The writer’s unalterable principle on this point has been, that in historical studies the religious convictions of the author must never induce him to set aside the stubborn facts of the past, to refuse their full importance to the sources, or pusillanimously to deny the rightful deductions from history. This, however, does not mean that he has imposed on himself any denial of his religious convictions. Just as the convinced Protestant, when judging of historical facts, cannot avoid showing his personal standpoint, and just as the freethinking historian applies his own standard everywhere in criticising events both profane and religious, so the Catholic too must be free to express his opinion from the point of view of his own principles as soon as the facts have been established. The unreasonableness and impossibility of writing a history from which personal convictions are entirely absent has been recognised by all competent authorities, and, in a subject like that here treated, this is as plain as day. Such an artificial and unreal history of Luther would surely be dreary and dull enough to frighten anyone, apart from the fact that Luther himself, whose fiery nature certainly admitted nothing of indifference, would be the first to protest against it, if he could.
Is it really impossible for a Catholic historian to depict Luther as he really was without offending Protestant feelings in any way? Without any exaggerated optimism, I believe it to be quite possible, because honesty and historical justice must always be able to find a place somewhere under the sun and wherever light can be thrown, even in the most delicate historical questions. In the extracts from my studies on Luther (cp. for instance the article “Der ‘gute Trunk’ in den Lutheranklagen, eine Revision” in the “Historisches Jahrbuch,” 1905, p-507), Protestants themselves admitted that the matter was treated “with entire objectivity” and acknowledged the “moderate tone” which prevailed throughout. Such admissions were to me a source of real pleasure. Other critics, highly prejudiced in favour of Luther, actually went so far as to declare, that this impartiality and moderation was “all on the surface” and a mere “ingenious make-believe,” employed only in order the better to deceive the reader. They took it upon themselves to declare it impossible that certain charges made against Luther should have been minimised by me in real earnest, and various good aspects of his character admitted frankly and with conviction. Such discoveries, as far-fetched as they are wanting in courtesy, may be left to take care of themselves, though I shall not be surprised to be again made the object of similar personal insults on the appearance of this book.
I may, however, assure Protestant readers in general, whose esteem for Luther is great and who may be disagreeably affected by certain passages in this book which are new to them, that the idea of offending them by a single word was very far from my intention. I am well aware, and the many years I have passed at home in a country of which the population is partly Catholic and partly Protestant have made it still clearer to me, how Protestants carry out in all good faith and according to their lights the practice of their religion. Merely in view of these, and quite apart from the gravity of the subject itself, everything that could be looked on as a challenge or an insult should surely be avoided as a stupid blunder. I would therefore ask that the book be judged impartially, and without allowing feelings, in themselves quite natural, to interfere unduly; let the reader ask himself simply whether each assertion is, or is not, proved by the facts and witnesses. As regards the author, however, he would ask his readers to remember that we Catholics (to quote the words of a Swiss writer) “are not prevented by the view we hold of the Church, from rejoicing over all that our separated brethren throughout the world have preserved of the inheritance of Christ, and display in their lives, that, on the contrary, our best and sincerest esteem is for the bona fides of those who think otherwise than we” (“Schweizerische Kirchenzeitung,” 1910, No. 52, December 29).
With regard to “inconvenient facts,” Friedrich Paulsen wrote in his “Geschichte des gelehrten Unterrichts” (I², 1896, ): “If Protestant historians had not yielded so much to the inclination to slur over inconvenient facts, Janssen’s ‘History of the German People’ [English trans., 1901-1909] would not have made the impression it did — surely an ‘inconvenient fact’ for many Protestants.” The same respected Protestant scholar also has a word to say to those who were scandalised at some disagreeable historical home-truths which he had published, “as though it were my fault that facts occurred in the history of the Reformation which a friendly biographer of Luther must regret.”
Even in the Protestant world of the present day there is a very general demand for a plain, unvarnished picture of Luther. “Amicus Lutherus magis amica veritas,” as Chr. Rogge said when voicing this demand; the same writer also admitted that there was “much to be learnt from the Catholics, even though they emphasised Luther’s less favourable qualities”; that, “we could not indeed expect them to look at Luther with our eyes, but nevertheless we have not lost all hope of again finding among them men who will fight the Monk of Wittenberg with weapons worthy of him.” And further, “the scholar given up to historical research can and ought to strive to bring the really essential element of these struggles to the knowledge and appreciation of his opponents, for, if anywhere, then surely in the two principal camps of Christendom, large-minded polemics should be possible” (“Zum Kampfe um Luther” in the “Türmer,” January, 1906, ).
I have not only avoided theological polemics with Protestants, but have carefully refrained from considering Protestantism at all, whether that of to-day or of the two previous centuries. To show the effects of Luther’s work upon the history of the world was not my business. The object of my studies has not been Lutheranism, but Luther himself considered apart from later Protestantism, so far as this was possible; of course, we cannot separate Luther from the effects he produced, he foresaw the results of his work, and the acceptance of this responsibility was quite characteristic of him. I will only say, that the task I set myself in this work closes with the first struggles over his grave. I may remark further, that the Luther of theology, even in Protestant circles, is being considered more and more as an isolated fact. Are there not even many Protestant theologians who at the present day allow him no place whatever in the theological and philosophical doctrines which they hold? Indeed, is it not an understood thing with many of our Protestant contemporaries, to reject entirely or in part the doctrines most peculiar and most dear to Luther. Two years ago the cry was raised for “a further development of religion,” for “a return from Trinitarian to Unitarian Christianity, from the dogmatic to the historic Christ,” and at the same time the Allgemeine Evangelisch-Lutherische Konferenz at Hanover received a broad hint that, instead of wasting time in working for the Lutheran tenets, they would be better employed in devising a Christianity which should suit the needs of the day and unite all Protestants in one body. In these and similar symptoms we cannot fail to see a real renunciation of Luther as the founder of Protestant belief, for there are many who refuse to hold fast even to that rudimentary Christianity which he, in agreement with all preceding ages, continued to advocate. Only on account of his revolt against external authority in religious questions and his bitter opposition to the Papacy, is he still looked up to as a leader. There is therefore all the less reason for the historian, who subjects Luther to his scrutiny, to fear any reproach of having unwarrantably assailed the Protestantism of to-day.
As in these pages my only object has been to examine Luther’s person, his interior experiences and his opinions from the point of view of pure history, I think I have the right to refuse beforehand to be drawn into any religious controversy. On the other hand, historical criticism of facts will always be welcomed by me, whether it comes from the Catholic or from the Protestant camp, and will be particularly appreciated wherever it assists in elucidating those questions which still remain unsolved and to which I shall refer when occasion arises.
Finally, an historical reminiscence, which carries us back to the religious contradictions as they exis
ted in Germany a hundred years ago, may not be out of place. At that time Gottlieb Jakob Planck of Württemberg, Professor of Theology at Göttingen, after the lengthy and unprofitable polemics of earlier ages, made a first attempt to pave the way for a more just treatment by the Protestant party of Luther’s history and theology. In his principal work, i.e. in the six volumes of his “Geschichte der Entstehung, der Veränderung und der Bildung unseres protestantischen Lehrbegriffs” (finished in 1800), he ventured, with all the honesty of a scholar and the frankness natural to a Swabian, to break through the time-honoured custom according to which, as he says, all “those who dared even to touch on the mistakes of our reformers were stigmatised as blasphemers.” “While engaged on this work,” he declares, “I never made any attempt to forget I was a Protestant, but I hope that my personal convictions have never led me to misrepresent other people’s doctrines, or to commit any injustice or even to pass an unkind judgment. Calm impartiality is all that can be demanded.” I should like, mutatis mutandis, to make his words my own, and to declare that, while I, too, have never forgotten that I am a Catholic, I stand in no fear of my impartiality being impugned.
I would likewise wish to appropriate the following words taken from Planck, substituting the word “Protestants” for “Catholics”: “The justice which I have thought it necessary to do to Catholics may perhaps excite some surprise, because some people can never understand one’s treating opponents with fairness.” But “I am convinced that, if my readers are scandalised, this will merely be on account of the novelty of the method. I really could not bring myself to sacrifice truth and justice to any fear of giving offence.” Planck admits, elsewhere, speaking of Lutheran history, that compliance with the demands of impartiality in respect of certain persons and events which he had to describe, was sometimes “incredibly hard,” and he proceeds: “There are circumstances where every investigator is apt to get annoyed unless indeed disinterestedness is to him a natural virtue.... It is exasperating [the present writer can vouch for this] to have to waste time and patience on certain things.” So speaks a theologian renowned among Protestants for his earnestness and kindliness.
With the best of intentions Planck spent part of his time and strength in the chimerical task of bringing about a “reunion of the principal Christian bodies.” He wrote a work, “Ueber die Trennung und Wiedervereinigung,” etc. (on Schism and Reunion, 1803), and another entitled “Worte des Friedens an die katholische Kirche” (Words of Peace to the Catholic Church, 1809). It was his desire “to seek out the good which surely exists everywhere.” The ideas he put forward were, it is true, unsuited for the realisation of his great plan. He was too unfamiliar with the organisation of the Catholic Church, and the limitations of his earlier education disqualified him for the undertaking he had in view. What really shattered the hopes of reunion held by many during that period of triumphant Rationalism was, not merely the shallowness of the views prevailing, but above all the spirit of animosity let loose among all fervent Lutherans by the celebration, in 1817, of the third centenary of the Reformation. Catholics soon perceived that reunion was unfortunately still very far distant, and that, in the interests of the public peace, all that could be expected was the retention of mutual esteem and Christian charity between the two great denominations.
It is also my most ardent desire that esteem and charity should increase, and this growth of appreciation between Catholics and Protestants will certainly not be hindered by the free and untrammelled discussion of matters of history.
On the contrary, as a Protestant critic of Walter Köhler’s “Katholizismus und Reformation” says, “it is to be hoped that historical investigation may lessen the contradictions, and if in this way it is possible to come closer together, not indeed perhaps to understand each other completely, yet at least to make some attempt to do so, then something deeper and more lasting will have been gained than at the time when Rationalism prevailed. The attempt then made to bring the parties together was the result of a levelling down of religious beliefs, now the same object is sought by penetrating more profoundly into the essentials of the different creeds” (“Theologische Literaturzeitung,” 1907, ).
The quotations from Luther’s writings have been taken from the most recent Weimar edition so far as it at present reaches. What is not contained in the Weimar edition has been taken from the previous Erlangen edition (method of quotation: Weim. ed., Erl. ed.); the latter is, however, often quoted as well as the Weimar edition because it is more widely known and more readily available for reference.
Luther’s letters have been taken from the new edition of the “Briefwechsel” by Enders, which is also not yet quite complete. The epistles of Luther’s later years, which are still wanting in Enders’ work, and also some of earlier date, are given as in volumes lii.-liv. of the Erlangen edition, where a great number of German letters are collected, or else as in the old edition of “Briefe, Sendschreiben und Bedenken” by De Wette-Seidemann. (See above, p. xvii. ff., “Correspondence,” “Letters,” “Works.”)
With regard to the other sources of information we need only state, that until the whole of the “Tischreden” (Table-Talk) have been edited by Ernst Kroker in the Weimar series, we are compelled to have recourse to the older German and Latin collections of the same, together with the original notes mentioned above (p. xx.). Of the German collection, in addition to the work of Aurifaber, the “Tischreden” of Förstemann-Bindseil and of the Erlangen edition (vols. lvii.-lxii.) have been used, and, for the Latin collection, Bindseil’s careful edition (see p. xvi. f.).
From among the large number of lives of Luther which have been consulted I shall mention only the two latest, one by a Catholic, Denifle, and the other by two Protestants, Köstlin and Kawerau.
It is hardly necessary to say, that I brought to the study of the two last-mentioned works an absolutely independent judgment. The information — universally acknowledged as extremely valuable — supplied by Denifle’s ponderous volumes on the relation between Luther’s theology and that of the Middle Ages, was of considerable service to me. To Köstlin’s biography of Luther, continued by Kawerau, I am indebted for some useful data with regard to the history and chronology of Luther’s writings.
This most detailed of the Protestant biographies, and the most frequently quoted by me, offers this further advantage that in its judgment of Luther, his life’s work, and his personal qualities, it occupies a middle line between two Protestant extremes. Köstlin having belonged to the so-called intermediary school of theology, the author, in his delineation of Luther, avoids alike certain excesses of the conservatives and the caustic, subtilising criticism of the rationalists. There is no such thing as a simple “Protestant opinion” on Luther; and Köstlin’s intermediary treatment is the one least likely to lead a Catholic to commit an injustice against either of the extreme parties in Protestantism.
Does a Catholic opinion exist with regard to Luther’s personal qualities and his fate? Does the much-discussed work of Denifle represent the “Catholic feeling”? That it does has frequently been asserted by those most strongly opposed to Denifle. Yet Denifle’s manner of regarding Luther was, on the whole, by no means simply “Catholic,” but largely biassed by his individual opinion, as indeed has ever been the appreciation by Catholic authors of the different points of Luther’s character. Only on those points could Denifle’s opinion strictly be styled “Catholic” where he makes the direct acknowledgment of dogmas and the essential organisation of the Church the standard for Luther’s views and reforms; and in this he certainly had on his side the repudiation of Luther by all Catholics. A “Catholic opinion,” in any other sense than the above, is the sheerest nonsense, and the learned Dominican would certainly have been the last to make such a claim on his own behalf. The present writer protests beforehand against any such interpretation being placed on his work. The following statements, whether they differ from or agree with those of Denifle, must be looked on as a mere attempt to express what app
ears to the author to be clearly contained in the sources whence his information comes. In all purely historical questions, in questions of fact and their inferences, the Catholic investigator is entirely free, and decides purely and simply to the best of his knowledge and conscience.
A list of Luther’s writings with the volumes in which they occur in the last two editions, as well as a detailed index of subjects and names at the end of the sixth volume, will facilitate the use of this work.
The author would like to take this opportunity of expressing his most cordial thanks to the Royal Bavarian Library of Munich, and also to the University Library in that city, for the friendly assistance rendered him. These rich sources of information have afforded him, during his frequent and lengthy visits to the Bavarian capital, what the libraries of Rome, which he had been in the habit of consulting for his History of Rome and the Popes of the Middle Ages (Eng. trans., 3 vols., 1911-12), could not supply on the subject here treated. The author will now return to the exploitation of the treasures of Rome and to the task he originally undertook and hopes to bring out, in the near future, a further volume of the History of Rome.
THE AUTHOR.
Munich, January 1, 1911.
VOL. I. LUTHER THE MONK
CHAPTER I
COURSE OF STUDIES AND FIRST YEARS IN THE MONASTERY
Collected Works of Martin Luther Page 572
