Collected Works of Martin Luther

by Martin Luther

  It is not our intention here to embark upon a controversy on such an opinion concerning Luther’s German influence as that here advanced by Döllinger. The present work will, in due course, treat of Luther’s posthumous influence on German culture and the German language, of his famous German Bible, and of his hymnological work (see vol. v., xxxiv., xxxv.), when we shall have occasion to show the true value to be accorded to such statements. As they stand, our last quotations from Döllinger merely constitute a part of the legend which grew up long since around the memory of the Wittenberg professor.

  It must certainly be admitted, that Luther’s powerful language is grounded on a lively and clear comprehension of German ways of thought and German modes of expression; his command of language and his power for trenchant description, which were the result of his character, of his intercourse with the common people and his talent for noting their familiar ways of speech, were rare qualities. He left in his writings much that served as a model to later Germans. Of his translation of the Bible in particular we may say, with Janssen, that, although Luther cannot be termed the actual founder of the new High-German, yet “his deserts as regards the development of the German language are great,” especially in the matter of “syntax and style. In the last respect no one of any insight will wish to dispute the service which Luther rendered.” “The force and expression of the popular speech was hit off by Luther in a masterly manner in his Bible translations.”

  Those Germans, who had been won over to the new faith and had become Luther’s faithful followers, found in the instructions written in his own popular vein, particularly in those on the Bible, enlightenment and edification, in many cases, no doubt, much to their advantage. Writing for the benefit of this circle, the versatile author, in his ethical works — his controversial ones are not here under consideration — deals with countless other subjects outside the range of biblical teaching; here his manner owes its power to the fact that he speaks in tones caught from the lips of the people themselves. Thus, for instance, when he discovers the blots which sully the nation: luxury in dress, the avarice of the rich, the “miserliness and hoarding” of the peasants. Or when he tells unpleasant truths to the “great fops,” the nobles, concerning their despotic and arrogant behaviour. Or, again, when he raises his voice in condemnation of the neglect of education, or to reprove excessive drinking, or when, to mention a special case, he paints in lurid and amusing colours the slothfulness and utter carelessness of the Germans after having achieved any success in war against the Turks. His gift of humour always stood him in good stead, and his love of extravagant phraseology and imagery and of incisive rhetoric was of the greatest service to him in his dealings with the people, for both appealed strongly to German taste. Nor must we forget his proficiency in the effective application of German proverbs — a collection of proverbs in his own handwriting is still extant and has recently been published — nor his familiarity with German folk-lore and ballads, nor finally the wonderful gift which served to tranquillise many who were still undecided and wavering, viz. the boundless assurance and unshakable confidence with which he could advance even the most novel and startling opinions. The Germans of that day loved weight and power, and a strong man could not fail to impress them, hence, for those who were not restrained by obedience to the Church, Luther undoubtedly seemed a real chip off the old German block.

  A single passage, one against usurers, will serve to show with what energy this man of the people could raise his voice, to the joy of the many who groaned under the burden. “Ah, how securely the usurer lives and rages as though he himself were God and Lord of the whole land; no one dares to resist him. And now that I write against them these saintly usurers scoff at me and say: ‘Luther doesn’t know what usury is; let him read his Matthew and his Psalter.’ But I preach Christ and my word is the Word of God, and of this I am well assured, that you accursed usurers shall be taught either by the Turk or by some other tool of God’s wrath, that Luther really knew and understood what usury was. At any rate, my warning is worth a sterling gulden.”

  On the very same page he vents his anger against the supreme Imperial Court of Justice, because, “in matters pertaining to the Gospel and the Church,” its sentences did not accord with his. “I shan’t be a hypocrite, but shall speak the truth and say: See what a devil’s strumpet reigns in the Imperial Kammergericht, which ought to be a heavenly jewel in the German land, the one consolation of all who suffer injustice.”

  Particularly effective was his incitement of the people to hate Popery. “We Germans must remain Germans and the Pope’s own donkeys and victims, even though we are brayed in the mortar like sodden barley, as Solomon says (Prov. xxvii. 22); we stick fast in our folly. No complaints, no instruction, no beseeching, no imploring, not even our own daily experience of how we have been fleeced and devoured opens our eyes.”— “The Emperor and the Princes,” he had already said, “openly go about telling lies of us”; “pigs and donkeys,” “mad and tipsy Princes,” such are the usual epithets with which he spices his language here and later.

  “Out of deep sympathy for us poor Germans” it is that he ventures to speak thus in the name of all.

  He boldly holds up his Evangel as the German preaching par excellence. He declares: “I seek the welfare and salvation of you Germans.”— “We Germans have heard the true Word of God for many years, by which means God, the Father of all Mercy, has enlightened us and called us from the horrible abominations of the Papal darkness and idolatry into His holy light and Kingdom. But with what gratitude and honesty we have accepted and practised it, it is terrible to contemplate.”

  Formerly, he says, we filled every corner with idolatries such as Masses, Veneration of the Saints, and good works, but now we persecute the dear Word, so that it would not be surprising should God flood Germany, not only with Turks, but with real devils; indeed, it is a wonder He has not done so already.

  However small the hope was of any improvement resulting from his preaching, he fomented the incipient schism by such words as these: “They [the Romans] have always abused our simplicity by their wantonness and tyranny; they call us mad Germans, who allow themselves to be hoaxed and made fools of.... We are supposed to have an Empire, but it is the Pope who has our possessions, honour, body, soul and everything else.... Thus the Pope feeds on the kernel and we nibble at the empty shells.”

  Finally, there are some who select certain traits of Luther’s character in order to represent him as the type of a true German. Such specifically German characteristics were certainly not lacking in Luther; it would be strange, indeed, were this not the case in a man of German stock, hailing from the lower class and who was always in close touch with his compatriots. Luther was inured to fatigue, simple in his appearance and habits, persevering and enduring; in intercourse with his friends he was frank, hearty and unaffected; with them he was sympathetic, amiable and fond of a joke; he did not, however, shrink from telling them the truth even when thereby offence might be given; towards the Princes who were well-disposed to him and his party he behaved with an easy freedom of manner, not cringingly or with any exaggerated deference. In a sense all these are German traits. But many of these qualities, albeit good in themselves, owing to his public controversy, assumed a very unpleasant character. His perseverance degenerated into obstinacy and defiance, his laborious endurance into a passionate activity which overtaxed his powers, and he became combative and quarrelsome and found his greatest pleasure in the discomfiture of his opponents; his frankness made way for the coarsest criticism. The anger against the Church which carried him along found expression in the worst sorts of insults, and, when his violence had aroused bitter feelings, he believed, or at least alleged, he was merely acting in the interests of uprightness and love of truth. Had he preserved his heritage of good German qualities, perfected them and devoted them to the service of a better cause, he might have become the acknowledged spokesman of all Germans everywhere. He could have branded vice and instilled
into the hearts of his countrymen the love of virtue more strongly and effectively than even Geiler of Kaysersberg; in seasoned and effective satire on matters of morals he would have far excelled Sebastian Brant and Thomas Murner; in depth of feeling and sympathetic expression he could have rivalled Bertold of Ratisbon, and his homely ways would have qualified him to enforce the Christian precepts amongst all the grades and conditions of German life even more effectively than any previous preacher.

  CHAPTER XVI

  THE DIVINE MISSION AND ITS MANIFESTATIONS

  1. Growth of Luther’s Idea of his Divine Mission

  Whereas the most zealous of Luther’s earliest pupils and followers outvied one another in depicting their master as the messenger of God, who had come before the world equipped with revelations from on high, the tendency of later Protestantism has been, more and more, to reduce Luther, so to speak, to a merely natural level, and to represent him as a hero indeed, but as one inspired by merely human motives. An earlier generation exalted him to mystical regions, and, being nearer him in point of time and therefore knowing him better, grasped the fact that he was dominated by a certain supernaturalism. Many later and more recent writers, on the other hand, have preferred to square their conception of his personality with their own liberal views on religion. They hail Luther as the champion of free thought and therefore as the founder of modern intellectual life. What he discovered in his struggles with himself by reflection and pious meditation, that, they say, he bequeathed to posterity without insisting upon the immutability of his ideas or claiming for them any infallibility. His only permanent work, his real legacy to posterity, was a negative one, viz. the breach with Popery, which he consummated, thanks to his extraordinary powers.

  This is, however, from the religious standpoint, to attenuate Luther’s figure as it appears in history, notwithstanding the tribute paid to his talents.

  If he is not the “messenger of God,” whose doctrines, inspired from on high, the world was bound to accept, then he ceases to be Luther, for it was from his supernatural estimate of himself that he drew all his strength and defiance. Force him to quit the dim, mystical heights from which he fancies he exercises his sway, and his claim on the faith of mankind becomes inexplicable and he himself an enigma.

  It has been pointed out above, how Luther gradually reached the conviction that he had received his doctrine by a special revelation, with the Divine mission to communicate it to the world and to reform the Church (vol. ii., f.). The conviction, that, as he declares, “the Holy Ghost had revealed the Scriptures” to him culminated in that personal assurance of salvation which was suddenly vouchsafed to him in the Tower.

  It will repay us to examine more closely the nature of this idea, and its manifestations, now that we have the mature man before us.

  The founder of the new Church has reached a period when he no longer scruples to speak of the “revelations” which had been made to him, and which he is compelled to proclaim. “By His Grace,” he says, “God has revealed this doctrine to me.”— “I have it by revelation ... that will I not deny.” Of his mission he assures us: “By God’s revelation I am called to be a sort of antipope”; of his chief dogma, he will have it that “the Holy Ghost bestowed it upon me,” and declares that “under pain of the curse of eternal reprobation” he had been “instructed (‘interminatum’) not to doubt of it in any way.” Of this he solemnly assured the Elector Frederick in a letter written in 1522: “Concerning my cause I would say: Your Electoral Highness is aware, or, if not aware, is hereby apprised of the fact, that I received the Evangel, not from man, but from heaven alone through our Lord Jesus Christ, so that I might well subscribe myself and boast of being a minister and evangelist — as, indeed, I shall do for the future.”

  It is because he has received the Word of God direct from on high that he is so firm. “God’s Word,” he cries, “is above everything to me; I have the Divine Majesty on my side, therefore I care not in the least though a thousand Augustines, or a thousand Harry-Churches [Henry VIII. of England was then still a Catholic] should be against me; I am quite certain that the true Church holds fast with me to God’s Word, and leaves it to the Harry-Churches to depend on the words of men.”

  There are many passages in which he merely claims to have been enlightened in his ruminations and labours and thus led to embrace the real, saving truth; less frequently do we hear of any actual, sudden inspiration from above. Where he does claim this most distinctly is in the matter of the discovery of his chief doctrine, viz. assurance of salvation by justifying faith, vouchsafed to him in the Tower of the Wittenberg monastery. The fact that his mode of expression varies may be explained not merely by his own involuntary wavering, but by the very difficulty of imparting his favourite doctrine to others. His frame of mind, outward circumstances and the character of his hearers or readers were the cause of his choice of words. With his friends, for instance, more particularly the younger ones, and likewise in his sermons at Wittenberg, he was fond of laying stress on what he had once said to the lawyers when they molested him with Canon Law: “They shall respect our teaching, which is the Word of God spoken by the Holy Ghost through our lips.” When speaking to larger audiences, on the other hand, he does not as a rule claim more than a gradual, inner enlightenment by God, which indeed partakes of the nature of a revelation, but to which he was led by his work and study and inward experience. In the presence of the fanatics he became, after 1524, more cautious in his claims, owing to the similar ones made on their own behalf by these sectarians.

  Yet the idea of an assurance born of God lies at the bottom of all his statements.

  He worked himself into this belief until it became part of his nature. He had to face many doubts and scruples, but he overcame them, and, in the latter years of his life, we hear little of any such. His struggle with these doubts, which clearly betray the faulty basis of his conviction, will be dealt with elsewhere.

  “I am certain and am determined to feel so.” Expressions such as this are not seldom to be met with in Luther’s letters and writings.

  An almost appalling strength of will lurks behind such assurances. Indeed, what impels him seems to savour more of self-suggestion than of inward experience. To the objections brought forward by his adversaries he frequently enough merely opposes his “certainty”; behind this he endeavours to conceal the defects of his proofs from Scripture, and his inability to reply to the reasons urged against him. His determination to find conviction constitutes one of Luther’s salient psychological characteristics; of the Titanic strength at his disposal he made proof first and foremost in his own case.

  Luther also succeeded in inducing in himself a pseudo-mystic mood in which he fancied himself acting in everything conformably with a Divine mission, everywhere specially guided and protected as beseemed a messenger of God.

  For instance, he says that he wrote the pamphlet against the seditious peasants in obedience to a Divine command; “therefore my little book is right and will always be so, though all the world should be incensed at it.”

  “It is the Lord Who has done this,” he had declared of the Peasant Rising when he recognised in it elements favourable to his cause; “It is the Lord Who has done this and Who conceals these menaces and dangers from the eyes of the Princes, and will even bring it about Himself by means of their blindness and violence.” That the Princes are threatened with destruction, that “I firmly believe the Spirit proclaims through me.”

  Later on he was no less sure that he could foresee in the Spirit the coming outbreak of a religious war in Germany; only the prayers which he — who had the Divine interests so much at heart — offered, could avail to stave off the war; at least the delay was mainly the result of this prayer: “I am assured that God really hearkens to my prayer, and I know that so long as I live there will be no war in Germany.”

  Never does he tire of declaring that the misfortunes and deaths which his foes have to deplore are the result of the intervention of heav
en on behalf of his cause. He was convinced that he had repeatedly been cured in sickness and saved from death by Christ, by Him, as he says in 1534, “in Whose faith I commenced all this and carried it through, to the admiration even of my opponents.” He, “one of the Apostles and Evangelists of Germany, is,” so he proclaims in 1526 in a pamphlet, “a man delivered over to death and only preserved in life by a wonder and in defiance of the wrath of the devil and his saints.”

  In February, 1520, he speaks of the intimation he has received of a great storm impending, were God not to place some hindrance in the way of Satan. “I have seen Satan’s cunning plans for my destruction and that of many others. Doubtless the Divine Word can never be administered without confusion, tumult and danger. It is a word of boundless majesty, it works great things and is wonderful on high.” This was to be his only guide in his undertaking. He was compelled, so he declared on the same occasion, “to leave the whole matter to God, to resign himself to His guidance and to look on while wind and waves make the ship their plaything.”

  He frequently repeats later that his professorship at the University had been bestowed upon him by a Divine dispensation and against his will; whereas others were honoured for their academic labours, he complains to Spalatin of being persecuted; “I teach against my will and yet I have to endure evil things.” “What I now do and have done, I was compelled to do.” “I have enough sins on my conscience without incurring the unpardonable one of being unfaithful to my office, of refraining from scourging evil and of neglecting the truth to the detriment of so many thousand souls.” — At the time when the Disputation at Leipzig was preparing, he tells the same confidant that the matter must be left to God: “I do not desire that it should happen according to our designs, otherwise I would prefer to desist from it altogether.” Spalatin must not desire to see the matter judged and settled according to human wisdom, but should remember that we know nothing of “God’s plans.”