Luther, vol. 1 of 6

by Hartmann Grisar

(PREFACE TO THE FIRST AND SECOND GERMAN EDITIONS)

The author’s purpose in the present work[1] 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” (p. 239), 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).