endered into
Latin the booklet of this man which is called the Small Catechism,
hoping that it might be given to the boys to be learned as soon as they
enter the Latin school." At the same time Sauermann declares that his
translation was published "by the advice and order (_consilio ac iussu_)
of the author [Luther] himself." (30, 1, 673.) One cannot doubt,
therefore, that Sauermann's translation received Luther's approval. And
being in entire conformity with the _Instruction for Visitors,_ of 1528,
for the Latin city schools, the book was soon in general use. In 1556
Michael Neander speaks of it as "the common Latin version, hitherto
used in all schools." (603.) The Latin Concordia of 1584 contains
Sauermann's version, essentially, though not literally. The Preface,
which Sauermann had not translated, is taken over from the
_Prayer-Booklet._ The part On Confession was newly translated from the
German edition of the Catechism of 1531. The textual changes which were
made in Sauermann's translation for the Concordia of 1584 "show that he
was careful and usually felicitous, and are partly to be explained as
combinations of the first and second Latin translations." (604.)

When, in 1539, Justus Jonas translated the Nuernberg _Sermons for
Children,_ he made a third Latin translation of the Small Catechism. He
calls it "this my Latin translation, not carefully finished indeed, but
nevertheless rendered in good faith." (627.) This Latin text obtained
special importance since it was immediately done into English, Polish,
and Icelandic. In 1560 Job Magdeburg furnished a fourth Latin version.
Concerning the translations into Greek, Hebrew, and other languages see
Weimar Edition of Luther's Complete Works (10, 1, 718f.)

Among the earliest elaborations of the Small Catechism was the Catechism
of Justus Menius, 1532, and the Nuernberg _Children's Sermons_ of 1533.
Both exploit Luther's explanations without mentioning his name. At the
same time some changing, abbreviating, polishing, etc., was done, as
Luther's text was considered difficult to memorize. Albrecht says of
Menius's emendations: "Some of his formal changes are not bad; most of
them, however are unnecessary. The entire book finally serves the
purpose of bringing to light the surpassing merit of the real
Luther-Catechism." (617.) The same verdict will probably be passed on
all the substitute catechisms which have hitherto appeared. John
Spangenberg's Small Catechism of 1