Besides, it is an exceedingly effectual help against the devil, the world, and the flesh and all evil thoughts to be occupied with the Word of God, and to speak of it, and meditate upon it, so that the First Psalm declares those blessed who meditate upon the law of God day and night. Undoubtedly, you will not start a stronger incense or other fumigation against the devil than by being engaged upon God’s commandments and words, and speaking, singing, or thinking of them. For this is indeed the true holy water and holy sign from which he flees, and by which he may be driven away.
Now, for this reason alone you ought gladly to read, speak, think and treat of these things if you had no other profit and fruit from them than that by doing so you can drive away the devil and evil thoughts. For he cannot hear or endure God’s Word; and God’s Word is not like some other silly prattle, as that about Dietrich of Berne, etc., but as St. Paul says, Rom. 1, 16, the power of God. Yea, indeed, the power of God which gives the devil burning pain, and strengthens, comforts, and helps us beyond measure.
And what need is there of many words ? If I were to recount all the profit and fruit which God’s Word produces, whence would I get enough paper and time? The devil is called the master of a thousand arts. But what shall we call God’s Word, which drives away and brings to naught this master of a thousand arts with all his arts and power? It must indeed be the master of more than a hundred thousand arts. And shall we frivolously despise such power, profit, strength, and fruit — we, especially, who claim to be pastors and preachers? If so, we should not only have nothing given us to eat, but be driven out, being baited with dogs, and pelted with dung, because we not only need all this every day as we need our daily bread but must also daily use it against the daily and unabated attacks and lurking of the devil, the master of a thousand arts.
And if this were not sufficient to admonish us to read the Catechism daily, yet we should feel sufficiently constrained by the command of God alone, who solemnly enjoins in Deut. 6, 6 ff. that we should always meditate upon His precepts, sitting, walking, standing, Lying down, and rising, and have them before our eyes and in our hands as a constant mark and sign. Doubtless He did not so solemnly require and enjoin this without a purpose; but because He knows our danger and need, as well as the constant and furious assaults and temptations of devils, He wishes to warn, equip, and preserve us against them, as with a good armor against their fiery darts and with good medicine against their evil infection and suggestion.
Oh, what mad, senseless fools are we that, while we must ever live and dwell among such mighty enemies as the devils are, we nevertheless despise our weapons and defense, and are too lazy to look at or think of them! And what else are such supercilious, presumptuous saints, who are unwilling to read and study the Catechism daily, doing than esteeming themselves much more learned than God Himself with all His saints, angels [patriarchs], prophets, apostles, and all Christians For inasmuch as God Himself is not ashamed to teach these things daily, as knowing nothing better to teach, and always keeps teaching the same thing, and does not take up anything new or different, and all the saints know nothing better or different to learn, and cannot finish learning this, are we not the finest of all fellows to imagine, if we have once read or heard it, that we know it all, and have no further need to read and learn, but can finish learning in one hour what God Himself cannot finish teaching, although He is engaged in teaching it from the beginning to the end of the world, and all prophets, together with all saints, have been occupied with learning it and have ever remained pupils, and must continue to be such ?
For it needs must be that whoever knows the Ten Commandments perfectly must know all the Scriptures, so that, in all affairs and cases, he can advise, help, comfort, judge, and decide both spiritual and temporal matters and is qualified to sit in judgment upon all doctrines, estates, spirits, laws, and whatever else is in the world. And what, indeed, is the entire Psalter but thoughts and exercises upon the First Commandment? Now I know of a truth that such lazy paunches and presumptuous spirits do not understand a single psalm, much less the entire Holy Scriptures; and yet they pretend to know and despise the Catechism, which is a compend and brief summary of all the Holy Scriptures.
Therefore I again implore all Christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything (for imagination and cloth unshrunk [and false weights] fall far short of the measure), but that they daily exercise themselves well in these studies and constantly treat them; moreover, that they guard with all care and diligence against the poisonous infection of such security and vain imagination, but steadily keep on reading, teaching, learning, pondering, and meditating, and do not cease until they have made a test and are sure that they have taught the devil to death and have become more learned than God Himself and all His saints.
If they manifest such diligence, then I will promise them, and they shall also perceive, what fruit they will obtain, and what excellent men God will make of them, so that in due time they themselves will acknowledge that the longer and the more they study the Catechism, the less they know of it, and the more they find yet to learn; and then only, as hungry and thirsty ones, will they truly relish that which now they cannot endure because of great abundance and satiety. To this end may God grant His grace! Amen.
SHORT PREFACE OF DR. MARTIN LUTHER.
THIS SERMON IS designed and undertaken that it might be an instruction for children and the simple-minded. Hence of old it was called in Greek catechism, i.e., instruction for children, what every Christian must needs know, so that he who does not know this could not be numbered with the Christians nor be admitted to any Sacrament, just as a mechanic who does not understand the rules and customs of his trade is expelled and considered incapable. 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.
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, or are learning and, if they do not know it, to keep them faithfully at it. For I well remember the time, indeed, even now it is a daily occurrence that one finds rude, old persons who knew nothing and still know nothing of these things, and who, nevertheless, go to Baptism and the Lord’s Supper, and use everything belonging to Christians, notwithstanding that those who come to the Lord’s Supper ought to know more and have a fuller understanding of all Christian doctrine than children and new scholars. However, for the common people we are satisfied with the three parts, which have remained in Christendom from of old, though little of it has been taught and treated correctly until both young and old who are called and wish to be Christians, are well trained in them and familiar with them. These are the following:
First.
THE TEN COMMANDMENTS OF GOD.
1. THOU SHALT have no other gods before Me.
2. Thou shalt not take the name of the Lord, thy God, in vain [for the Lord will not hold him guiltless that taketh His name in vain].
3. Thou shalt sanctify the holy-day. [Remember the Sabbath-day to keep it holy.]
4. Thou shalt honor thy father and mother [that thou mayest live long upon the earth].
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against thy neighbor.
9. Thou shalt not covet thy neighbor’s house.
10. Thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maidservant, nor his cattle [ox, nor his ass], nor anything that is his.
Secondly.
THE CHIEF ARTICLES OF OUR FAITH.
1. I BELIEVE in God the Father Almighty, Maker of heaven and earth.
2. And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead
and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.
3. I believe in the Holy Ghost, the holy Christian Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
Thirdly.
THE PRAYER, OR “OUR FATHER,” WHICH CHRIST TAUGHT
OUR FATHER WHO art in heaven.
1. Hallowed be Thy name.
2. Thy kingdom come.
3. Thy will be done on earth as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our trespasses as we forgive those who trespass against us.
6. And lead us not into temptation.
7. But deliver us from evil. [For Thine is the kingdom and the power and the glory, forever and ever.] Amen.
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. Likewise every head of a household is obliged to do the same with respect to his domestics, ma-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, pain, and simple terms. For the holy Fathers or apostles (whoever they were) have thus embraced in a summary the doctrine, life, wisdom, and art of Christians, of which they speak and treat, and with which they are occupied. Now, when these three arts are apprehended, it behooves a person also to know what to say concerning our Sacraments, which Christ Himself instituted, Baptism and the holy body and blood of Christ, namely, the text which Matthew [28, 19 ff.] and Mark [16, 15 f.] record at the close of their Gospels when Christ said farewell to His disciples and sent them forth.
OF BAPTISM.
GO YE AND teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. So much is sufficient for a simple person to know from the Scriptures concerning Baptism. In like manner, also, concerning the other Sacrament in short, simple words, namely the text of St. Paul [1 Cor. 11, 23 f.].
OF THE SACRAMENT
OUR LORD JESUS Christ, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and gave it to His disciples and said, Take, eat; this is My body, which is given for you: this do in remembrance of Me.
After the same manner also He took the cup, when He had supped, gave thanks, and gave it to them, saying, Drink ye all of it; this cup is the new testament in My blood, which is shed for you for the remission of sins: this do ye, as oft as ye drink it, in remembrance of Me.
Thus, ye would have, in all, five parts of the entire Christian doctrine which should be constantly treated and required [of children] and heard recited word for word. For you must not rely upon it that the young people will learn and retain these things from the sermon alone. When these parts have been well learned, you may, as a supplement and to fortify them. lay before them also some psalms or hymns, which have been composed on these parts, and thus lead the young into the Scriptures, and make daily progress therein.
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. For the reason why we exercise such diligence in preaching the Catechism so often is that it may be inculcated on our youth, not in a high and subtle manner, but briefly and with the greatest simplicity, so as to enter the mind readily and be fixed in the memory. Therefore we shall now take up the above mentioned articles one by one and in the plainest manner possible say about them as much as is necessary.
Part First. The Ten Commandments.
THE FIRST COMMANDMENT.
Thou shalt have no other gods before Me.
That is: Thou shalt have [and worship] Me alone as thy God. What is the force of this, and how is it to be understood? What does it mean to have a god? or, what is God? Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the [whole] heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true; and, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together faith and God. That now, I say, upon which you set your heart and put your trust is properly your god.
Therefore it is the intent of this commandment to require true faith and trust of the heart which settles upon the only true God and clings to Him alone. That is as much as to say: “See to it that you let Me alone be your God, and never seek another,” i.e.: Whatever you lack of good things, expect it of Me, and look to Me for it, and whenever you suffer misfortune and distress, creep and cling to Me. I, yes, I, will give you enough and help you out of every need; only let not your heart cleave to or rest in any other.
This I must unfold somewhat more plainly, that it may be understood and perceived by ordinary examples of the contrary. Many a one thinks that he has God and everything in abundance when he has money and possessions; he trusts in them and boasts of them with such firmness and assurance as to care for no one. Lo, such a man also has a god, Mammon by name, i.e., money and possessions, on which he sets all his heart, and which is also the most common idol on earth. He who has money and possessions feels secure, and is joyful and undismayed as though he were sitting in the midst of Paradise. On the other hand, he who has none doubts and is despondent, as though he knew of no God. For very few are to be found who are of good cheer, and who neither mourn nor complain if they have not Mammon. This [care and desire for money] sticks and clings to our nature, even to the grave.
So, too, whoever trusts and boasts that he possesses great skill, prudence, power, favor friendship, and honor has also a god, but not this true and only God. This appears again when you notice how presumptuous, secure, and proud people are because of such possessions, and how despondent when they no longer exist or are withdrawn. Therefore I repeat that the chief explanation of this point is that to have a god is to have something in which the heart entirely trusts.
Besides, consider what in our blindness, we have hitherto been practicing and doing under the Papacy. If any one had toothache, he fasted and honored St. Apollonia [lacerated his flesh by voluntary fasting to the honor of St. Apollonia]; if he was afraid of fire, he chose St. Lawrence as his helper in need; if he dreaded pestilence, he made a vow to St. Sebastian or Rochio, and a countless number of such abominations, where every one selected his own saint, worshiped him, and called for help to him in distress. Here belong those also, as, e.g., sorcerers and magicians, whose idolatry is most gross, and who make a covenant with the devil, in order that he may give them plenty of money or help them in love-affairs, preserve their cattle, restore to them lost possessions, etc. For all these place their heart and trust elsewhere than in the true God, look for nothing good to Him nor seek it from Him.
Thus you can easily understand what and how much this commandment requires, namely, that man’s entire heart and all his confidence be placed in God alone, and in no one else. For to have God, you can easily perceive, is not to lay hold of Him with our hands or to put Him in a bag [a
s money], or to lock Him in a chest [as silver vessels]. But to apprehend Him means when the heart lays hold of Him and clings to Him. But to cling to Him with the heart is nothing else than to trust in Him entirely. For this reason He wishes to turn us away from everything else that exists outside of Him, and to draw us to Himself, namely, because He is the only eternal good. As though He would say: Whatever you have heretofore sought of the saints, or for whatever [things] you have trusted in Mammon or anything else, expect it all of Me, and regard Me as the one who will help you and pour out upon you richly all good things.
Lo, here you have the meaning of the true honor and worship of God, which pleases God, and which He commands under penalty of eternal wrath, namely, that the heart know no other comfort or confidence than in Him, and do not suffer itself to be torn from Him, but, for Him, risk and disregard everything upon earth. On the other hand, you can easily see and judge how the world practices only false worship and idolatry. For no people has ever been so reprobate as not to institute and observe some divine worship; every one has set up as his special god whatever he looked to for blessings, help, and comfort.
Thus, for example, the heathen who put their trust in power and dominion elevated Jupiter as the supreme god; the others, who were bent upon riches, happiness, or pleasure, and a life of ease, Hercules, Mercury, Venus or others; women with child, Diana or Lucina, and so on; thus every one made that his god to which his heart was inclined, so that even in the mind of the heathen to have a god means to trust and believe. But their error is this that their trust is false and wrong for it is not placed in the only God, besides whom there is truly no God in heaven or upon earth. Therefore the heathen really make their self-invented notions and dreams of God an idol, and put their trust in that which is altogether nothing. Thus it is with all idolatry; for it consists not merely in erecting an image and worshiping it, but rather in the heart, which stands gaping at something else, and seeks help and consolation from creatures saints, or devils, and neither cares for God, nor looks to Him for so much good as to believe that He is willing to help, neither believes that whatever good it experiences comes from God.
Collected Works of Martin Luther Page 452
