Luther, vol. 2 of 6

by Hartmann Grisar

Upon learning what resolutions had been passed, Luther wrote, in March, 1526, a tract of frightful violence against the “Mayence Proposal”; it was, however, suppressed by the Electoral Court of Saxony, owing to the intervention of Duke George.[594] The Emperor, notwithstanding his promise to arrive speedily, did not reach Germany until 1530, after having achieved great success abroad. He came with the firm intention to oppose the religious revolution with the utmost vigour, and to place the Imperial authority on a firmer footing.

Meanwhile, the Courts of Saxony and Hesse, whose sympathies were with the Lutheran party, had, however, at Gotha entered into a defensive alliance which was finally concluded at Torgau on May 2, 1526. The Emperor’s threats, which had become known, did their part in bringing this about; and a further result of the Emperor’s letters against the “wicked Lutheran cause and errors” was, that the Dukes of Brunswick-Lüneburg, Philip of Brunswick-Grubenhagen, Henry of Mecklenburg, Wolfgang of Anhalt and Albert of Mansfeld also joined the league.

Luther was greatly rejoiced at this proof of the favour of the Princes, but, as yet, he refused to commit himself on the question as to whether force might be used against the Emperor and the Empire. (See vol. iii., xv. 3.)

As a consequence of the Peasant-War the Princes grew in power, while the people lost many rights and liberties which they had previously enjoyed.

“The practical outcome of the great popular movement was deplorable,” writes F. G. Ward. “The condition of the common people became even worse than before, and the national feeling which had begun to arise again degenerated into particularism in the vast number of small, independent States.”[595] Just as the common people ascribed their misfortunes to Luther, who, at the critical moment, had deserted the cause of the peasants, so likewise many of the nobility were angry with him because of the discontent which his teaching fostered. The confiscation of Church property by the nobility roused the hatred of many of the powerful against Luther, whose aim it was to favour the rapacity only of such as were favourable to his cause.

When, in February, 1530, Luther’s father lay on his death-bed, the fear of his enemies prevented the son undertaking the journey through the flat country to see him. He accordingly wrote to him, explaining why he was unable to leave Wittenberg: “My good friends have dissuaded me from it, and I myself am forced to believe that I may not tempt God by venturing into this peril, for you know the kind of favour I may expect from lord or peasant.”[596]

This dislike on the part of both the peasants and the lords, which he frequently admits, has been taken as a proof that he did his duty towards both in an impartial manner. It would, however, be more correct to say, that he failed in his duty towards both parties, first to the lords and then to the peasants, and that on both occasions his mistake was closely bound up with his public position, i.e. with his preaching of the new faith. He advocated the cause of the peasants with the intention of thereby introducing the evangel amongst the people, while he supported the lords in order to counteract the pernicious results of the socio-religious movement which resulted, and to exonerate the evangel from the charge of preaching revolt. There is, as a matter of fact, no ground for the charge of “duplicity” brought against him by his opponents; the changing circumstances determined his varying action, and so little did he disguise his thoughts, that on both occasions his strong language increased the evil.[597]

The unfavourable feeling which prevailed towards the peasants at once influenced his views concerning the duty of the authorities. That the authorities should meet every transgression of the law on the part of the people by severe measures, appears to him more and more as one of their principal obligations.

In 1526, at the instance of a stranger, he caused one of his sermons to be printed, in which he says to the people: “Because God has given a law and knows that no one keeps it, He has also appointed lictors, drivers and overseers, for Scripture speaks thus of the authorities in a parable; like the donkey-drivers who have to lie on the neck of their beasts and whip them to make them go. In the same way the authorities must drive, beat and slay the people, Messrs. Omnes, hang, burn, behead and break them on the wheel, that they may be kept in awe.” “As the swine and wild beasts have to be driven and restrained by force,” so the authorities must insist upon the keeping of the laws.[598] So far does he go as to declare that the best thing that could come about would be the revival of serfdom and slavery.[599]