section_path: Conclusion and legacy/Literacy
section_name: Literacy
paragraph_text: Literacy
  
  The Protestant Reformation was a triumph of literacy and the new printing press. Luther's translation of the Bible into High German (the New Testament was published in 1522; the Old Testament was published in parts and completed in 1534) was also decisive for the German language and its evolution from Early New High German to Modern Standard German. Luther's translation of the Bible promoted the development of non-local forms of language and exposed all speakers to forms of German from outside their own area. The publication of Luther's Bible was a decisive moment in the spread of literacy in early modern Germany, and stimulated as well the printing and distribution of religious books and pamphlets. From 1517 onward, religious pamphlets flooded Germany and much of Europe.
  
  By 1530, over 10,000 publications are known, with a total of ten million copies. The Reformation was thus a media revolution. Luther strengthened his attacks on Rome by depicting a "good" against "bad" church. From there, it became clear that print could be used for propaganda in the Reformation for particular agendas, although the term propaganda derives from the Catholic Congregatio de Propaganda Fide (Congregation for Propagating the Faith) from the Counter-Reformation. Reform writers used existing styles, cliches and stereotypes which they adapted as needed. Especially effective were writings in German, including Luther's translation of the Bible, his Smaller Catechism for parents teaching their children, and his Larger Catechism, for pastors.
  
  Using the German vernacular they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. Illustrations in the German Bible and in many tracts popularised Luther's ideas. Lucas Cranach the Elder (1472–1553), the great painter patronised by the electors of Wittenberg, was a close friend of Luther, and he illustrated Luther's theology for a popular audience. He dramatised Luther's views on the relationship between the Old and New Testaments, while remaining mindful of Luther's careful distinctions about proper and improper uses of visual imagery.