Martin Luther's Large Catechism Part 5

There are comprehended therefore in this commandment quite a mult.i.tude of good works which please G.o.d most highly, and bring abundant good and blessing, if only the blind world and the false saints would recognize them. For there is nothing on or in entire man which can do both greater and more extensive good or harm in spiritual and in temporal matters than the tongue, though it is the least and feeblest member.

The Ninth and Tenth Commandments

Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is his.

These two commandments are given quite exclusively to the Jews; nevertheless, in part they also concern us. For they do not interpret them as referring to unchast.i.ty or theft, because these are sufficiently forbidden above. They also thought that they had kept all those when they had done or not done the external act. Therefore G.o.d has added these two commandments in order that it be esteemed as sin and forbidden to desire or in any way to aim at getting our neighbor's wife or possessions; and especially because under the Jewish government man-servants and maid-servants were not free as now to serve for wages as long as they pleased, but were their master's property with their body and all they had, as cattle and other possessions. Moreover, every man had power over his wife to put her away publicly by giving her a bill of divorce, and to take another. Therefore they were in constant danger among each other that if one took a fancy to another's wife, he might allege any reason both to dismiss his own wife and to estrange the other's wife from him, that he might obtain her under pretext of right. That was not considered a sin nor disgrace with them; as little as now with hired help, when a proprietor dismisses his man-servant or maid-servant, or takes another's servants from him in any way.

Therefore (I say) they thus interpreted these commandments, and that rightly (although their scope reaches somewhat farther and higher), that no one think or purpose to obtain what belongs to another, such as his wife, servants, house and estate, land meadows, cattle, even with a show of right or by a subterfuge, yet with injury to his neighbor. For above, in the Seventh Commandment, the vice is forbidden where one wrests to himself the possessions of others, or withholds them from his neighbor, which he cannot do by right. But here it is also forbidden to alienate anything from your neighbor, even though you could do so with honor in the eyes of the world, so that no one could accuse or blame you as though you had obtained it wrongfully.

For we are so inclined by nature that no one desires to see another have as much as himself, and each one acquires as much as he can; the other may fare as best he can. And yet we pretend to be G.o.dly, know how to adorn ourselves most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeniously contrived) as though they were derived from the law codes; yea, we even dare impertinently to refer to it, and boast of it, and will not have it called rascality, but shrewdness and caution. In this lawyers and jurists a.s.sist, who twist and stretch the law to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning in these affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is, The laws favor the watchful].

This last commandment therefore is given not for rogues in the eyes of the world, but just for the most pious, who wish to be praised and be called honest and upright people, since they have not offended against the former commandments, as especially the Jews claimed to be, and even now many great n.o.blemen, gentlemen, and princes. For the other common ma.s.ses belong yet farther down, under the Seventh Commandment, as those who are not much concerned whether they acquire their possessions with honor and right.

Now, this occurs most frequently in cases that are brought into court, where it is the purpose to get something from our neighbor and to force him out of his own. As (to give examples), when people quarrel and wrangle about a large inheritance, real estate, etc., they avail themselves of, and resort to, whatever has the appearance of right, so dressing and adorning everything that the law must favor their side, and they keep the property with such t.i.tle that no one can make complaint or lay claim thereto. In like manner, if any one desire to have a castle, city, duchy, or any other great thing, he practices so much financiering through relations.h.i.+ps, and by any means he can, that the other is judicially deprived of it, and it is adjudicated to him, and confirmed with deed and seal and declared to have been acquired by princely t.i.tle and honestly.

Likewise also in common trade where one dexterously slips something out of another's hand, so that he must look after it, or surprises and defrauds him in a matter in which he sees advantage and benefit for himself, so that the latter, perhaps on account of distress or debt, cannot regain or redeem it without injury, and the former gains the half or even more; and yet this must not be considered as acquired by fraud or stolen, but honestly bought. Here they say: First come, first served, and every one must look to his own interest, let another get what he can. And who can be so smart as to think of all the ways in which one can get many things into his possession by such specious pretexts? This the world does not consider wrong [nor is it punished by laws], and will not see that the neighbor is thereby placed at a disadvantage, and must sacrifice what he cannot spare without injury.

Yet there is no one who wishes this to be done to him; from which we can easily perceive that such devices and pretexts are false.

Thus it was done formerly also with respect to wives: they knew such devices that if one were pleased with another woman, he personally or through others (as there were many ways and means to be invented) caused her husband to conceive a displeasure toward her, or had her resist him and so conduct herself that he was obliged to dismiss her and leave her to the other. That sort of thing undoubtedly prevailed much under the Law, as also we read in the (Gospel of King Herod that he took his brother's wife while he was yet living, and yet wished to be thought an honorable, pious man, as St. Mark also testifies of him.

But such an example, I trust, will not occur among us, because in the New Testament those who are married are forbidden to be divorced, except in such a case where one [shrewdly] by some stratagem takes away a rich bride from another. But it is not a rare thing with us that one estranges or alienates another's man-servant or maid-servant, or entices them away by flattering words.

In whatever way such things happen, we must know that G.o.d does not wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before the world; for it is a secret and insidious imposition practiced under the hat, as we say, that it may not be observed. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what G.o.d has granted him. And although the judge and every one must leave you in possession of it, yet G.o.d will not leave you therein; for He sees the deceitful heart and the malice of the world, which is sure to take an ell in addition wherever you yield to her a finger's breadth, and at length public wrong and violence follow.

Therefore we allow these commandments to remain in their ordinary meaning, that it is commanded, first, that we do not desire our neighbor's damage, nor even a.s.sist, nor give occasion for it, but gladly wish and leave him what he has, and, besides, advance and preserve for him what may be for his profit and service, as we should wish to be treated. Thus these commandments are especially directed against envy and miserable avarice, G.o.d wis.h.i.+ng to remove all causes and sources whence arises everything by which we do injury to our neighbor, and therefore He expresses it in plain words: Thou shalt not covet, etc. For He would especially have the heart pure, although we shall never attain to that as long as we live here; so that this commandment will remain, like all the rest, one that will constantly accuse us and show how G.o.dly we are in the sight of G.o.d!

Conclusion of the Ten Commandments.

Thus we have the Ten Commandments, a compend of divine doctrine, as to what we are to do in order that our whole life may be pleasing to G.o.d, and the true fountain and channel from and in which everything must arise and flow that is to be a good work, so that outside of the Ten Commandments no work or thing can be good or pleasing to G.o.d, however great or precious it be in the eyes of the world. Let us see now what our great saints can boast of their spiritual orders and their great and grievous works which they have invented and set up, while they let these pa.s.s, as though they were far too insignificant, or had long ago been perfectly fulfilled.

I am of opinion indeed, that here one will find his hands full, [and will have enough] to do to observe these, namely, meekness, patience, and love towards enemies, chast.i.ty, kindness, etc., and what such virtues imply. But such works are not of value and make no display in the eyes of the world; for they are not peculiar and conceited works and restricted to particular times, places, rites, and customs, but are common, every-day domestic works which one neighbor can practice toward another; therefore they are not of high esteem.

But the other works cause people to open their eyes and ears wide, and men aid to this effect by the great display, expense, and magnificent buildings with which they adorn them, so that everything s.h.i.+nes and glitters. There they waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For when a priest stands there in a surplice embroidered with gilt, or a layman continues all day upon his knees in church, that is regarded as a most precious work which no one can sufficiently praise. But when a poor girl tends a little child and faithfully does what she is told that is considered nothing; for else what should monks and nuns seek in their cloisters?

But see, is not that a cursed presumption of those desperate saints who dare to invent a higher and better life and estate than the Ten Commandments teach, pretending (as we have said) that this is an ordinary life for the common man, but that theirs is for saints and perfect ones? And the miserable blind people do not see that no man can get so far as to keep one of the Ten Commandments as it should be kept, but both the Apostles' Creed and the Lord's Prayer must come to our aid (as we shall hear), by which that [power and strength to keep the commandments] is sought and prayed for and received continually.

Therefore all their boasting amounts to as much as if I boasted and said: To be sure, I have not a penny to make payment with, but I confidently undertake to pay ten florins.

All this I say and urge in order that men might become rid of the sad misuse which has taken such deep root and still cleaves to everybody, and in all estates upon earth become used to looking hither only, and to being concerned about these matters. For it will be a long time before they will produce a doctrine or estates equal to the Ten Commandments, because they are so high that no one can attain to them by human power; and whoever does attain to them is a heavenly, angelic man far above all holiness of the world. Only occupy yourself with them, and try your best, apply all power and ability and you will find so much to do that you will neither seek nor esteem any other work or holiness.

Let this be sufficient concerning the first part of the common Christian doctrine, both for teaching and urging what is necessary. In conclusion, however, we must repeat the text which belongs here, of which we have treated already in the First Commandment, in order that we may learn what pains G.o.d requires to the end we may learn to inculcate and practice the Ten Commandments:

For I the Lord, thy G.o.d, am a jealous G.o.d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me, and showing mercy unto thousands of them that love Me and keep My commandments.

Although (as we have heard above) this appendix was primarily attached to the First Commandment, it was nevertheless [we cannot deny that it was] laid down for the sake of all the commandments, as all of them are to be referred and directed to it. Therefore I have said that this, too, should be presented to and inculcated upon the young, that they may learn and remember it, in order to see what is to urge and compel us to keep these Ten Commandments. And it is to be regarded as though this part were specially added to each, so that it inheres in, and pervades, them all.

Now, there is comprehended in these words (as said before) both an angry word of threatening and a friendly promise to terrify and warn us, and, moreover to induce and encourage us to receive and highly esteem His Word as a matter of divine earnestness, because He Himself declares how much He is concerned about it, and how rigidly He will enforce it, namely, that He will horribly and terribly punish all who despise and transgress His commandments; and again, how richly He will reward, bless, and do all good to those who hold them in high esteem, and gladly do and live according to them. Thus He demands that all our works proceed from a heart which fears and regards G.o.d alone, and from such fear avoids everything that is contrary to His will, lest it should move Him to wrath; and, on the other hand, also trusts in Him alone, and from love to Him does all He wishes, because he speaks to us as friendly as a father, and offers us all grace and every good.

Just this is also the meaning and true interpretation of the first and chief commandment, from which all the others must flow and proceed, so that this word: Thou shalt have no other G.o.ds before Me, in its simplest meaning states nothing else than this demand: Thou shalt fear, love, and trust in Me as thine only true G.o.d. For where there is a heart thus disposed towards G.o.d, the same has fulfilled this and all the other commandments. On the other hand, whoever fears and loves anything else in heaven and upon earth will keep neither this nor any.

Thus the entire scriptures have everywhere preached and inculcated this commandment, aiming always at these two things: fear of G.o.d and trust in Him. And especially the prophet David throughout the Psalms, as when he says [Ps. 147,11]: The Lord taketh pleasure in them that fear Him, in those that hope in His mercy. As if the entire commandment were explained by one verse, as much as to say: The Lord taketh pleasure in those who have no other G.o.ds.

Thus the First Commandment is to s.h.i.+ne and impart its splendor to all the others. Therefore you must let this declaration run through all the commandments, like a hoop in a wreath, joining the end to the beginning and holding them all together, that it be continually repeated and not forgotten; as, namely, in the Second Commandment, that we fear G.o.d and do not take His name in vain for cursing, lying, deceiving, and other modes of leading men astray, or rascality, but make proper and good use of it by calling upon Him in prayer, praise, and thanksgiving, derived from love and trust according to the First Commandment. In like manner such fear, love, and trust is to urge and force us not to despise His Word, but gladly to learn, hear, and esteem it holy, and honor it.

Thus continuing through all the following commandments towards our neighbor likewise, everything is to proceed by virtue of the First Commandment, to wit, that we honor father and mother, masters, and all in authority and be subject and obedient to them, not on their own account, but for G.o.d's sake. For you are not to regard or fear father or mother, or from love of them do or omit anything. But see to that which G.o.d would have you do, and what He will quite surely demand of you; if you omit that, you have an angry Judge, but in the contrary case a gracious Father.

Again, that you do your neighbor no harm, injury, or violence, nor in any wise encroach upon him as touching his body, wife, property, honor, or rights, as all these things are commanded in their order, even though you have opportunity and cause to do so and no man would reprove you; but that you do good to all men, help them, and promote their interest, howsoever and wherever you can, purely from love of G.o.d and in order to please Him, in the confidence that He will abundantly reward you for everything. Thus you see how the First Commandment is the chief source and fountainhead which flows into all the rest, and again, all return to that and depend upon it, so that beginning and end are fastened and bound to each other.

This (I say) it is profitable and necessary always to teach to the young people, to admonish them and to remind them of it, that they may be brought up not only with blows and compulsion, like cattle, but in the fear and reverence of G.o.d. For where this is considered and laid to heart that these things are not human trifles, but the commandments of the Divine Majesty, who insists upon them with such earnestness, is angry with, and punishes those who despise them, and, on the other hand, abundantly rewards those who keep them, there will be a spontaneous impulse and a desire gladly to do the will of G.o.d.

Therefore it is not in vain that it is commanded in the Old Testament to write the Ten Commandments on all walls and corners, yes, even on the garments, not for the sake of merely having them written in these places and making a show of them, as did the Jews, but that we might have our eyes constantly fixed upon them, and have them always in our memory, and that we might practice them in all our actions and ways, and every one make them his daily exercise in all cases, in every business and transaction, as though they were written in every place wherever he would look, yea, wherever he walks or stands. Thus there would be occasion enough, both at home in our own house and abroad with our neighbors, to practice the Ten Commandments, that no one need run far for them.

From this it again appears how highly these Ten Commandments are to be exalted and extolled above all estates, commandments, and works which are taught and practiced aside from them. For here we can boast and say: Let all the wise and saints step forth and produce, if they can, a [single] work like these commandments, upon which G.o.d insists with such earnestness, and which He enjoins with His greatest wrath and punishment, and, besides, adds such glorious promises that He will pour out upon us all good things and blessings. Therefore they should be taught above all others, and be esteemed precious and dear, as the highest treasure given by G.o.d.

Part Second. OF THE CREED.

Thus far we have heard the first part of Christian doctrine, in which we have seen all that G.o.d wishes us to do or to leave undone. Now, there properly follows the Creed, which sets forth to us everything that we must expect and receive from G.o.d, and, to state it quite briefly, teaches us to know Him fully. And this is intended to help us do that which according to the Ten Commandments we ought to do. For (as said above) they are set so high that all human ability is far too feeble and weak to [attain to or] keep them. Therefore it is as necessary to learn this part as the former in order that we may know how to attain thereto, whence and whereby to obtain such power. For if we could by our own powers keep the Ten Commandments as they are to be kept, we would need nothing further, neither the Creed nor the Lord's Prayer. But before we explain this advantage and necessity of the Creed, it is sufficient at first for the simple-minded that they learn to comprehend and understand the Creed itself.

In the first place, the Creed has. .h.i.therto been divided into twelve articles, although, if all points which are written in the Scriptures and which belong to the Creed were to be distinctly set forth, there would be far more articles, nor could they all be clearly expressed in so few words. But that it may be most easily and clearly understood as it is to be taught to children, we shall briefly sum up the entire Creed in three chief articles, according to the three persons in the G.o.dhead, to whom everything that we believe is related, So that the First Article, of G.o.d the Father, explains Creation, the Second Article, of the Son, Redemption, and the Third, of the Holy Ghost, Sanctification. Just as though the Creed were briefly comprehended in so many words: I believe in G.o.d the Father, who has created me; I believe in G.o.d the Son, who has redeemed me; I believe in the Holy Ghost, who sanctifies me. One G.o.d and one faith, but three persons, therefore also three articles or confessions. Let us briefly run over the words.

Article I.

I believe in G.o.d the Father Almighty, Maker of heaven and earth.

This portrays and sets forth most briefly what is the essence, will, activity, and work of G.o.d the Father. For since the Ten Commandments have taught that we are to have not more than one G.o.d, the question might be asked, What kind of a person is G.o.d? What does He do? How can we praise or portray and describe Him, that He may be known? Now, that is taught in this and in the following article, so that the Creed is nothing else than the answer and confession of Christians arranged with respect to the First Commandment. As if you were to ask a little child: My dear, what sort of a G.o.d have you? What do you know of Him? he could say: This is my G.o.d: first, the Father, who has created heaven and earth; besides this only One I regard nothing else as G.o.d; for there is no one else who could create heaven and earth.

But for the learned, and those who are somewhat advanced [have acquired some Scriptural knowledge], these three articles may all be expanded and divided into as many parts as there are words. But now for young scholars let it suffice to indicate the most necessary points, namely, as we have said, that this article refers to the Creation: that we emphasize the words: Creator of heaven and earth But what is the force of this, or what do you mean by these words: I believe in G.o.d the Father Almighty, Maker, etc.? Answer: This is what I mean and believe, that I am a creature of G.o.d; that is, that He has given and constantly preserves to me my body, soul, and life, members great and small, all my senses, reason, and understanding, and so on, food and drink, clothing and support, wife and children, domestics, house and home, etc. Besides, He causes all creatures to serve for the uses and necessities of life -- sun, moon and stars in the firmament, day and night, air, fire, water, earth, and whatever it bears and produces, birds and fishes, beasts, grain, and all kinds of produce, and whatever else there is of bodily and temporal goods, good government, peace, security. Thus we learn from this article that none of us has of himself, nor can preserve, his life nor anything that is here enumerated or can be enumerated, however small and unimportant a thing it might be, for all is comprehended in the word Creator.

Moreover, we also confess that G.o.d the Father has not only given us all that we have and see before our eyes, but daily preserves and defends us against all evil and misfortune, averts all sorts of danger and calamity; and that He does all this out of pure love and goodness, without our merit, as a benevolent Father, who cares for us that no evil befall us. But to speak more of this belongs in the other two parts of this article, where we say: Father Almighty Now, since: all that we possess, and, moreover, whatever, in addition, is in heaven and upon the earth, is daily given, preserved, and kept for us by G.o.d, it is readily inferred and concluded that it is our duty to love, praise, and thank Him for it without ceasing, and, in short, to serve Him with all these things as He demands and has enjoined in the Ten Commandments.

Here we could say much if we were to expatiate, how few there are that believe this article. For we all pa.s.s over it, hear it and say it, but neither see nor consider what the words teach us. For if we believed it with the heart, we would also act accordingly, and not stalk about proudly, act defiantly, and boast as though we had life, riches, power, and honor, etc., of ourselves, so that others must fear and serve us, as is the practice of the wretched, perverse world, which is drowned in blindness, and abuses all the good things and gifts of G.o.d only for its own pride, avarice, l.u.s.t, and luxury, and never once regards G.o.d, so as to thank Him or acknowledge Him as Lord and Creator.

Therefore, this article ought to humble and terrify us all, if we believed it. For we sin daily with eyes, ears, hands, body and soul, money and possessions, and with everything we have, especially those who even fight against the Word of G.o.d. Yet Christians have this advantage, that they acknowledge themselves in duty bound to serve G.o.d for all these things, and to be obedient to Him [which the world knows not how to do].

We ought, therefore, daily to practice this article, impress it upon our mind, and to remember it in all that meets our eyes, and in all good that falls to our lot, and wherever we escape from calamity or danger, that it is G.o.d who gives and does all these things, that therein we sense and see His paternal heart and His transcendent love toward us. Thereby the heart would be warmed and kindled to be thankful, and to employ all such good things to the honor and praise of G.o.d.

Thus we have most briefly presented the meaning of this article, as much as is at first necessary for the most simple to learn, both as to what we have and receive from G.o.d, and what we owe in return, which is a most excellent knowledge, but a far greater treasure. For here we see how the Father has given Himself to us, together with all creatures, and has most richly provided for us in this life, besides that He has overwhelmed us with unspeakable, eternal treasures by His Son and the Holy Ghost, as we shall hear.

Article II.

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 h.e.l.l; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of G.o.d the Father Almighty; from thence He shall come to judge the quick and the dead.

Here we learn to know the Second Person of the G.o.dhead, so that we see what we have from G.o.d over and above the temporal goods aforementioned; namely, how He has completely poured forth Himself and withheld nothing from us that He has not given us. Now, this article is very rich and broad; but in order to expound it also briefly and in a childlike way, we shall take up one word and sum up in that the entire article, namely (as we have said), that we may here learn how we have been redeemed; and we shall base this on these words: In Jesus Christ, our Lord.

If now you are asked, What do you believe in the Second Article of Jesus Christ? answer briefly: I believe that Jesus Christ, true Son of G.o.d, has become my Lord. But what is it to become Lord? It is this, that He has redeemed me from sin, from the devil, from death, and all evil. For before I had no Lord nor King, but was captive under the power of the devil, condemned to death, enmeshed in sin and blindness.

For when we had been created by G.o.d the Father, and had received from Him all manner of good, the devil came and led us into disobedience, sin, death, and all evil, so that we fell under His wrath and displeasure and were doomed to eternal d.a.m.nation, as we had merited and deserved. There was no counsel, help, or comfort until this only and eternal Son of G.o.d in His unfathomable goodness had compa.s.sion upon our misery and wretchedness, and came from heaven to help us. Those tyrants and jailers, then, are all expelled now, and in their place has come Jesus Christ, Lord of life, righteousness, every blessing, and salvation, and has delivered us poor lost men from the jaws of h.e.l.l, has won us, made us free, and brought us again into the favor and grace of the Father, and has taken us as His own property under His shelter and protection, that He may govern us by His righteousness, wisdom, power, life, and blessedness.

Let this then, be the sum of this article that the little word Lord signifies simply as much as Redeemer, i.e., He who has brought us from Satan to G.o.d, from death to life, from sin to righteousness, and who preserves us in the same. But all the points which follow in order in this article serve no other end than to explain and express this redemption, how and whereby it was accomplished, that is, how much it cost Him, and what He spent and risked that He might win us and bring us under His dominion, namely, that He became man, conceived and born without [any stain of] sin, of the Holy Ghost and of the Virgin Mary, that He might overcome sin; moreover, that He suffered, died and was buried, that He might make satisfaction for me and pay what I owe, not with silver nor gold, but with His own precious blood. And all this, in order to become my Lord; for He did none of these for Himself, nor had He any need of it. And after that He rose again from the dead, swallowed up and devoured death, and finally ascended into heaven and a.s.sumed the government at the Father's right hand, so that the devil and all powers must be subject to Him and lie at His feet, until finally, at the last day, He will completely part and separate us from the wicked world, the devil, death, sin, etc.

But to explain all these single points separately belongs not to brief sermons for children, but rather to the ampler sermons that extend throughout the entire year, especially at those times which are appointed for the purpose of treating at length of each article -- of the birth, sufferings, resurrection, ascension of Christ, etc.