have provided various, as, besides the Joachim Camerarius, Michael Neander, whose "Catechismus minor, graeco idiomate expositus", at Basel 1564 to the appearance, also 1558 there is printed; Joh. Mylius, of whose version several editions are available and among them is also one, over which the said Neander has supervised and increased it with a lengthy preface and various additions; Nicolaus Selnecker in "Catechesis Martini Lutheri minor graeco - latina et ejusdem repetitio, additis definitionibus et quaestionibus de praecipuis doctrinae christianae capitibus instituta", Leipzig 1577; likewise Job Magdeburg in "Sententiae sacrae et apostolicae sanctorum Pauli, Petri, loannis etc."., graece et latine, in locos communes collectae, una cum catechesi D. Martini Lutheri", Basel 1562 and Leipzig 1589, the latter edition under this inscription: "Catechesis D. Martini Lutheri", was printed in Greek and Latin. To these are added Martin Crusius and Joh. Posselius, who also translated this Catechism into Greek, as there was no lack of those who translated it into Greek verses. This is from Laur. Rhodomann, Matthäus Goth and Paul Viccius, as Fabricius states in "Centifol. Luther.", p. 288;
3) the Hebrew one, which we have to thank Johann Clajus, Rector in Nordhausen. He had the Catechism printed in four languages at the same time, in German, Latin, Greek according to the previously mentioned translation of Joh. Mylius, and in Hebrew, into which language he had translated it himself. It appeared under the title: Catechesis D. M. Lutheri minor, germanice, latine, graece et ebraice, 1572" and was subsequently printed several times. In 1599 it was also published in Wittenberg, after Conrad Neander had changed the Hebrew translation, added the part about confession and the two creeds, the Nicene and Athanasian, with this inscription: "Catechesis minor Lutheri quadrilinguis, M. Io. Claji, Herzbergensis, opera quidem antehac
rabbinice conscripta; jam demum auctior et purior ex ipsis sacris fontibus ebraice cum radicibus in margine edita, retentis probatis versionibus, germanica Lutheri, latina Io. Sauromanni et graeca Michaelis Neandri." Regarding this edition, Joh. Christ. Wolf in "Biblioth. ebr.", part. Ill, p. 361.
4) the Arabic, which Dr. Joh. Heinrich Callenberg of Halle, under the direction of Salomon Neger, a Damascene, prepared and had printed in 1729;
5) the Wendish one, which Primus Trüber wrote and published for the good of his compatriots; however, it did not remain with one edition, but the Catechism was printed several times in this language. Of Primus Trüber as well as of the Catechism, which was printed in the Wendish language, Christian August Selig deals in the "Complete History of the Augsburg Confession", Thl. I, p. 714, and Gregorius Langemack in "Historia catechetica," Thl. II, P. 285;
6) the Malabar one, the author of which is Mr. Bartholomäus Ziegenbalg, who at the beginning put into the Malabar language only the five main pieces without explanation, and then the whole Catechism with the interpretation from word to word. This happened at the beginning of 1707, and since there was no printing press at that time, it had to be copied with great effort and expense until the Malabar printing press arrived in 1713, where such a version was printed at various times. After the death of Mr. Ziegenbalg, Mr. Benjamin Schultze, who also, like him, served his Savior faithfully as a Danish missionary in Tranquebar by preaching the Gospel, had this catechism translated by a Bramanian into Kirendum, which is the Malabar Latin or priestly language, for the service and use of the Bramanians. This can be seen from the "Detailed Reports" sent by the Royal Danish missionaries from the East Indies, Vol. I, p. 226, and Vol. II, p. 612;
7) the Russian one, which we have from Nicolaus Berg, who wrote this translation in such a way that he also added the Swedish, special-
It was given to the Swedish preachers for their benefit, so that they could teach the Russians, some of whom were under their supervision, the basics of Christian doctrine all the better. It came to light in 1701. Before that, the King of Sweden, Gustavus Adolphus, had already had the Catechism printed in Russian in 1628.
In addition to these, there are many other translations, such as Danish, Dutch, French, Italian, Spanish, Portuguese, Polish, Bohemian, Hungarian, Icelandic, Lapponian, American, Virginian, Warugian, English and others, which would be too extensive to mention.
The various translations of Luther's Little Catechism are listed by Joh. Alb. Fabricius in "Centifol. Lutheran.", p. 287 and 748, Christ. Fried. Wilisch in "Sylloge auctorum catecheticor.", p. 34, so found with his "Jubilaeum Altenburgense", Joh. Christ. Dorn in "Bibliotheca theol. erit.", Thl. II, p. 638, but especially by Gregor Langemack in "Historia catechetica", Thl. II, Cap. 8, p. 263, who showed the most diligence in this. Some of the same I have also previously in the "Introductio in libros ecclesiae Luther. Symbol.", libr. I, cap. 6, § 27, p. 618. Since this catechism is sometimes printed in different languages at the same time, I especially remember the one that Hieronymus Megeser had printed in eight languages under the title: "Der kleine Catechismus Dr. Martin Luther's, in welchem die ^ünf Hauptstücke der wahren christlichen Religion kürzlich sind begriffen: ohne und mit der Auslegung in viel unterschiedlichen und in der ganzen Welt gebräuchlichsten Sprachen mit Diligen Iransferirt und übersetzt", at Gera 1607. The languages found here are: Hebrew, Greek, Latin, German, Italian, French, Bohemian and Swedish. The editor was for a time an associate professor at Leipzig and then Rector at Gera, but at last he resided at Lintz in Upper Austria and died there.
Joh. Mathesius reports that already in his time the Catechism "was brought to foreign countries in all kinds of languages and in heaps.
As I have already mentioned this testimony before, and since he undoubtedly understands primarily the European languages, it has happened that he has also come to other parts of the world and has been translated into the dialect of these. This is certainly an unimpeachable testimony not only to the great esteem in which this Catechism is held, but also to God's special care for His Church, in that through such translations He has given so many peoples the opportunity to recognize and accept the Catechetical truths and thus that which is necessary to know for their eternal salvation.
§ XII.
The special reputation of Luther's little Catechism can be justly proven by the fact that it was followed by many other writings. The number of these is so great that if one wanted to make an exact and sufficient list of them, he could write a whole and not too small book of them. They can all be divided into two classes. Some are dogmatic and concern the catechetical doctrines, which again are of different kinds. Some have made new catechisms and written them in such a way that they are based on Luther's catechism, or have tried to arrange it for better or easier use, as there are many such catechisms, and almost every country and every city where one professes the Evangelical Lutheran religion has its own catechetical manuals in this way for the benefit of its churches and schools. Others have written explanations and explanations of Luther's Catechism, or have had sermons printed that they have preached on it, or have put it into tables, so that the order and the connection of the teachings contained therein may be understood the easier and better, just as there has not been a lack of those who have defended and saved the divine truths contained therein and their presentation against the objections of the contrary-minded and against the scruples that have arisen at one point or another.
However, as all these writings primarily
In the course of the study of the teachings of the Catechism, books have appeared in which the history of the Catechism has been described and explained. Of such different types of catechetical writings I have described in the "Introductio in libros ecclesiae Luth. Symbol. libr. I, cap. 6, § 28 ff., p. 620, and also indicated those who have done the same before.
To this I rightly add that the very catechetical work which the blessed Luther undertook gave the papists cause to seek out again the Catechism, which had hitherto been little or not cared for, so that at the Tridentine Assembly it was decided to have a Catechism made for the use of the Roman Church, The same came to light, the Jesuit Peter Canisius produced the same, and his example was followed by others of his order, all of which they owe to Luther. This is so clear that if they want to act honestly and sincerely in this, they must recognize the matter and confess that they were only prompted by it to undertake the instruction in the catechetical teachings and to write catechisms in the end, because they saw that Luther's Catechism had met with such great acclaim and had accomplished so much in the souls of men. To some extent Anton Possevinus goes out with the language and says (Epistola de necessitate, utilitate ac ratione catholici catechismi, bie JU ^ngolftabt 1583 herausgekommen, p. 45): "Quid ergo? si ita posthac fiat, ut catechis- mum doceamus, existimabit populus, aut hoc manasse ab aliis, aut hactenus nos dormitasse. Atqui ut verum utrumque est; ita christiani hominis est, potius culpam suam agnoscere, quam reipublicae tegere privatum vitium" (i.e.: What now? If it happens now that we teach the Catechism, the people must either believe that this was caused by others or that we have been asleep until now. But as true as both are, it is also the duty of a Christian to admit his guilt rather than to cover up a secret common fault.) Concerning the matter itself, let us add what is said at
the famous theologians of our church, Joh. Friedrich Mayer, De ecclesia papaea Luthera- nae reformationis patrona et cliente, p. 92, and Mr. Ernst Salom. Cyprian, vice-president of the Gotha Consistory, in the preliminary report of the "Hilaria evangelica," p. 141,170, have noted. If the papists want to appropriate the glory of the Catechism brought back to light, as Claude Fleury among them did in the preface of his "Catechismo historique", they depart from the historical truth.
§ X III.
But Luther's Catechism maintains its reputation primarily through the special blessing that God has placed on it. Before, in the dark times of the papacy, some pieces of the Catechism were still to be found in the schools and homes, as I have already noted above, but they were handled quite sleepily and carelessly. No one cared that catechetical instruction had been instituted in churches and schools, and even if this should have been done, those who were called teachers and preachers were not skilled in it and were themselves in the grossest ignorance. Luther wrote in one place: "There was not a doctor in all the world who knew the whole Catechism, that is, the Lord's Prayer, the Ten Commandments and the Faith, let alone that they should understand and teach it, as it is now, praise God, taught and learned even by young children: I refer to all their books, both theologians and lawyers. If a piece of the Catechism can be learned rightly from it, then I will let myself be wheeled and wheeled." One finds this in the "Admonition to the whole clergy, assembled on the day at Augsburg," which is in the fifth Altenburg part, p. 208. When Philip Melanchthon wrote the Apology of the Augsburg Confession, he also issued this to the papists, that no catechization should be thought of. "Apud adversarios nulla prorsus est χατήχηαις puerorum, de qua quidem praecipiunt canones" (i.e.: With the opponents one finds no trace of a catechism instruction of the children, which nevertheless the Ca-.
nones [Church laws]), his words in the "Apolog. Augustanae con- fess.", artic. VIII, p. 212. Consider what Joh. Mathesius reports of this: "In the pulpit, I cannot remember that I heard the Ten Commandments, the Symbolum, the Lord's Prayer or Baptism in my youth, when I was unfortunately imprisoned in the papacy until the 25th year of my age. In schools one read in the fast from the confession and one of the same form. To the best of my knowledge, before I came to Wittenberg, I did not hear a word in churches or schools about absolution and the consolation that can be obtained by believing in the body and blood of Christ. Just as I do not remember any printed or written interpretation of the children's doctrine in the papacy, which I have read through all the legends and Brigitten prayers from my youth, and especially in Munich with my master, who had a very large German Liberey (book collection) with each other, for a whole year. So in the "Sechste Predigt von der Historie Herrn Dr. Martin Luther's", p. 59. Some other such testimonies list Christ. Friedrich Wilisch in "Historia catechetica," which is found in his "Jubil. Altenburg." p. 37, and Leonhard Bohner in "Institution. theolog. catechetic.", p. 23. This was the situation with the doctrine of the catechism before Luther restored it. But since Luther put his hand to the most necessary and useful work and published his Catechism, the matter came to a different state and the happy progress of the Reformation itself was greatly promoted. Catechism began to be taught in churches and schools, the teachers now had a correct and adequate standard according to which they had to conduct catechetical instruction, and in part they themselves recognized much that they had not known before. The students, who had hitherto been in darkness and blindness, saw what they had to believe and do if they wanted to be true Christians and attain blessedness. Even if many of them did not get further than a literal and historical knowledge, there is no doubt, and history as well as experience testify to it, that also
many have been brought to a wholesome knowledge of divine truths and to a righteous being in Jesus Christ through Luther's Catechism. And that is precisely the blessing that God had placed on it. See, among others, Dr. Rambach's general preface to Luther's small writings, in which he also remembers the blessing that his Catechism had.
§ XIV.
Under such circumstances, there could not have been a lack of praise for Luther's little catechism, which must also be counted among the reasons for proving its excellence, provided that they came from persons who not only had the ability, but also the will, to make a well-founded judgment. I could list many of them, but this would cause an unnecessary prolixity, since honest lovers of catechetical truths are already convinced that God has done us a great favor through this catechism; with the scoffers and enemies, on the other hand, such testimonies are of no avail. But I will list some of them. Joh. Mathesius writes in the "Sechste Predigt von der Historie Herrn D. Martin Luther's" (Sixth Sermon on the History of Martin Luther), p. 59: "If Doctor Luther had done nothing else good in his life, except to bring both catechisms into homes, schools and on the preaching chair, and prayer before and after meals, and when one goes to sleep and gets up, back into the homes, then the whole world could never thank or pay him enough. Johann Wigand in the "Orat. de caussis, cur Catechismus Lutheri in scholis et ecclesiis retinendus? " ("Rede von den Gründen, warum der Catechismus Luther's in den Schulen und Kirchen beibehalten sei"), which was reprinted and Zeltner's tract "De novis bi- bliorum versionibus german. non temere vulgandis" ("that one should not easily publish new German Bible translations") in its second edition in 1710, has, among other things, passed this judgment: "Habet ille Lutheri Catechismus ea omnia, quae isagogicum librum commendare et ornare possunt:
auctorem probatum et eximium; res magnas, utpote divinas; puram veritatem; verba clara; dexteritatem in ordine, brevitate et nervositate; usum ingentem; testimonia recte sentientium." (I.e., "That Catechism of Luther possesses all that can recommend and adorn an introductory book, namely: a tried and excellent author; high, divine objects; pure truth; clear expression; dexterity in the arrangement, brevity, and outline of the same; an exceedingly great usefulness, as well as, finally, the applause of all well-thinking.") Conrad Porta says in his "Oratio continens adhortationem ad adsiduam lectionem scriptorum Martini Lutheri, ultimi Eliae et prophetae Germa- niae" ("Exhortation to the diligent reading of the writings of Luther, the last Elijah and prophet of Germany"), which is found in Mich. Neander's ,,Theolog. Lutheri, Bernardi et Tau- leri": ,,Catechismus, quamtumvis parvus et in speciem vilis adpareat, admiranda brevitate negotium salutis nostrae nervosius complectitur, quam multorum prolixis et intricatis quaestionibus, ineptis ac impiis glossulis refertissimi libri, adeo, ut omnes portae inferorum et hostes atque haeretici omnes, in unum collecti, nihil praevalituri sint adversus illum." (I.e., "This Catechism, however small and unprepossessing it may appear, yet comprehends in quite admirable brevity the whole business of our salvation more emphatically than those so voluminous books of many, which are full of intricate questions and of unrhymed and ungodly remarks; and to the extent that all the gates of hell and all the enemies and heretics together are unable to do anything against it.") Seckendorf writes in "Hist. Lutheranismi," lib. II, § 51, p. 145: ,,Interim est in libello hoc", namely in Luther's little catechism, ,,et orthodoxia et spiritus, ut in suo genere parem non habeat, id quod lectoribus ipsis, qui veritati non praefracte repugnant, explorandum et judicandum relinquimus. Excellit ante omnia explicatio symboli apostolici. Deinde, depellendis calumniis, ac si solam fidem, id est, nudam ejus professionem, exclusa vitae sanctimonia, aut imaginationem de merito Christi, nobis imputato, ecclesiae obtrusisset Lutherus, brevis et nervosissima interpretatio orationis domi
nicae sufficit." (I.e.: "However, there is a purity of doctrine and a spirit in this booklet that has no equal, which we leave to the readers who are not downright stubbornly opposed to the truth to judge for themselves and to convince themselves of it. Especially the explanation of the apostolic creed surpasses everything that has been done before. Then, however, the short but extremely powerful interpretation of the Lord's Prayer is also able to refute the slander as if Luther had wanted to impose a mere faith on the church, i.e. a dead faith with the exclusion of the sanctification of life, or as if he had taught that a mere imagination of the merit of Christ imputed to us is sufficient for salvation"). Several such judgments and praises attached to this catechism are found in Nicolaus Rebhan's "Concionator," cap. 2, p. 114 sqq, Joh. Joach. Möller's preface to his ,,Catechismi in histor.", Caspar Fiedler's "Erleuchtetem Catechismus-Predig.", cap. I, p. 30, Christ. Heinr. Zeibich's "Weimarischer Catechismus-Historie," p. 16, Gregor LangeMück's "Histor. catechet.", part. II, cap. 6, p. 232, not to mention some others that are mentioned in Joh. Alb. Fabricius ,,Centifol. Lutherani.", p. 281 and 742. How highly this catechism was held, especially by various electoral, princely and other high status persons, are shown by Christian Juncker in a writing, which came out under the title: "Der unschätzbare Catechismus - Ruhm der Chur- und Fürstl. Sächsischen Lande" 1710, Christ. Friedr. Wilisch in "Orat. de amore et meritis principum Saxonicor. in catechismum Lutheri", which is in his "Jubil. AItenburg.", and Gregor Langemack in "Histor. catechet.", xart. Ü, p. 241.
§ XV.
What I have said and mentioned so far actually concerns Luther's small Catechism, and therefore I will add one and the other of the large one. It came out for the first time in 1529; but whether it came to light earlier or later than the small one has already been discussed above. In
Olearius' list of "Autograph. Luth." is an edition of the German Great Catechism of 1529 in quarto. I also have one at hand, which was published under the title: "Deutsch Catechismus Mart. Luther" printed in Wittenberg by Georg Rhaw in 1529 in quarto. There is only one preface and that is the small one. Whether this is the very first edition, I cannot say, since this Catechism was probably printed more than once in Wittenberg in the year 1529; but so much can be concluded to some extent that the longer preface was not presented right at the beginning and was only added later.
Luther wrote this Catechism in German and it was then translated into Latin. The German copy has been reprinted not only in the collections of Luther's writings and in the German editions of our Concordia book, but also especially, which latter, however, has not been done so much. The latest editions are those that Salomo Gotth. Lehmann and Daniel Heinrich Arnoldt have provided. The latter has published it under the title: "Mart. Luther's großer Catechismus, revidirt und abgedruckt nebst Nachricht von Luther, den symbolischen Glaubens-Büchern und dem Concil von Trident" in 1717 in octavo. Dr. Arnoldt in Königsberg published it with the following inscription: "Der große Catechismus des seligen D. Martin Luther, mit grober Schrift von neuem gedruckt und mit nöthigen Erklärungen, auch dienlichen Anmerkungen, nebst beigefügter Predigt von der Beförderung des Christenthums in den Häusern, 1734" Octav. It was translated into Latin in 1529 by Vincentius Obsopoeus, and such version was subsequently not only specially reprinted, but also incorporated into the Concordienbuch, as I have already noted. Among others, it has come to light under the title: "Doctoris Martini Lutheri theologi Catechismus lectu dignissimus, latinus factus per Vincentium Obsopoeum", at Hagenau 1536, in octavo, in which edition Joh. Brenz's Latin Catechism is also found. This edition appears in Hermann von der Hardt's "Autogr. Luth.", tom. I, p. 332, where there is also p. 469 still
another is enumerated under the title: "Catechismus major Martini Lutheri recognitus et auctus, una cum praefatione nova ad ministros verbi", Franks. 1544 in octavo. There is also a translation in Lower Saxony, which came to light in Magdeburg in 1534 in Octav. The title of this translation can be found in von der Hardt's ,,Auto- graph. Lutheri", tom. I, p. 311. This large catechism contains a more extensive elaboration and explanation of the five main parts than is found in the small one. Luther left out the questions and answers, although it was subsequently put into fragments by Joh. Spangenberg and printed under the title: "Der große Catechismus und Kinderlehre D. Martin Luther's für die jungen Christen in Fragstücke verfaßt durch M. Joh. Spangenberg" with a preface by Justus Jonas in Leipzig 1542 in octavo. This Catechism is included in the just mentioned "Autograph. Luther.", tom. I, p. 428.
§ XVI.
In some editions of this Catechism, a short exhortation to confession is found at the end, which was not added after the time, but right at the beginning, when the Catechism was printed. This can be seen in the oldest editions, which appeared in octavo under the title: "Deutscher Catechismus, gemehrt mit einem neuen Unterricht und Vermahnung zur Beichte" in Wittenberg in 1529 and 1531. The first of such editions is listed in Olearius' Verzeichniß der "Autograph. Luth." p. 30, and the other in von der Hardt's "Autograph. Luth.", tom. I, p. 281. However, this admonition has been omitted from time to time, and since this was also done in the Jena Collection of Luther's German Writings (IV, p. 426), the same was done in the first printing of the Concordia Book, with which Martin Chemnitz was not satisfied and stated in a letter to the Helmstädt theologians how surprised he was that this piece had been taken away from the Catechism. It is this letter in Leonh. Hutter's "Concordia concors", p. 1362. Therefore, when in the year
When the Concordienbuch was printed in quarto in Magdeburg in 1580, this admonition was reinserted and placed in its proper place, which may have been at the suggestion of Chemnitz; however, the editions of the Concordienbuch were not uniform in this respect. In some, it is found, but in most, it is missing, because it was thought that it did not really belong to the Catechism, since otherwise it would not have been omitted in the Jena parts.