That’s simply not true. There were actually about 13 German translations of the Bible prior to Luther’s. See this page for a start on many different vernacular translations:
newadvent.org/cathen/15367a.htm
What the CE isn’t telling you is that a) the vast majority of these vernacular translations were partial (only the Gospels, only the Psalter, etc.) and b) that works such as the much-acclaimed Mentelin Bible weren’t really translations per se, but were sort of running “Latin interlinears” (although minus the Latin text in some Bibles) that were specifically used by scholars to help them with their Latin by giving word-for-word equivalents in a particular German dialect–kind of like a biblical dictionary if you will. Even Bibles that are considered “complete” are often missing books from the deuterocanon or things like II and III John. But if you wish to refer to them as vernacular translations, that’s fine with me–with the caveat that even these precursors are still only translations of a translation. As I recall, a good book on the topic is Sanders,
German: The Biography of a Language if you’re interested in more details.
But the point is, by the 1540s one in every thirteen German households had at least a partial copy of the Luther Bible; that’s a pretty phenomenal shift. Once there was something actually available
to read, people became quite interested in learning
how to read–especially since Luther placed a great emphasis on lay Bible reading as a basic Christian responsibility.
Rand Al'Thor;9989351:
I don’t believe the “simplification” of the Mass was necessary or advisable. So, I don’t view this as a positive outcome whatever the cause is listed as.
I guess that’s something you will have to take up with the Catholic Church. Maybe those who do think changes in the Mass are positive would want to celebrate it and Luther?