Martin Luther's Large Catechism Part 2

As the First Commandment has instructed the heart and taught [the basis of] faith, so this commandment leads us forth and directs the mouth and tongue to G.o.d. For the first objects that spring from the heart and manifest themselves are words. Now, as I have taught above how to answer the question, what it is to have a G.o.d, so you must learn to comprehend simply the meaning of this and all the commandments, and to apply it to yourself. If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing G.o.d's name? answer briefly thus: It is misusing G.o.d's name when we call upon the Lord G.o.d no matter in what way, for purposes of falsehood or wrong of any kind. Therefore this commandment enjoins this much, that G.o.d's name must not be appealed to falsely, or taken upon the lips while the heart knows well enough, or should know, differently; as among those who take oaths in court, where one side lies against the other. For G.o.d's name cannot be misused worse than for the support of falsehood and deceit. Let4this remain the exact German and simplest meaning of this commandment.

From this every one can readily infer when and in how many ways G.o.d's name is misused, although it is impossible to enumerate all its misuses. Yet, to tell it in a few words, all misuse of the divine name occurs, first, in worldly business and in matters which concern money, possessions, honor, whether it be publicly in court, in the market, or wherever else men make false oaths in G.o.d's name, or pledge their souls in any matter. And this is especially prevalent in marriage affairs where two go and secretly betroth themselves to one another, and afterward abjure [their plighted troth].

But. the greatest abuse occurs in spiritual matters, which pertain to the conscience, when false preachers rise up and offer their Lying vanities as G.o.d's Word. Behold, all this is decking one's self out with G.o.d's name, or making a pretty show, or claiming to be right, whether it occur in gross, worldly business or in sublime, subtle matters of faith and doctrine. And among liars belong also blasphemers, not alone the very gross, well known to every one, who disgrace G.o.d's name without fear (these are not for us, but for the hangman to discipline); but also those who publicly traduce the truth and G.o.d's Word and consign it to the devil. Of this there is no need now to speak further.

Here, then, let us learn and take to heart the great importance of this commandment, that with all diligence we may guard against and dread every misuse of the holy name, as the greatest sin that can be outwardly committed. For to lie and deceive is in itself a great sin, but is greatly aggravated when we attempt to justify it, and seek to confirm it by invoking the name of G.o.d and using it as a cloak for shame, so that from a single lie a double lie, nay, manifold lies, result.

For this reason, too, G.o.d has added a solemn threat to this commandment, to wit: For the Lord will not hold him guiltless that taketh His name in van. That is: It shall not be condoned to any one nor pa.s.s unpunished. For as little as He will leave it unavenged if any one turn his heart from Him, as little will He suffer His name to be employed for dressing up a lie. Now alas! it is a common calamity in all the word that there are as few who are not using the name of G.o.d for purposes of Lying and all wickedness as there are those who with their heart trust alone in G.o.d. For by nature we all have within us this beautiful virtue, to wit, that whoever has committed a wrong would like to cover up and adorn his disgrace, so that no one may see it or know it; and no one is so bold as to boast to all the world of the wickedness he has perpetrated, all wish to act by stealth and without any one being aware of what thy do. Then, if any one be arraigned, the name of G.o.d is dragged into the affair and must make the villainy look like G.o.dliness, and the shame like honor. This is the common course of the world, which, like a great deluge, has flooded all lands. Hence we have also as our reward what we seek and deserve: pestilences wars, famines, conflagrations, floods, wayward wives, children, servants, and all sorts of defilement. Whence else should so much misery come? It is still a great mercy that the earth bears and supports us.

Therefore, above all things, our young people should have this commandment earnestly enforced upon them, and they should be trained to hold this and the First Commandment in high regard; and whenever they transgress, we must at once be after them with the rod and hold the commandment before them, and constantly inculcate it, so as to bring them up not only with punishment, but also in the reverence and fear of G.o.d.

Thus you now understand what. it is to take G.o.d's name in vain, that is (to recapitulate briefly), either simply for purposes of falsehood, and to allege G.o.d's name for something that is not so, or to curse, swear, conjure, and, in short, to practice whatever wickedness one may.

Besides this you must also know how to use the name [of G.o.d] aright.

For when saying: Thou shalt not take the name of the Lord thy G.o.d, in vain, He gives us to understand at the same time that it is to be used properly. For it has been revealed and given to us for the very purpose that it may be of constant use and profit. Hence it is a natural inference, since using the holy name for falsehood or wickedness is here forbidden, that we are, on the other hand, commanded to employ it for truth and for all good, as when one swears truly where there is need and it is demanded. So also when there is right teaching, and when the name is invoked in trouble or praised and thanked in prosperity etc.; all of which is comprehended summarily and commanded in the pa.s.sage Ps. 50, 15: Call upon Me in the days of trouble; I will deliver thee, and thou shalt glorify Me. For all this is bringing 't into the service of truth, and using it in a blessed way, and thus His name is hallowed, as we pray in the Lord's Prayer.

Thus you have the sum of the entire commandment explained. And with this understanding the question with which many teachers have troubled themselves has been easily solved, to wit, why swearing is prohibited in the Gospel, and yet Christ, St. Paul, and other saints often swore.

The explanation is briefly this: We are not to swear in support of evil, that is, of falsehood, and where there is no need or use; but for the support of good and the advantage of our neighbor we should swear.

For it is a truly good work, by which G.o.d is praised, truth and right are established, falsehood is refuted, peace is made among men, obedience is rendered, and quarrels are settled. For in this way G.o.d Himself interposes and separates between right and wrong, good and evil. If one part swears falsely, he has his sentence that he shall not escape punishment, ad though it be deferred a long time, he shall not succeed; that all that he may gain thereby will slip out of his hands, and he will never enjoy it; as I have seen in the case of many who perjured themselves in their marriage-vows, that they have never had a happy hour or a healthful day, and thus perished miserably in body, soul, and possessions.

Therefore I advise and exhort as before that by means of warning and threatening, restraint and punishment, the children be trained betimes to shun falsehood, and especially to avoid the use of G.o.d's name in its support. For where they are allowed to do as they please, no good will result, as is even now evident that the world is worse than it has ever been and that there is no government, no obedience, no fidelity, no faith, but only daring, unbridled men, whom no teaching or reproof helps; all of which is G.o.d's wrath and punishment for such wanton contempt of this commandment.

On the other hand, they should be constantly urged and incited to honor G.o.d's name, and to have it always upon their lips in everything that may happen to them or come to their notice: For that is the true honor of His Name, to look to it and implore it for all consolation, so that (as we have heard above) first the heart by faith gives G.o.d the honor due Him, and afterwards the lips by confession.

This is also a blessed and useful habit and very effectual against the devil, who is ever about us, and lies in wait to bring us into sin and shame, calamity and trouble, but who is very loath to hear G.o.d's name, and cannot remain long where it is uttered and called upon from the heart. And, indeed, many a terrible and shocking calamity would befall us if, by our calling upon His name, G.o.d did not preserve us. I have myself tried it, and learned by experience that often sudden great calamity was immediately averted and removed during such invocation. To vex the devil, I say, we should always have this holy name in our mouth, so that he may not be able to injure us as he wishes.

For this end it is also of service that we form the habit of daily commending ourselves to G.o.d, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use. Likewise the practices of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: "Lord G.o.d, protect us!"

"Help, dear Lord Jesus!" etc. Thus, too, if any one meets with unexpected good fortune, however trivial, that he say: "G.o.d be praised and thanked; this G.o.d has bestowed on me!" etc., as formerly the children were accustomed to fast and pray to St. Nicholas and other saints. This would be more pleasing and acceptable to G.o.d than all monasticism and Carthusian sanct.i.ty.

Behold, thus we might train our youth in a childlike way and playfully in the fear and honor of G.o.d, so that the First and Second Commandments might be well observed and in constant practice. Then some good might take root, spring up and bear fruit, and men grow up whom an entire land might relish and enjoy. Moreover, this would be the true way to bring Up children well as long as they can become trained with kindness and delight. For what must be enforced with rods and blows only will not develop into a good breed and at best they will remain G.o.dly under such treatment no longer than while the rod is upon their back.

But this [manner of training] so spreads its roots in the heart that they fear G.o.d more than rods and clubs. This I say with such simplicity for the sake of the young, that it may penetrate their minds. For since we are preaching to children, we must also prattle with them. Thus we have prevented the abuse and have taught the right use of the divine name, which should consist not only in words, but also in practices and life, so that we may know that G.o.d is well pleased with this and will as richly reward it as He will terribly punish the abuse.

The Third Commandment.

Thou shalt sanctify the holy day.

[Remember the Sabbath day to keep it holy.]

The word holy day (Feiertag) is rendered from the Hebrew word Sabbath which properly signifies to rest, that is, to abstain from labor. Hence we are accustomed to say, Feierbend machen [that is, to cease working], or heiligen Abend geben [sanctify the Sabbath]. Now, in the Old Testament, G.o.d separated the seventh day, and appointed it for rest, and commanded that it should be regarded as holy above all others. As regards this external observance, this commandment was given to the Jews alone, that they should abstain from toilsome work, and rest, so that both man and beast might recuperate, and not be weakened by unremitting labor. Although they afterwards restricted this too closely, and grossly abused it, so that they traduced and could not endure in Christ those works which they themselves were accustomed to do on that day, as we read in the Gospel just as though the commandment were fulfilled by doing no external [manual] work whatever, which, however, was not the meaning, but, as we shall hear, that they sanctify the holy day or day of rest.

This commandment, therefore, according to its gross sense, does not concern us Christians; for it is altogether an external matter, like other ordinances of the Old Testament, which were attached to particular customs, persons, times, and places, and now have been made free through Christ. But to grasp a Christian meaning for the simple as to what G.o.d requires in this commandment, note that we keep holy days not for the sake of intelligent and learned Christians (for they have no need of it [holy days]), but first of all for bodily causes and necessities, which nature teaches and requires; for the common people, man-servants and maid-servants, who have been attending to their work and trade the whole week, that for a day they may retire in order to rest and be refreshed.

Secondly, and most especially, that on such day of rest (since we can get no other opportunity) freedom and time be taken to attend divine service, so that we come together to hear and treat of G.o.d's and then to praise G.o.d, to sing and pray.

However, this, I say, is not so restricted to any time, as with the Jews, that it must be just on this or that day; for in itself no one day is better than another; but this should indeed be done daily; however, since the ma.s.ses cannot give such attendance, there must be at least one day in the week set apart. But since from of old Sunday [the Lord's Day] has been appointed for this purpose, we also should continue the same, in order that everything be done in harmonious order, and no one create disorder by unnecessary innovation.

Therefore this is the simple meaning of the commandment: since holidays are observed anyhow, such observance should be devoted to hearing G.o.d's Word, so that the special function of this day should be the ministry of the Word for the young and the ma.s.s of poor people, yet that the resting be not so strictly interpreted as to forbid any other incidental work that cannot be avoided.

Accordingly, when asked, What is meant by the commandment: Thou shalt sanctify the holy day? answer: To sanctify the holy day is the same as to keep it holy. But what is meant by keeping it holy? Nothing else than to be occupied in holy words, works, and life. For the day needs no sanctification for itself; for in itself it has been created holy [from the beginning of the creation it was sanctified by its Creator].

But G.o.d desires it to be holy to you. Therefore it becomes holy or unholy on your account, according as you are occupied on the same with things that are holy or unholy.

How, then, does such sanctification take place? Not in this manner, that [with folded hands] we sit behind the stove and do no rough [external] work, or deck ourselves with a wreath and put on our best clothes, but (as has been said) that we occupy ourselves with G.o.d's Word, and exercise ourselves therein.

And, indeed, we Christians ought always to keep such a holy day, and be occupied with nothing but holy things, i.e., daily be engaged upon G.o.d's Word, and carry it in our hearts and upon our lips. But (as has been said) since we do not at all times have leisure, we must devote several hours a week for the sake of the young, or at least a day for the sake of the entire mult.i.tude, to being concerned about this alone, and especially urge the Ten Commandments, the Creed, and the Lord's Prayer, and thus direct our whole life and being according to G.o.d's Word. At whatever time, then, this is being observed and practiced, there a true holy day is being kept; otherwise it shall not be called a Christians' holy day. For, indeed, non-Christians can also cease from work and be idle, just as the entire swarm of our ecclesiastics, who stand daily in the churches, singing, and ringing bells but keeping no holy day holy, because they neither preach nor practices G.o.d's Word, but teach and live contrary to it.

For the Word of G.o.d is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints or all holy and consecrated garments upon a heap, still that would help us nothing; for all that is a dead thing which can sanctify n.o.body. But G.o.d's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour then, G.o.d's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word which makes saints of us all. Therefore I constantly say that all our life and work must be ordered according to G.o.d's Word, if it is to be G.o.d-pleasing or holy. Where this is done, this commandment is in force and being fulfilled.

On the contrary, any observance or work that is practiced without G.o.d's Word is unholy before G.o.d, no matter how brilliantly it may s.h.i.+ne! even though it be covered with relics, such as the fict.i.tious spiritual orders which know nothing of G.o.d's Word and seek holiness in their own works. Note, therefore, that the force and power of this commandment lies not in the resting but in the sanctifying so that to this day belongs a special holy exercise. For other works and occupations are not properly called holy exercises, unless the man himself be first holy. But here a work is to be done by which man is himself made holy, which is done (as we have heard ) alone through G.o.d's Word. For this, then, fixed places, times, persons, and the entire external order of wors.h.i.+p have been created and appointed, so that it may be publicly in operation.

Since, therefore, so much depends upon G.o.d's Word that without it no holy day can be sanctified, we must know that G.o.d insists upon a strict observance of this commandment, and will punish all who despise His Word and are not willing to hear and learn it, especially at the time appointed for the purpose.

Therefore not only those sin against this commandment who grossly misuse and desecrate the holy day, as those who on account of their greed or frivolity neglect to hear G.o.d's Word or lie in taverns and are dead drunk like swine; but also that other crowd, who listen to G.o.d's Word as to any other trifle, and only from custom come to preaching, and go away again, and at the end of the year know as little of it as at the beginning. For hitherto the opinion prevailed that you had properly hallowed Sunday when you had heard a ma.s.s or the Gospel read; but no one cared for G.o.d's Word, as also no one taught it. Now, while we have G.o.d's Word we nevertheless do not correct the abuse; we suffer ourselves to be preached to and admonished, but we listen without seriousness and care.

Know, therefore, that you must be concerned not only about hearing, but also about learning and retaining it in memory, and do not think that it is optional with you or of no great importance, but that it is G.o.d's commandment, who will require of you how you have heard, learned, and honored His Word.

Likewise those fastidious spirits are to be reproved who, when they have heard a sermon or two, find it tedious and dull, thinking that they know all that well enough, and need no more instruction. For just that is the sin which has been hitherto reckoned among mortal sins, and is called _achedia_, i.e., torpor or satiety, a malignant, dangerous plague with which the devil bewitches and deceives the hearts of many, that he may surprise us and secretly withdraw G.o.d's Word from us.

For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments. Therefore you must always have G.o.d's Word in your heart, upon your lips, and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and has done the damage before we are aware. On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated heard, and used, that it is bound never to be without fruit, but always awakens new understanding, pleasure, and devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, living words. And even though no other interest or necessity impel us, yet this ought to urge every one thereunto, because thereby the devil is put to flight and driven away, and, besides, this commandment is fulfilled, and [this exercise in the Word] is more pleasing to G.o.d than any work of hypocrisy, however brilliant.

The Fourth Commandment.

Thus far we have learned the first three commandments, which relate to G.o.d. First that with our whole heart we trust in Him, and fear and love Him throughout all our life. Secondly, that we do not misuse His holy name in the support of falsehood or any bad work, but employ it to the praise of G.o.d and the profit and salvation of our neighbor and ourselves. Thirdly, that on holidays and when at rest we diligently treat and urge G.o.d's Word, so that all our actions and our entire life be ordered according to it. Now follow the other seven, which relate to our neighbor among which the first and greatest is:

Thou shalt honor thy father and thy mother.

To this estate of fatherhood and motherhood G.o.d has given the special distinction above all estates that are beneath it that He not simply commands us to love our parents, but to honor them. For with respect to brothers, sisters, and our neighbors in general He commands nothing higher than that we love them, so that He separates and distinguishes father and mother above all other persons upon earth, and places them at His side. For it is a far higher thing to honor than to love one, inasmuch as it comprehends not only love, but also modesty, humility, and deference as to a majesty there hidden, and requires not only that they be addressed kindly and with reverence, but, most of all that both in heart and with the body we so act as to show that we esteem them very highly, and that, next to G.o.d, we regard them as the very highest.

For one whom we are to honor from the heart we must truly regard as high and great.

We must, therefore impress it upon the young that they should regard their parents as in G.o.d's stead, and remember that however lowly, poor, frail, and queer they may be, nevertheless they are father and mother given them by G.o.d. They are not to be deprived of their honor because of their conduct or their failings. Therefore we are not to regard their persons, how they may be, but the will of G.o.d who has thus created and ordained. In other respects we are, indeed, all alike in the eyes of G.o.d; but among us there must necessarily be such inequality and ordered difference, and therefore G.o.d commands it to be observed, that you obey me as your father, and that I have the supremacy.

Learn, therefore, first, what is the honor towards parents required by this commandment to wit, that they be held in distinction and esteem above all things, as the most precious treasure on earth. Furthermore, that also in our words we observe modesty toward them, do not accost them roughly, haughtily, and defiantly, but yield to them and be silent even though they go too far. Thirdly, that we show them such honor also by works, that is, with our body and possessions, that we serve them, help them, and provide for them when they are old, sick, infirm, or poor, and all that not only gladly, but with humility and reverence, as doing it before G.o.d. For he who knows how to regard them in his heart will not allow them to suffer want or hunger, but will place them above him and at his side, and will share with them whatever he has and possesses.

Secondly, notice how great, good, and holy a work is here a.s.signed children, which is alas! utterly neglected and disregarded, and no one perceives that G.o.d has commanded it or that it is a holy, divine Word and doctrine. For if it had been regarded as such, every one could have inferred that they must be holy men who live according to these words.

Thus there would have been no need of inventing monasticism nor spiritual orders, but every child would have abided by this commandment, and could have directed his conscience to G.o.d and said: "If I am to do good and holy works, I know of none better than to render all honor and obedience to my parents, because G.o.d has Himself commanded it. For what G.o.d commands must be much and far n.o.bler than everything that we may devise ourselves, and since there is no higher or better teacher to be found than G.o.d, there can be no better doctrine, indeed, than He gives forth. Now, He teaches fully what we should do if we wish to perform truly good works, and by commanding them, He shows that they please Him. If, then, it is G.o.d who commands this, and who knows not how to appoint anything better, I will never improve upon it."

Behold, in this manner we would have had a G.o.dly child properly taught, reared in true blessedness, and kept at home in obedience to his parents and in their service, so that men should have had blessing and joy from the spectacle. However, G.o.d's commandment was not permitted to be thus [with such care and diligence] commended, but had to be neglected and trampled under foot, so that a child could not lay it to heart, and meanwhile gaped [like a panting wolf] at the devices which we set up, without once [consulting or] giving reverence to G.o.d.

Let us, therefore, learn at last, for G.o.d's sake, that, placing all other things out of sight, our youths look first to this commandment, if they wish to serve G.o.d with truly good works, that they do what is pleasing to their fathers and mothers, or to those to whom they may be subject in their stead. For every child that knows and does this has, in the first place, this great consolation in his heart that he can joyfully say and boast (in spite of and against all who are occupied with works of their own choice): "Behold, this work is well pleasing to my G.o.d in heaven that I know for certain." Let them all come together with their many great, distressing, and difficult works and make their boast, we will see whether they can show one that is greater and n.o.bler than obedience to father and mother, to whom G.o.d has appointed and commanded obedience next to His own majesty; so that if G.o.d's Word and will are in force and being accomplished nothing shall be esteemed higher than the will and word of parents; yet so that it, too, is subordinated to obedience toward G.o.d and is not opposed to the preceding commandments.

Therefore you should be heartily glad and thank G.o.d that He has chosen you and made you worthy to do a work so precious and pleasing to Him.

Only see that, although it be regarded as the most humble and despised you esteem it great and precious, not on account of our worthiness, but because it is comprehended in, and controlled by, the jewel and sanctuary, namely, the Word and commandment of G.o.d. Oh, what a high price would all; Carthusians, monks, and nuns pay, if in all their religious doings they could bring into G.o.d's presence a single work done by virtue of His commandment, and be able before His face to say with joyful heart: "Now I know that this work is well pleasing to Thee." Where will these poor wretched persons hide when in the sight of G.o.d and all the world they shall blush with shame before a young child who has lived according to this commandment, and shall have to confess that with their whole life they are not worthy to give it a drink of water? And it serves them right for their devilish perversion in treading G.o.d's commandment under foot that they must vainly torment themselves with works of their own device, and, in addition, have scorn and loss for their reward.

Should not the heart, then, leap and melt for joy when going to work and doing what is commanded, saying: Lo, this is better than all holiness of the Carthusians, even though they kill themselves fasting and praying upon their knees without ceasing? For here you have a sure text and a divine testimony that He has enjoined this, but concerning the other He did not command a word. But this is the plight and miserable blindness of the world that no one believes these things; to such an extent the devil has deceived us with false holiness and the glamour of our own works.

Therefore I would be very glad (I say it again) if men would open their eyes and ears and take this to heart, lest some time we may again be led astray from the pure Word of G.o.d to the lying vanities of the devil. Then, too, all would be well; for parents would have more joy, love, friends.h.i.+p, and concord in their houses; thus the children could captivate their parents' hearts. On the other hand, when they are obstinate, and will not do what they ought until a rod is laid upon their back, they anger both G.o.d and their parents, whereby they deprive themselves of this treasure and joy of conscience and lay up for themselves only misfortune. Therefore, as every one complains, the course of the world now is such that both young and old are altogether dissolute and beyond control, have no reverence nor sense of honor, do nothing except as they are driven to it by blows, and perpetrate what wrong and detraction they can behind each other's back; therefore G.o.d also punishes them, that they sink into all kinds of filth and misery.

As a rule, the parents, too, are themselves stupid and ignorant; one fool trains [teaches] another, and as they have lived, so live their children after them.

This, now, I say should be the first and most important consideration to urge us to the observance of this commandment; on which account, even if we had no father and mother we ought to wish that G.o.d would set up wood and stone before Us, whom we might call father and mother. How much more, since He has given us living parents, should we rejoice to show them honor and obedience, because we know it is so highly pleasing to the Divine Majesty and to all angels, and vexes all devils, and is, besides, the highest work which we can do, after the sublime divine wors.h.i.+p comprehended in the previous commandments, so that giving of alms and every other good work toward our neighbor are not equal to this. For G.o.d has a.s.signed this estate the highest place, yea, has set it up in His own stead, upon earth. This will and pleasure of G.o.d ought to be a sufficient reason and incentive to us to do what we can with good will and pleasure.