, George of Anhalt, Mathesius, and many others
draw a similar picture of the religious conditions prevailing in
Germany, England, and other lands immediately prior to the Reformation.
To be sure, Papists, particularly Jesuits, have disputed the accuracy
and truth of these descriptions from the pen of Luther and his
contemporaries. But arrayed against these Romish apologetes is also the
testimony of Papists themselves. In his _Catholicus Catechismus,_
published at Cologne, 1543, Nausea writes: "I endeavored to renew the
instruction, once well known among all churches, which, however, not
only recently, but long ago (I do not know to whose stupidity,
negligence, or ignorance this was due) was altogether forgotten, not
without lamentable loss to the catholic religion. _Veterem illam
catechesin, per omnes quondam ecclesias percelebrem non modo tum, sed et
ante pridem, nescio quorum vel socordia vel negligentia vel ignorantia,
non sine poenitenda catholicae religionis iactura prorsus in oblivionem
coeptam repetere coepi_." (W. 30, 1, 467.) Moreover, when Romanists
dispute Luther's assertions, they refer to the one point only, that
religious instruction (as conceived by Catholics) had not declined in
the measure claimed by Luther. As to the chief point in Luther's
assertion, however, _viz._, the correct Evangelical explanation of the
Catechism, which, in Luther's opinion, is essential to all truly
Christian instruction, the Catholic Church has always been utterly
devoid of it not only prior to the Reformation, but also after it, and
down to the present day. True, even during the Reformation some Papists
were incited to greater zeal in preaching and teaching. It was a
reaction against the Reformation of Luther, who must be regarded as the
indirect cause also of the formal improvement in the instruction of the
young among the Romanists. To maintain their power, bishops and priests
were compelled to resume and cultivate it. This revival, however, meant
only an intensified instruction in the old work-righteousness, and
therefore was the very opposite of the instruction which Luther desired
and advocated. In the Apology, Melanchthon, after charging the Papists
with totally neglecting the instruction of the young, continues: "A few
among them now also begin to preach of good works. But of the knowledge
of Christ, of faith, of the consolation of consciences they are unable
to preach anything, moreover, this blessed doctrine, the preci