Question: What parts of the original Catholic mass did Luther leave out of his new mass?

Answer: sacrifice

In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." <hl> Luther based his order on the Catholic service but omitted "everything that smacks of sacrifice "; and the Mass became a celebration where everyone received the wine as well as the bread. <hl> He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing freedom of ceremony. Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.

In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." Luther based his order on the Catholic service but omitted "everything that smacks of <hl> sacrifice <hl>"; and the Mass became a celebration where everyone received the wine as well as the bread. He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing freedom of ceremony. Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.

Luther based his order on the Catholic service but omitted "everything that smacks of <hl> sacrifice <hl> "; and the Mass became a celebration where everyone received the wine as well as the bread.


Question: What did the new mass allow as regards ceremony?

In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." Luther based his order on the Catholic service but omitted "everything that smacks of sacrifice"; and the Mass became a celebration where everyone received the wine as well as the bread. He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing freedom of ceremony. Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.

Answer: freedom of ceremony

In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." Luther based his order on the Catholic service but omitted "everything that smacks of sacrifice"; and the Mass became a celebration where everyone received the wine as well as the bread. <hl> He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing freedom of ceremony . <hl> Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.

In response to demands for a German liturgy, Luther wrote a German Mass, which he published in early 1526. He did not intend it as a replacement for his 1523 adaptation of the Latin Mass but as an alternative for the "simple people", a "public stimulation for people to believe and become Christians." Luther based his order on the Catholic service but omitted "everything that smacks of sacrifice"; and the Mass became a celebration where everyone received the wine as well as the bread. He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing <hl> freedom of ceremony <hl>. Some reformers, including followers of Huldrych Zwingli, considered Luther's service too papistic; and modern scholars note the conservatism of his alternative to the Catholic mass. Luther's service, however, included congregational singing of hymns and psalms in German, as well as of parts of the liturgy, including Luther's unison setting of the Creed. To reach the simple people and the young, Luther incorporated religious instruction into the weekday services in the form of the catechism. He also provided simplified versions of the baptism and marriage services.

He retained the elevation of the host and chalice, while trappings such as the Mass vestments, altar, and candles were made optional, allowing <hl> freedom of ceremony <hl> .


Question: When did Luther introduce the new worship?

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Answer: 1527

<hl> Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527 . <hl> They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in <hl> 1527 <hl>. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in <hl> 1527 <hl> .


Question: What began in 1527 when Luther introdued the new order of worship?

Answer: visitation of the Electorate

<hl> Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. <hl> They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Luther and his colleagues introduced the new order of worship during their <hl> visitation of the Electorate <hl> of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."


Question: What type of education was assessed during this time?

Answer: Christian education

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. <hl> They also assessed the standard of pastoral care and Christian education in the territory. <hl> "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and <hl> Christian education <hl> in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."


Question: What did Luther say the common people knew nothing about?

Answer: Christian doctrine

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. <hl> "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... <hl> and unfortunately many pastors are well-nigh unskilled and incapable of teaching."

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of <hl> Christian doctrine <hl> ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching."


Question: What were many pastors unable to do?

Answer: incapable of teaching

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. <hl> "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and incapable of teaching ." <hl>

Luther and his colleagues introduced the new order of worship during their visitation of the Electorate of Saxony, which began in 1527. They also assessed the standard of pastoral care and Christian education in the territory. "Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and <hl> incapable of teaching <hl>."

"Merciful God, what misery I have seen," Luther wrote, "the common people knowing nothing at all of Christian doctrine ... and unfortunately many pastors are well-nigh unskilled and <hl> incapable of teaching <hl> ."


Question: What did Luther devise to teach Christianity to the congregation?

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

Answer: catechism

<hl> Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. <hl> In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

Luther devised the <hl> catechism <hl> as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.


Question: When did Luther write the Large Catechism?

Answer: 1529

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. <hl> In 1529 , he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. <hl> The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In <hl> 1529 <hl>, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

In <hl> 1529 <hl> , he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves.


Question: To whom was the Large Catechism directed?

Answer: pastors and teachers

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. <hl> In 1529, he wrote the Large Catechism, a manual for pastors and teachers , as well as a synopsis, the Small Catechism, to be memorised by the people themselves. <hl> The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for <hl> pastors and teachers <hl>, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

In 1529, he wrote the Large Catechism, a manual for <hl> pastors and teachers <hl> , as well as a synopsis, the Small Catechism, to be memorised by the people themselves.


Question: For whom was the Small Catechism meant?

Answer: the people

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. <hl> In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. <hl> The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by <hl> the people <hl> themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.


Question: What did Luther add to his catechisms?

Answer: questions and answers

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. <hl> Luther incorporated questions and answers in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood. <hl>

Luther devised the catechism as a method of imparting the basics of Christianity to the congregations. In 1529, he wrote the Large Catechism, a manual for pastors and teachers, as well as a synopsis, the Small Catechism, to be memorised by the people themselves. The catechisms provided easy-to-understand instructional and devotional material on the Ten Commandments, the Apostles' Creed, the Lord's Prayer, baptism, and the Lord's Supper. Luther incorporated <hl> questions and answers <hl> in the catechism so that the basics of Christian faith would not just be learned by rote, "the way monkeys do it", but understood.


Question: What was one of Luther's most personal writings?

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

Answer: The catechism

<hl> The catechism is one of Luther's most personal works. <hl> "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

<hl> The catechism <hl> is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.


Question: What effort was Luther not particularly in favor of?

Answer: writings in volumes

The catechism is one of Luther's most personal works. <hl> "Regarding the plan to collect my writings in volumes ," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. <hl> For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

The catechism is one of Luther's most personal works. "Regarding the plan to collect my <hl> writings in volumes <hl>," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

"Regarding the plan to collect my <hl> writings in volumes <hl> ," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured.


Question: Besides the Bondage of the Will, what other work did Luther view as a book of his?

Answer: the Catechism

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. <hl> For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism ." <hl> The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and <hl> the Catechism <hl>." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.

For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and <hl> the Catechism <hl> ."


Question: What work of Luther's is seen as a clear religious teaching?

Answer: Small Catechism

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." <hl> The Small Catechism has earned a reputation as a model of clear religious teaching. <hl> It remains in use today, along with Luther's hymns and his translation of the Bible.

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The <hl> Small Catechism <hl> has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of the Bible.


Question: What translation of Luther's is still used today?

Answer: the Bible

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. <hl> It remains in use today, along with Luther's hymns and his translation of the Bible . <hl>

The catechism is one of Luther's most personal works. "Regarding the plan to collect my writings in volumes," he wrote, "I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the Bondage of the Will and the Catechism." The Small Catechism has earned a reputation as a model of clear religious teaching. It remains in use today, along with Luther's hymns and his translation of <hl> the Bible <hl>.

It remains in use today, along with Luther's hymns and his translation of <hl> the Bible <hl> .


Question: Which work of Luther's is effective in teaching children?

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Answer: Small Catechism

<hl> Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. <hl> Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Luther's <hl> Small Catechism <hl> proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.


Question: What work is useful for pastors?

Answer: Larger Catechism

<hl> Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. <hl> Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the <hl> Larger Catechism <hl> was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.


Question: What are the Catechisms of Martin Luther written in?

Answer: German vernacular

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. <hl> Using the German vernacular , they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. <hl> He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the <hl> German vernacular <hl>, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Using the <hl> German vernacular <hl> , they expressed the Apostles' Creed in simpler, more personal, Trinitarian language.


Question: How did Luther show the Trinity in his catechisms?

Answer: as persons

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. <hl> That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. <hl> The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but <hl> as persons <hl> to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates with the Father and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.


Question: Where does Luther place Salvation?

Answer: with the Father

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. <hl> Salvation originates with the Father and draws the believer to the Father. <hl> Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.

Luther's Small Catechism proved especially effective in helping parents teach their children; likewise the Larger Catechism was effective for pastors. Using the German vernacular, they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. He rewrote each article of the Creed to express the character of the Father, the Son, or the Holy Spirit. Luther's goal was to enable the catechumens to see themselves as a personal object of the work of the three persons of the Trinity, each of which works in the catechumen's life. That is, Luther depicted the Trinity not as a doctrine to be learned, but as persons to be known. The Father creates, the Son redeems, and the Spirit sanctifies, a divine unity with separate personalities. Salvation originates <hl> with the Father <hl> and draws the believer to the Father. Luther's treatment of the Apostles' Creed must be understood in the context of the Decalogue (the Ten Commandments) and the Lord's Prayer, which are also part of the Lutheran catechical teaching.


Question: When did Martin Luther publish his translation of the New Testament?

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Answer: 1522

<hl> Luther had published his German translation of the New Testament in 1522 , and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. <hl> He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in <hl> 1522 <hl>, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in <hl> 1522 <hl> , and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published.


Question: When was the Old Testament translation finished?

Answer: 1534

<hl> Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534 , when the whole Bible was published. <hl> He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in <hl> 1534 <hl>, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in <hl> 1534 <hl> , when the whole Bible was published.


Question: What did he work on refining until the end of his life?

Answer: the translation

<hl> Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. <hl> He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed <hl> the translation <hl> of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."


Question: What word was Luther criticized for adding in Romans3:28?

Answer: alone

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. <hl> When he was criticised for inserting the word " alone " after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. <hl> For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "<hl> alone <hl>" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."

When he was criticised for inserting the word " <hl> alone <hl> " after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it.


Question: According to Luther what justifies us?

Answer: Faith alone

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... <hl> But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, ' Faith alone justifies us, and not works'." <hl>

Luther had published his German translation of the New Testament in 1522, and he and his collaborators completed the translation of the Old Testament in 1534, when the whole Bible was published. He continued to work on refining the translation until the end of his life. Others had translated the Bible into German, but Luther tailored his translation to his own doctrine. When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, he replied in part: "[T]he text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law. ... But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, '<hl> Faith alone <hl> justifies us, and not works'."

But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, ' <hl> Faith alone <hl> justifies us, and not works'."


Question: Where was the language Luther used in his translations spoken?

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."

Answer: Saxon chancellery

<hl> Luther's translation used the variant of German spoken at the Saxon chancellery , intelligible to both northern and southern Germans. <hl> He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."

Luther's translation used the variant of German spoken at the <hl> Saxon chancellery <hl>, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."

Luther's translation used the variant of German spoken at the <hl> Saxon chancellery <hl> , intelligible to both northern and southern Germans.


Question: Which Germans could understand the language Luther used?

Answer: northern and southern

<hl> Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. <hl> He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both <hl> northern and southern <hl> Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance."


Question: What group did Luther want to understand his works?

Answer: everyday Germans

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. <hl> He intended his vigorous, direct language to make the Bible accessible to everyday Germans , "for we are removing impediments and difficulties so that other people may read it without hindrance." <hl>

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to <hl> everyday Germans <hl>, "for we are removing impediments and difficulties so that other people may read it without hindrance."

He intended his vigorous, direct language to make the Bible accessible to <hl> everyday Germans <hl> , "for we are removing impediments and difficulties so that other people may read it without hindrance."


Question: Why did he want to make the language accessible to people?

Answer: read it without hindrance

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. <hl> He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance ." <hl>

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may <hl> read it without hindrance <hl>."

He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may <hl> read it without hindrance <hl> ."


Question: To promote accessibility of the works, what did Luther remove?

Answer: impediments and difficulties

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. <hl> He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing impediments and difficulties so that other people may read it without hindrance." <hl>

Luther's translation used the variant of German spoken at the Saxon chancellery, intelligible to both northern and southern Germans. He intended his vigorous, direct language to make the Bible accessible to everyday Germans, "for we are removing <hl> impediments and difficulties <hl> so that other people may read it without hindrance."


Question: At the time of Martin Luther what was in demand?

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Answer: German-language publications

<hl> Published at a time of rising demand for German-language publications , Luther's version quickly became a popular and influential Bible translation. <hl> As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for <hl> German-language publications <hl>, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for <hl> German-language publications <hl> , Luther's version quickly became a popular and influential Bible translation.


Question: What work of Luther's became popular?

Answer: Bible translation

<hl> Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation . <hl> As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential <hl> Bible translation <hl>. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential <hl> Bible translation <hl> .


Question: What did the popularity of Luther's translation contribute to?

Answer: evolution of the German language

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. <hl> As such, it made a significant contribution to the evolution of the German language and literature. <hl> Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the <hl> evolution of the German language <hl> and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.


Question: What artist provided the woodcuts for Luther's Bible?

Answer: Lucas Cranach

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. <hl> Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. <hl> The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by <hl> Lucas Cranach <hl> that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as William Tyndale's English Bible (1525 forward), a precursor of the King James Bible.


Question: Whose English translation of the Bible did the Luther Bible influence?

Answer: William Tyndale

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. <hl> The Luther Bible influenced other vernacular translations, such as William Tyndale 's English Bible (1525 forward), a precursor of the King James Bible. <hl>

Published at a time of rising demand for German-language publications, Luther's version quickly became a popular and influential Bible translation. As such, it made a significant contribution to the evolution of the German language and literature. Furnished with notes and prefaces by Luther, and with woodcuts by Lucas Cranach that contained anti-papal imagery, it played a major role in the spread of Luther's doctrine throughout Germany. The Luther Bible influenced other vernacular translations, such as <hl> William Tyndale <hl>'s English Bible (1525 forward), a precursor of the King James Bible.

The Luther Bible influenced other vernacular translations, such as <hl> William Tyndale <hl> 's English Bible (1525 forward), a precursor of the King James Bible.


Question: In what type of work was Luther prolific?

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

Answer: authoring hymns

<hl> Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. <hl> Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

Luther was a prolific hymn-writer, <hl> authoring hymns <hl> such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.


Question: What art forms did Luther use to connect his hymns?

Answer: high art and folk music

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. <hl> Luther connected high art and folk music , also all classes, clergy and laity, men, women and children. <hl> His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected <hl> high art and folk music <hl>, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

Luther connected <hl> high art and folk music <hl> , also all classes, clergy and laity, men, women and children.


Question: What did Luther use to celebrate worship?

Answer: singing of German hymns

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. <hl> His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. <hl> He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the <hl> singing of German hymns <hl> in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century.


Question: What did Luther use as accompaniment to his hymns?

Answer: lute

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. <hl> He often accompanied the sung hymns with a lute , later recreated as the waldzither that became a national instrument of Germany in the 20th century. <hl>

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a <hl> lute <hl>, later recreated as the waldzither that became a national instrument of Germany in the 20th century.

He often accompanied the sung hymns with a <hl> lute <hl> , later recreated as the waldzither that became a national instrument of Germany in the 20th century.


Question: What instrument became a national instrument in Germany?

Answer: waldzither

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. <hl> He often accompanied the sung hymns with a lute, later recreated as the waldzither that became a national instrument of Germany in the 20th century. <hl>

Luther was a prolific hymn-writer, authoring hymns such as "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), based on Psalm 46, and "Vom Himmel hoch, da komm ich her" ("From Heaven Above to Earth I Come"), based on Luke 2:11–12. Luther connected high art and folk music, also all classes, clergy and laity, men, women and children. His tool of choice for this connection was the singing of German hymns in connection with worship, school, home, and the public arena. He often accompanied the sung hymns with a lute, later recreated as the <hl> waldzither <hl> that became a national instrument of Germany in the 20th century.


Question: What caused Luther to write hymns?

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

Answer: events in his life

<hl> Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. <hl> This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

Luther's hymns were frequently evoked by particular <hl> events in his life <hl> and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.


Question: Why were Johann Esch and Heinrich Voes executed by the Catholic Church?

Answer: for Lutheran views

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. <hl> This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views , prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman. <hl>

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church <hl> for Lutheran views <hl>, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church <hl> for Lutheran views <hl> , prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.


Question: What hymn did Luther write after the martyrdom of Esch and Voes?

Answer: Ein neues Lied wir heben an

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. <hl> This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn " Ein neues Lied wir heben an " ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman. <hl>

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "<hl> Ein neues Lied wir heben an <hl>" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn " <hl> Ein neues Lied wir heben an <hl> " ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.


Question: Who is the English translator of this hymn?

Answer: John C. Messenger

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. <hl> This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger 's <hl> translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by <hl> John C. Messenger <hl>'s translation by the title and first line "Flung to the Heedless Winds" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by <hl> John C. Messenger <hl> 's


Question: What is the hymn known as in English?

Answer: Flung to the Heedless Winds

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. <hl> This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line " Flung to the Heedless Winds " and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman. <hl>

Luther's hymns were frequently evoked by particular events in his life and the unfolding Reformation. This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line "<hl> Flung to the Heedless Winds <hl>" and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.

This behavior started with his learning of the execution of Johann Esch and Heinrich Voes, the first individuals to be martyred by the Roman Catholic Church for Lutheran views, prompting Luther to write the hymn "Ein neues Lied wir heben an" ("A new song we raise"), which is generally known in English by John C. Messenger's translation by the title and first line " <hl> Flung to the Heedless Winds <hl> " and sung to the tune Ibstone composed in 1875 by Maria C. Tiddeman.


Question: When did Luther write Wir glauben all an einen Gott?

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Answer: 1524

<hl> Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. <hl> Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's <hl> 1524 <hl> creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.


Question: What did this hymn presage?

Answer: Apostles' Creed

<hl> Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. <hl> Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the <hl> Apostles' Creed <hl> in the Small Catechism. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.


Question: Where is the Apostles located?

Answer: Small Catechism

<hl> Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism . <hl> Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the <hl> Small Catechism <hl>. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the <hl> Small Catechism <hl> .


Question: What earlier hymn was Luther's adapted from?

Answer: German creedal hymn

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. <hl> Luther's hymn, adapted and expanded from an earlier German creedal hymn , gained widespread use in vernacular Lutheran liturgies as early as 1525. <hl> Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. Luther's hymn, adapted and expanded from an earlier <hl> German creedal hymn <hl>, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune.

Luther's hymn, adapted and expanded from an earlier <hl> German creedal hymn <hl> , gained widespread use in vernacular Lutheran liturgies as early as 1525.


Question: Why have modern Lutherans stopped using the hymn?

Answer: difficulty of its tune

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. <hl> Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived difficulty of its tune . <hl>

Luther's 1524 creedal hymn "Wir glauben all an einen Gott" ("We All Believe in One True God") is a three-stanza confession of faith prefiguring Luther's 1529 three-part explanation of the Apostles' Creed in the Small Catechism. Luther's hymn, adapted and expanded from an earlier German creedal hymn, gained widespread use in vernacular Lutheran liturgies as early as 1525. Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived <hl> difficulty of its tune <hl>.

Sixteenth-century Lutheran hymnals also included "Wir glauben all" among the catechetical hymns, although 18th-century hymnals tended to label the hymn as Trinitarian rather than catechetical, and 20th-century Lutherans rarely use the hymn because of the perceived <hl> difficulty of its tune <hl> .


Question: When did Luther produce a hymnic version of the Lord's Prayer?

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Answer: 1538

<hl> Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. <hl> The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Luther's <hl> 1538 <hl> hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.


Question: Where is the comparison found of this Lord's Prayer hymn?

Answer: Small Catechism

<hl> Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism , with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. <hl> The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the <hl> Small Catechism <hl>, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the <hl> Small Catechism <hl> , with one stanza for each of the seven prayer petitions, plus opening and closing stanzas.


Question: What was the hymn meant to examine students on?

Answer: specific catechism questions

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. <hl> The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions . <hl> The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on <hl> specific catechism questions <hl>. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on <hl> specific catechism questions <hl> .


Question: What does the original manuscript show?

Answer: multiple revisions

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. <hl> The extant manuscript shows multiple revisions , demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. <hl> Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows <hl> multiple revisions <hl>, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune, although modern texts are considerably shorter.

The extant manuscript shows <hl> multiple revisions <hl> , demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune.


Question: What do later versions of the Lord's Prayer hymn still use?

Answer: Luther's tune

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. <hl> Other 16th- and 20th-century versifications of the Lord's Prayer have adopted Luther's tune , although modern texts are considerably shorter. <hl>

Luther's 1538 hymnic version of the Lord's Prayer, "Vater unser im Himmelreich", corresponds exactly to Luther's explanation of the prayer in the Small Catechism, with one stanza for each of the seven prayer petitions, plus opening and closing stanzas. The hymn functioned both as a liturgical setting of the Lord's Prayer and as a means of examining candidates on specific catechism questions. The extant manuscript shows multiple revisions, demonstrating Luther's concern to clarify and strengthen the text and to provide an appropriately prayerful tune. Other 16th- and 20th-century versifications of the Lord's Prayer have adopted <hl> Luther's tune <hl>, although modern texts are considerably shorter.

Other 16th- and 20th-century versifications of the Lord's Prayer have adopted <hl> Luther's tune <hl> , although modern texts are considerably shorter.


Question: When did Luther write the hymn From Depths of Woe I cry to You?

Luther wrote "Aus tiefer Not schrei ich zu dir" ("From depths of woe I cry to you") in 1523 as a hymnic version of Psalm 130 and sent it as a sample to encourage evangelical colleagues to write psalm-hymns for use in German worship. In a collaboration with Paul Speratus, this and seven other hymns were published in the Achtliederbuch, the first Lutheran hymnal. In 1524 Luther developed his original four-stanza psalm paraphrase into a five-stanza Reformation hymn that developed the theme of "grace alone" more fully. Because it expressed essential Reformation doctrine, this expanded version of "Aus tiefer Not" was designated as a regular component of several regional Lutheran liturgies and was widely used at funerals, including Luther's own. Along with Erhart Hegenwalt's hymnic version of Psalm 51, Luther's expanded hymn was also adopted for use with the fifth part of Luther's catechism, concerning confession.

Answer: 1523

<hl> Luther wrote "Aus tiefer Not schrei ich zu dir" ("From depths of woe I cry to you") in 1523 as a hymnic version of Psalm 130 and sent it as a sample to encourage evangelical colleagues to write psalm-hymns for use in German worship. <hl> In a collaboration with Paul Speratus, this and seven other hymns were published in the Achtliederbuch, the first Lutheran hymnal. In 1524 Luther developed his original four-stanza psalm paraphrase into a five-stanza Reformation hymn that developed the theme of "grace alone" more fully. Because it expressed essential Reformation doctrine, this expanded version of "Aus tiefer Not" was designated as a regular component of several regional Lutheran liturgies and was widely used at funerals, including Luther's own. Along with Erhart Hegenwalt's hymnic version of Psalm 51, Luther's expanded hymn was also adopted for use with the fifth part of Luther's catechism, concerning confession.

Luther wrote "Aus tiefer Not schrei ich zu dir" ("From depths of woe I cry to you") in <hl> 1523 <hl> as a hymnic version of Psalm 130 and sent it as a sample to encourage evangelical colleagues to write psalm-hymns for use in German worship. In a collaboration with Paul Speratus, this and seven other hymns were published in the Achtliederbuch, the first Lutheran hymnal. In 1524 Luther developed his original four-stanza psalm paraphrase into a five-stanza Reformation hymn that developed the theme of "grace alone" more fully. Because it expressed essential Reformation doctrine, this expanded version of "Aus tiefer Not" was designated as a regular component of several regional Lutheran liturgies and was widely used at funerals, including Luther's own. Along with Erhart Hegenwalt's hymnic version of Psalm 51, Luther's expanded hymn was also adopted for use with the fifth part of Luther's catechism, concerning confession.