The letter is dated December 14, 1516, in which he exhorts his friend Spalatin, at the Court of the Elector, to taste in Tauler “the pure, thorough theology, which so closely resembles the old, and to see how bitter everything is that is ourselves,” in order to “discover how sweet the Lord is.” He is already so mystically inclined that he will not even advise his friend in answer to a query, which little religious books he should translate into German for the use of the people; this advice lay in the counsel of God, as what was most wholesome for man was generally not appreciated; hardly was there one who sought for Christ; the world was full of wolves (these thoughts certainly seem to have remained with him in his public career); we must mistrust even our best intentions and be guided only by Christ in prayer; but the “swarm of religious and priests always follow their own good and pious notions and are thereby miserably deceived.”
His letter to George Spenlein, which is saturated with an extravagant mysticism of grace, also belongs to the same year, 1516.
On December 4, 1516 (see above, ), Luther finished seeing through the press the “Theologia Deutsch,” which he brought out, first in an incomplete edition, because he was under the impression that it was by Tauler. It is an echo of Tauler’s authentic works, somewhat distorted, however, by Luther’s Preface, at the end of which he declares that a thorough teaching of the Holy Scripture “must make fools,” intending thereby to contrast the insignificance of natural knowledge with Divine revelation. The booklet teaches mysticism from the Church’s standpoint, though its language is not well chosen. There is, however, no real need to interpret certain obscure passages in a pantheistic sense, as has been done. The booklet cannot therefore be taken as a proof that Luther at that time was pantheistically inclined, or that he possessed so little theological and philosophical knowledge as not to be able to distinguish between Pantheism and the teaching of the Church. Nor is there the slightest trace of specifically Lutheran doctrine in the “Theologia Deutsch.”
In a sermon of February 15, 1517, based on Tauler, Luther busies himself with those priests, laymen, and in particular religious, who, so he says, wish to be thought especially pious, but who are hypocrites because, even in spiritual things, they do not overcome their self-love because they attempt, for the love of God, to accomplish much and to do great things; almost all Tauler’s sermons, he remarks, show how clearly he saw through these false self-righteous, and how energetically he opposed them. As a matter of fact, Tauler, in the remarks referred to, has in his mind those who deserve, for other reasons, to be blamed on account of their perverse and proud mind, while Luther utilises such utterances in support of his own notorious dislike for good works and for zealous individual effort.
In his defence of his Wittenberg Indulgence Theses against Eck’s “Obelisci” (1518), we also find a characteristic misrepresentation of Tauler. Tauler, speaking of the possible torments resulting from the deprivation of religious consolation which may be experienced on earth, instances the vision of a poor soul who, by humble resignation to God’s Will, was delivered from its trouble. Luther takes the story as referring to a soul in Purgatory, and sees therein not merely a proof that souls are resigned in the place of purgation, but that they actually rejoice in the separation from salvation which God has imposed upon them; finally, he uses the story in support of his twenty-ninth pseudo-mystical thesis, in which he says that, on account of the piety of those who have died in the peace of God, it is uncertain whether all souls in Purgatory even wish to be delivered from their torments. His mystical ideas concerning abandonment to God’s good pleasure had warped his understanding.
In the above passage, and again later, he instances Paul and Moses as men who had desired to become a curse of God. If they expressed such a wish during life, he declares, a similar desire on the part of the dead is comprehensible. The common and better interpretation of the Bible passages in question regarding Moses and Paul differs very much from that of Luther.
Luther embraced the idea, which permeates Tauler’s works, of the painful annihilation of self-will and of all man’s sensual inclinations, not in order to mortify his own self-will and sensuality by obedience to the rules of his Order and humble submission to the practices of the Church, but the better to make his delusive disregard for the zealous performance of good works appear high and perfect to his own mind and in that of others.
One should be ready, so he asserts in the defence of his theses against Prierias, to renounce all hope in any merit or reward to such an extent that “if you were to see heaven open before you, you would nevertheless, as the learned Dr. Tauler, one of your own Order [Prierias was also a Dominican], says, not enter unless you had first consulted God’s Will as regards your entering, so that even in glory you may not be seeking your own will.” In Tauler there is, it is true, something of the sort, though it does not authorise Luther to assume the standpoint he does in his theory of resignation. Luther in his Commentary on Romans, as already stated, goes so far as to preach resignation to eternal damnation, and even to demand of us a desire to be damned should it please God to decree it for us (see below, vi. 9). All this for the ostensible purpose of excluding the slightest appearance of self-love. “But how,” a modern author asks, writing with a knowledge of the better Christian mysticism, “can there be less merit in striving after the final consummation in the next life which is offered and recommended to us by the Divine favour, and from which final salvation is inseparable? How then can the ideal state of the mystic consist in indifference to his perfection and salvation, to heaven or hell?” “Indifference with regard to the attainment of the highest, uncreated, eternal, endless Good can never be postulated.” But Luther thinks he can justify this and other errors with the help of Tauler and his own mysticism.
But he did not, and could not, use Tauler as a weapon against the Schoolmen. All he could do was to magnify the loss which these had suffered through not being acquainted with such a theology as Tauler’s, “the truest theology.” Tauler, as a matter of fact, was not opposed to Scholasticism, indeed, the pith of his exhortations rests upon well-grounded scholastic principles.
By the time his second and complete edition of the “Theologia Deutsch” appeared, the printing of which was finished on June 4, 1518, Luther knew with certainty that this booklet was not by Tauler. Nevertheless, in the Preface he heaps exaggerated praise upon it, gives it a place beside the Bible and St. Augustine, and declares that his own teaching, on account of which Wittenberg is being assailed, possesses in it a real bulwark: “Only now” has he discovered that, before his time, “other people” thought just the same as he. Here then we see the alliance which he has entered into with mysticism, now placed completely at the service of his rediscovered Evangel; the sympathy which had attracted him to the German mystics during the last few years here reveals its true character and is led to its overdue triumph. In a certain sense mysticism was always to remain harnessed to his chariot.
On the other hand, Luther very soon gave up pseudo-Dionysius the Areopagite, the mystic whose teaching had spread from the East over the whole of the West. At first, following public opinion, he had esteemed him very highly, the more so since he had taken him for a disciple of the Apostles; but, subsequently to the Disputation at Leipzig, where the Areopagite was urged against him, he shows himself very much opposed to him. According to Luther, he does not allow Christ to come to His rights, he grants too much to philosophy and is, of course, all wrong in his teaching concerning the hierarchy of the Church. Luther, however, always remained true to St. Bernard, with whom he had become acquainted, together with Gerson, in his spiritual reading at the monastery. From St. Bernard, as likewise from Tauler, he borrowed many mystic ideas, yet not without at the same time forcibly misinterpreting them and ascribing to the former, ideas which are altogether foreign to his mind. Gerson’s theologico-mystical introduction, which Luther cites in his glosses on Tauler, did not experience any better treatment at his hands, while Bonaventure, the mystic whom he
once prized, came under suspicion on account of his theological teaching, even before the Areopagite.
On the other hand, he retained his esteem for Tauler till the end.
Some very remarkable references which Luther makes to Tauler’s teaching are in connection with the troubles of conscience which dogged the steps of the Wittenberg Doctor from his first public appearance. These will be mentioned later, together with the means of allaying such torments of soul, which he gives in his “Operationes in Psalmos” (1519-21), borrowing them from misunderstood passages of Tauler.
We conclude with another passage from the “Operationes” in which, following Tauler, he gives expression to that favourite idea of his, which like a star of ill-omen presided at the rise of his new theology. Psalm xi., according to him, is intended to demonstrate the “righteousness by faith” against “the supporters of holiness by works and the deceptive appearance of human righteousness.” This is a forced interpretation going far beyond his own former exposition of the Psalm in question. “To-day,” he says — with an eye on the so-called holy-by-works, or iustitiarii— “there are many such seducers, as Johann Tauler also frequently warns us.” Of course, here again, what he has in mind are the well-known admonitions of Tauler, to trust in God more than in our own acts of virtue, though he takes them quite wrongly as implying the worthlessness of works for salvation. A Protestant authority here meets us at least half-way: “Tauler certainly did not hold in so accentuated a fashion as Luther the antithesis between grace and works, for he allows that ‘good works’ bring a man forward on the way of salvation.”
Luther, since beginning his over-zealous and excited perusal of Tauler’s writings, presents to the calm observer the appearance of a man caught up in a dangerous whirl of overstrain. Even in the first months this whirl of a mystic world brought up from the depth of his soul all the accumulated sediment of anti-theological feeling and disgust with the state of the Church. The enthusiasm with which Luther speaks of the “Theologia Deutsch” and Tauler, shows, as a Protestant theologian has it, “that the mysticism of the late Middle Ages had intoxicated him.” “It is clear that we have here a turning-point in Luther’s theology.”
Of mighty importance for the future was his unfortunate choice, perhaps due to his state of mind, just in that period of storm and stress, to deliver lectures at the University on the Epistle to the Romans. Through his Commentary on this Epistle he set a seal upon his new views directed against the Church’s doctrine concerning grace, works and justification.
CHAPTER VI
THE CHANGE OF 1515 IN THE LIGHT OF THE COMMENTARY ON ROMANS (1515-16)
1. The New Publications
Luther’s lectures on the Epistle to the Romans which, as mentioned above (), he delivered at Wittenberg from April, 1515, to September or October, 1516, existed till recently (1904-8) only in MS. form. To Denifle belongs the merit of having first drawn public attention to this important source of information, which he exploited, and from the text of which he furnished long extracts according to the Vatican Codex palatinus lat. 1826. The MS. referred to, containing the scholia, is a copy by Aurifaber of the lectures which Luther himself wrote out in full, and once belonged to the library of Ulrich Fugger, whence it came to the Palatina at Heidelberg, and, ultimately, on the transference of the Palatina to Rome, found its way to the Vatican Library. It was first made use of by Dr. Vogel, and then, in 1899, thoroughly studied by Professor Joh. Ficker. While the work was in process of publication the original by Luther’s own hand was discovered in 1903 in the Codex lat. theol. 21,4º of the State Library in Berlin, or rather rediscovered, for it had already been referred to in 1752 in an account of the library. According to this MS., which also contains the glosses, the Commentary, after having been collated with the Roman MS., which is frequently inaccurate, was edited with a detailed introduction at Leipzig in 1908 by Joh. Ficker, Professor at Strasburg University; it forms the first volume of a collection entitled “Anfänge reformatorischer Bibelauslegung.”
Denifle’s preliminary excerpts were so ample and exact that, as a comparison with what has since been published proves, they afforded a trustworthy insight into a certain number of Luther’s doctrinal views of decisive value in forming an opinion on the general course of his development. But it is only now, with the whole work before us, scholia and glosses complete, that it is possible to give a fair and well-founded account of the ideas which were coming to the front in Luther. The connection between different points of his teaching appears in a clearer light, and various opinions are disclosed which were fresh in Luther’s mind, and upon which Denifle had not touched, but which are of great importance in the history of his growth. Among such matters thus brought to light were Luther’s gloomy views on God and predestination, with which we shall deal in our next section.
The Epistle of St. Paul to the Romans ranks first among all his letters for the depth of thought and wealth of revelation which it contains. It treats of the most exalted questions of human thought, and handles the most difficult problems of Christian faith and hope. Its subject-matter is the eternal election of the Gentile and Jewish world to salvation in Christ; the guidance of the heathen by the law of nature, and of the Jews by the Mosaic law; the powers of man when left to himself, and of man supernaturally raised; the universality and potency of the saving grace of Christ, and the manner of its appropriation in justification by faith; finally the life, death and resurrection in which the Christian, through faith, unites himself with Christ.
We may doubt whether the young Doctor of Wittenberg was qualified to grapple with so great a task as the explanation of this charter of faith, especially bearing in mind his comparatively insignificant knowledge of the Fathers of the Church and the theological literature of the past, his impetuosity in dealing with recondite questions, and his excitable fancy which always hurried in advance of his judgment. At any rate, he himself thought his powers sufficient for a work on which the most enlightened minds of the Church had tested their abilities. He immediately followed up this Commentary with other lectures on certain epistles of St. Paul, wherein the Apostle discloses the depths of his knowledge.
On perusing the lengthy pages of the Commentary on Romans we are amazed at the eloquence of the young author, at his dexterity in description and his skill in the apt use of biblical quotations; but his manner of working contrasts very unfavourably with that of the older Commentators on the Epistle, such as Thomas of Aquin with his brevity and definiteness and, particularly, his assurance in theological matters. Luther’s mode of treating the subject is, apart from other considerations, usually too rhetorical and not seldom quite tedious in its amplitude.
The work, with its freedom both in its language and its treatment of the subject, reveals many interesting traits which go to make up a picture of Luther’s inward self.
He starts with the assumption that the whole of the Epistle was intended by its author to “uproot from the heart the feeling of self-righteousness and any satisfaction in the same,” and — to use his own odd expression— “to implant, establish and magnify sin therein (‘plantare, ac constituere et magnificare peccatum’).” “Although there may be no sin in the heart or any suspicion of its existence,” he declares, we ought and must feel ourselves to be full of sin, in contradistinction to the grace of Christ from Whom alone we receive what is pleasing to God.
In his passionate opposition to the real or imaginary self-righteous he allows himself, in these lectures, to be drawn into an ever deeper distrust of man’s ability to do anything that is good. The nightmare of self-righteousness never leaves him for a moment. His attack would have been justifiable if he had merely been fighting against sinful self-righteousness which is really selfishness, or against the delusion that natural morality will suffice before God. Nor does it appear who is defending such erroneous ideas against him, or which school upheld the thesis Luther is always opposing, viz. that there is a saving righteousness which arises, is preserved, and works without the
preventing and accompanying grace of God. It is, however, clear that there was in his own soul a dislike for works; so strong in fact is his feeling in this regard that he simply calls all works “works of the law,” and cannot be too forcible in demonstrating the antagonism of the Apostle to their supposed over-estimation. Probably one reason for his selection of this Epistle for interpretation was that it appeared to him to agree even better than other biblical works with his own ideas against “self-righteousness.” We must now consider in detail some of the leading ideas of the Commentary on Romans.
2. Gloomy Views regarding God and Predestination
The tendency to a dismal conception of God plays, in combination with his ideas on predestination, an incisive part in Luther’s Commentary on Romans, which, so far, has received too little attention. The tendency is noticeable throughout his early mental history. He was never able to overcome his former temptations to sadness and despair on account of the possibility of his irrevocable predestination to hell, sufficiently to attain to the joy of the children of God and to the trustful recognition of God’s general and certain will for our salvation. The advice which Staupitz, among others, gave him was assuredly correct, viz. to take refuge in the wounds of Christ, and Luther probably tried to follow it. But we do not learn that he paid diligent heed to the further admonitions of the ancient ascetics, to exert oneself in the practice of good works, as though one’s predestination depended entirely on the works one performs with the grace of God. On the contrary, of set purpose, he avoided any effort on his own part and preferred the misleading mystical views of Quietism.
The melancholy idea of predestination again peeps out unabashed in the passage in his Commentary on the Psalms, where he says, that Christ “drank the cup of pain for His elect, but not for all.”
Collected Works of Martin Luther Page 592
