Collected Works of Martin Luther

by Martin Luther

  Paulsen, F., “Geschichte des gelehrten Unterrichts auf den deutschen Schulen und Universitäten vom Ausgang des Mittelalters bis zur Gegenwart. Mit besonderer Rücksicht auf den klassischen Unterricht,” Leipzig, 1885, 2nd ed., 2 vols. 1896-1897.

  Paulus, N., “Die deutschen Dominikaner im Kampfe gegen Luther, 1518-1563” (“Erläuterungen und Ergänzungen zu Janssens Geschichte des deutschen Volkes,” vol. 4, 1-2). Freiburg i/B., 1903.

  — “Hexenwahn und Hexenprozess vornehmlich im 16 Jahrhundert,” Freiburg i/B., 1910.

  — “Luther und die Gewissensfreiheit” (“Glaube und Wissen,” Hft. 4), Munich, 1905.

  — “Luthers Lebensende. Eine kritische Untersuchung” (“Erläuterungen und Ergänzungen zu Janssens Geschichte des deutschen Volkes,” vol. 1, P. 1), Freiburg i/B., 1898.

  — “Kaspar Schatzgeyer, ein Vorkämpfer der katholischen Kirche gegen Luther in Süddeutschland” (“Strassburger theologische Studien,” vol. 3, 1), Freiburg i/B., 1898.

  — “Johann Tetzel, der Ablassprediger,” Mayence, 1899.

  — “Bartholomäus Arnoldi von Usingen” (“Strassburger theologische Studien,” vol. 1, 3), Freiburg i/B., 1893.

  “Quellen und Forschungen aus dem Gebiete der Geschichte in Verbindung mit ihrem historischen Institut zu Rom,” ed. the Görres-Gesellschaft, Paderborn, 1892 ff.

  “ — aus den italienischen Archiven und Bibliotheken,” ed. Kgl. Preuss. Histor. Institut in Rom, Rome, 1897 ff.

  “Quellenschriften zur Geschichte des Protestantismus zum Gebrauch in akademischen Übungen,” in Verbindung mit anderen Fachgenossen ed. J. Kunze and C. Stange, Leipzig, 1904, ff.

  (Oldecop), “Joh. Oldecops Chronik,” ed. K. Euling (“Bibl. des literarischen Vereins von Stuttgart,” vol. 190), Tübingen, 1891.

  (Ratzeberger), “Ratzeberger M., Handschriftliche Geschichte über Luther und seine Zeit,” ed. Ch. G. Neudecker, Jena, 1850.

  “Raynaldi Annales ecclesiastici. Accedunt notæ chronologicæ,” etc., auct. J. D. Mansi, Tom. 12-14, Lucæ, 1755.

  “Reformationsgeschichtliche Studien und Texte,” ed. J. Greving, Münster i/W., 1906 ff.

  “Reichstagsakten, Deutsche,” N.S., 2 vols.: “Deutsche Reichstagsakten unter Karl V,” ed. Adolf Wrede. At the command of H.M. the King of Bavaria, ed. by the Historical Commission of the Kgl. Akademie der Wissenschaften, Gotha, 1896.

  Riffel, K., “Christliche Kirchengeschichte der neuesten Zeit, von dem Anfänge der grossen Glaubens-und Kirchenspaltung des 16 Jahrhunderts,” 3 vols. (vol. 1, 2nd ed.), Mayence, 1842-1846.

  Ritschi, A., “Rechtfertigung und Versöhnung,” 3 vols., 2nd ed., Bonn, 1882 f.

  — O., “Dogmengeschichte des Protestantismus,” vol. 1, Leipzig, 1908.

  Romans, Commentary on, Ficker, J., “Luthers Vorlesung über den Römerbrief 1515-1516,” Glossen, 2, Scholien (“Anfänge, reformatorischer Bibelauslegung,” ed. J. Ficker, vol. 1), Leipzig, 1908.

  “Sammlung gemeinverständlicher Vorträge und Schriften aus dem Gebiete der Theologie und Religionsgeschichte.” Tübingen and Leipzig, 1896 ff.

  Scheel, O., “Luthers Stellung zur Heiligen Schrift” (“Sammlung gemeinverständlicher Vorträge und Schriften aus dem Gebiete der Theologie,” No. 29), Tübingen, 1902.

  (Schlaginhaufen, “Aufzeichnungen”), “Tischreden Luthers aus den Jahren 1531 und 1532 nach den Aufzeichnungen von Johann Schlaginhaufen aus einer Münchener Handschrift,” ed. W. Preger, Leipzig, 1888.

  “Scholia Rom,” see Romans, Commentary on.

  “Schriften des Vereins für Reformationsgeschichte,” Halle, 1883 ff.

  Seckendorf, V. L. a, “Commentarius historicus et apologeticus de Lutheranismo sive de reformatione religionis ductu D. Martini Lutheri ... recepta et stabilita,” Lipsiæ, 1694.

  Spahn, M., “Johann Cochläus. Ein Lebensbild aus der Zeit der Kirchenspaltung,” Berlin, 1898.

  “Studien und Darstellungen aus dem Gebiete der Geschichte. Im Auftrage der Görres-Gesellschaft und in Verbindung mit der Redaktion des Historischen Jahrbuches,” ed. H. Grauert, Freiburg i/B., 1900 ff.

  “Studien und Kritiken, Theologische. Zeitschrift für das gesamte Gebiet der Theologie,” Hamburg, later, Gotha, 1835 ff.

  (“Symbolische Bücher”), Müller H. T., “Die symbolischen Bücher der evangelisch-lutherischen Kirche deutsch und lateinisch. Mit einer neuen historischen Einleitung von Th. Kolde,” 10th ed., Gütersloh, 1907.

  “Table-Talk,” see “Tischreden.”

  “Tischreden oder Colloquia M. Luthers,” ed. Aurifaber, 2 vols., Eisleben, 1564-1565.

  (Tischreden ed. Förstemann), Förstemann, K. E., “Dr. Martin Luthers Tischreden oder Colloquia. Nach Aurifabers erster Ausgabe mit sorgfältiger Vergleichung sowohl der Stangwaldischen als der Selneccerschen Redaktion,” 4 vols. (4th vol. ed. with assistance of H. E. Bindseil), Leipzig, 1844-1848.

  Ulenberg, C., “Historia de Vita ... Lutheri, Melanchthonis, Matth. Flacii Illyrici, G. Maioris et Andr. Osiandri,” 2 voll., Coloniæ, 1622.

  (“Vita Lutheri”), “Melanchthonis Philippi Vita Lutheri,” in “Vitæ, quatuor reformatorum,” Berolini, 1841. Also in “Corp. Ref.” 6, sq. and previously as Preface to the 2nd vol. of the Wittenberg Latin edition of Luther’s works.

  Walther, W., “Für Luther, Wider Rom. Handbuch der Apologetik Luthers und der Reformation den römischen Anklagen gegenüber,” Halle a/S., 1906.

  Weiss, A. M., O.P., “Lutherpsychologie als Schlüssel zur Lutherlegende. Denifles Untersuchungen kritisch nachgeprüft,” Mayence, 1906; 2nd ed., 1906.

  — “Luther und Luthertum,” 2, see Denifle.

  (“Werke,” Erl. ed.), “M. Luthers sämtliche Werke,” 67 vols., ed. J. G. Plochmann and J. A. Irmischer, Erlangen, 1826-1868, vols. 1-20 and 24-26, 2nd ed., ed. L. Enders, Frankfurt a/M., 1862 ff. To the Erl. ed. belong also the Latin “Opp. Lat. exeg.,” the “Commentar. in Epist. ad. Galat.,” the “Opp. Lat. var.,” and the Correspondence (Briefwechsel) ed. by Enders (see under these four titles).

  — Weim. ed., “Dr. Martin Luthers Werke. Kritische Gesamtausgabe,” Weimar, 1883 ff., ed. J. Knaake, G. Kawerau, P. Pietsch, N. Müller, K. Drescher and W. Walther. So far (Jan., 1911) there have appeared vols. 1-9; 10, 1, 2, 3; 11-16; 17, 1; 18-20; 23-29; 30, 2; 3; 32; 33; 34, 1, 2; 36; 37. “Deutsche Bibel (1522-1541),” 2 vols. with introductions.

  — Altenburg ed., 1661-1664, 10 vols. (German); reprinted Leipzig, 1729-1740, 22 vols.

  — Eisleben ed. (“Supplement zur Wittenberger und Jenaer Ausg.”), ed. J. Aurifaber, 2 vols., 1564-1565.

  “Werke,” Halle ed., ed. J. G. Walch, 24 vols., 1740-1753 (German), “Neue Ausgabe im Auftrage des Ministeriums der deutschen evangelisch-lutherischen Synode von Missouri, Ohio und andern Staaten,” St. Louis, Mo., Zwickau, Schriftenverein, 22 vols., 1880-1904, 23 (index), 1910.

  — Jena ed., 8 vols. of German and 4 vols. of Latin writings, 1555-1558; re-edited later.

  — Wittenberg ed., 12 vols. of German (1539-1559) and 7 vols. of Latin writings (1545-1558).

  — “Auswahl,” ed. Buchwald, Kawerau, Köstlin, etc., 8 vols., 3rd ed., Brunswick and Berlin, 1905 ff.; also 2 supplementary vols.

  Wiedemann, Th., “Johann Eck, Professor der Theologie an der Universität Ingolstadt,” Ratisbon, 1865.

  Works (Luther’s), see “Werke.”

  “Zeitschrift für katholische Theologie,” Innsbruck, 1877 ff.

  “ — für Kirchengeschichte,” ed. Th. Brieger, Gotha, 1877 ff.

  “ — für Theologie und Kirche,” Tübingen, 1890 ff.

  “Zwinglii H. Opera. Completa editio prima cur. M. Schulero et H. Schulthessio,” 8 voll. (voll. 7 et 8 “epistolæ”), Turici, 1828-1842. In “Corpus Reformatorum” (2 vols.), voll. 88-89, Berlin and Leipzig, 1905-1908.

  INTRODUCTION

  (PREFACE TO THE FIRST AND SECOND GERMAN EDITIONS)

  The author’s purpose in the present work has been to give an exact historical and psychological picture of Luther’s personality, which still remains an enigma from so many points of view. He would fain
present an accurate delineation of Luther’s character as seen both from within and from outside throughout the history of his life and work from his earliest years till his death. He has, however, placed his hero’s interior life, his spiritual development and his psychic history well in the foreground of his sketch.

  The external history of the originator of the great German schism has indeed been dealt with fully enough before this. Special historical studies on the various points of his career and times exist in great number and are being daily added to. Whenever necessary, the author has made use of such existing material, although these works are only rarely quoted, in order not to overload the book.

  Everyone knows with what animation Luther’s life has recently been discussed, how his doctrines have been probed, and how they have been compared and contrasted with the theology of the Middle Ages. The Commentary on the Epistle to the Romans, a work of Luther’s youth, which was first made use of by Denifle and which now exists in a printed form, has supplied very important new material for the study of the rise of his opinions. With the assistance of this work it has become possible to give an entirely new explanation of how the breach with Rome came about. With regard to the actual questions of dogma, it has been my endeavour to bestow upon them the attention necessary for a right comprehension of history; at the same time the theological element can only be considered as secondary, our intention being to supply an exact portrait of Luther as a whole, which should emphasise various aspects of his mind and character, and not to write a history of dogma, much less a controversial or theological tract. The investigation of his mind, of his intellectual and moral springs of action, and of the spiritual reaction which he himself experienced from his life’s work, is indispensably necessary if we wish to do justice to the man who so powerfully influenced the development of Europe, and to form a correct idea of the human sides, good as well as bad, of his character.

  We have preferred, when sketching the psychological picture, to do so in Luther’s own words. This method was, however, the most suitable one, in spite of its apparent clumsiness; indeed it is the only one which does not merely put the truth before the eyes of the reader, but likewise the proofs that it is the truth, while at the same time giving an absolutely life-like picture. It has frequently been necessary to allow Luther to speak in his own words in order that in matters which have been diversely interpreted, or on which he was somewhat uncertain, he may be free to bring forward the pros and cons himself; we have thus given him the fullest opportunity to defend or accuse himself. If, for this reason, he is quoted more often than some readers may like, yet the originality of his mode of expression, which is always vivid, often drastic, and not infrequently eloquent, should suffice to prevent any impression of tiresomeness.

  Luther’s personality with all its well-known outspokenness has, as a matter of course, been introduced, unvarnished and unexpurgated, just as it betrays itself in the printed pamphlets, which as a rule give so vivid a picture of the writer, in the confidential letters, and in the chatty talk with his friends and table-companions. In a book which, needless to say, is not destined for the edification of the young, but to describe, as an historical work should, the conditions of things as they really were, the author has not thought it permissible to suppress certain offensive passages, or to tone down expressions which, from the standpoint of modern taste, are often too outspoken. With regard to the Table-Talk it may at once be stated that, by preference, we have gone to the actual sources from whence it was taken, so far as these sources are known, i.e. to the first Notes made by Luther’s own pupils and recently edited from the actual MSS. by Protestant scholars such as Preger, Wrampelmeyer, Loesche, Kroker, and others.

  In order to preserve the character of the old-time language, the original words and phrases employed by Luther, and also by his friends, have been, as far as possible, adhered to, though not the actual mode of spelling. A certain unequalness was, however, unavoidable owing to the fact that some of Luther’s Latin expressions which have been translated into modern German appear side by side with texts in old German, and that in the first written notes of the Table-Talk frequently only half the sentence is in German, the other half, owing to the use of Latin stenography, or because the speakers intermingled Latin and German haphazard, being given in Latin. Some difficulties presented by the German of that day have been made plain to the reader by words introduced in brackets.

  In selecting and sifting the material, a watchful eye has been kept not only on Luther’s mental history, but also on the Luther-Legends, whether emanating from advocates of the Wittenberg Doctor or from his Catholic opponents. It is a remarkable phenomenon only to be explained by the ardent interest taken in the struggle which Luther called forth, how quickly and to what an extent legendary matter accumulated, and with what tenacity it was adhered to. The inventions which we already find flourishing luxuriantly in the earliest panegyrics on the Reformer and in the oldest controversial works written to confute him (we express no opinion on the good faith of either side), are many of them not yet exploded, but continue a sort of tradition, even to the present day. Much that was false in the tales dating from the outset, whether in Luther’s favour or to his disadvantage, is still quoted to-day, in favour of or against him. In the light of a dispassionate examination the cloud-banks of panegyrics and embellishments tend, however, to vanish into thin air, though, on the other hand, a number of dark spots which still clung to the memory of the man — owing to hasty acceptance of the statements of older anti-Lutheran writers, have also disappeared.

  The Protestant historian, Wilhelm Maurenbrecher, declared in 1874 in his “Studien und Skizzen zur Geschichte der Reformationszeit” (), that a good life of Luther could not soon be written owing to the old misrepresentations having given birth to a fable convenue; “the rubbish and filth with which the current theological view of the Reformation period has been choked up, intentionally or unintentionally, is too great, and the utter nonsense which it has been the custom to present and to accept with readiness as Luther’s history, is still too strong.” Maurenbrecher, speaking of the Protestant tradition, felt himself justified in alluding to “a touching affection for stories which have become dear.” During the forty years or so which have elapsed since then, things have, however, improved considerably. Protestant scholars have taken on themselves the honourable task of clearing away the rubbish. Nevertheless, looking at the accounts in vogue of Luther’s development, one of the most recent historians of dogma, writing from Luther’s own camp, at the very commencement of a work dealing with the Reformer’s development, declares: “We still possess no reliable biography of Luther.” So says Wilhelm Braun in his work, “Die Bedeutung der Concupiscenz in Luthers Leben und Lehre” (Berlin, 1908).

  The excrescences on the Catholic side have also been blamed by conscientious Catholic historians. I am not here speaking of the insulting treatment of Luther customary with some of the older polemical writers, with regard to which Erasmus said: “Si scribit adversus Lutherum, qui subinde vocat illum asinum, stipitem, bestiam, cacodæmonem, antichristum, nihil erat facilius quam in illum scribere” (“Opp.,” ed. Lugd., 3, col. 658); I am speaking rather of the great number of fables and false interpretations which have been accepted, mostly without verification. Concerning these Joseph Schmidlin says in his article, “Der Weg zum historischen Verständnis des Luthertums” (III., “Vereinsschrift der Görresgesellschaft für 1909,” f.): “The Luther-problem has not yet found a solution.... To what an extent the apologetico-dogmatic method, as employed by Catholics, can deviate from historical truth is proved down to the present day by the numerous controversial pamphlets merely intended to serve the purposes of the moment.... The historical point of view, on the contrary, is splendidly adapted to bring into evidence the common ground on which Catholic and Protestant scholars can, to a certain extent, join hands.”

  While confronting the fables which have grown up on either side with the simple facts as they are known, I was,
naturally, unwilling to be constantly denouncing the authors who were responsible for their invention or who have since made them their own, and accordingly, on principle, I have avoided mentioning the names of those whose accounts I have rectified, and confined myself to the facts alone; in this wise I hope to have avoided giving offence or any reason for superfluous personal discussions. I trust that it is clear from the very form of the book, which deals with Luther and with him alone, that the history of the Wittenberg Doctor is my only concern and that I have no wish to quarrel with any writer of olden or more recent times. I have been able to profit by the liberty thus attained, to attack the various fables without the slightest scruple.

  With regard to the other details of the work; my intention being to write a psychology of Luther based on his history, it necessarily followed that some parts which were of special importance for this purpose had to be treated at greater length, whereas others, more particularly historical events which had already been repeatedly described, could be passed over very lightly.

  Owing to the psychological point of view adopted in this work the author has also been obliged to follow certain rules in the division and grouping. Some sections had to be devoted to the consideration of special points in Luther’s character and in the direction of his mind, manifestations of which frequently belong to entirely different periods of his life. Certain pervading tendencies of his life could be treated of only in the third volume, and then only by going back to elements already portrayed, but absolutely essential for a right comprehension of the subject. Without some such arrangement it seemed impossible to explain satisfactorily his development, and to produce a convincing picture of the man as a whole.

  Although a complete and lengthy description has been devoted to Luther’s idea of his higher mission (vol. iii., ch. xvi.) — a subject rightly considered of the greatest interest — yet the growth of this idea, its justification, and its various phases, is really being dealt with throughout the work. The thoughtful reader will probably be able to arrive at a decision as to whether the idea was well founded or not, from the historical materials furnished by Luther himself. He will see that the result which shines out from the pages of this book is one gained purely by means of history, and that the mere scientific process is sufficient to smooth the way for a solution of the question; to discuss it from a sectarian standpoint never entered into my mind.