On one occasion, when the conversion of the Jews at the end of the world was being discussed, the “Doctoress” (Catherine) intervened in the conversation with a Biblical quotation, but her contribution (John x. 16) was rejected in a friendly way by Luther as mistaken.
In these pages of the Table-Talk unseemly speeches or expressions such as call for censure elsewhere do not occur, though the Pope and the Papacy are repeatedly made the butt of misrepresentation and abuse (610, 616, 619); as was only to be expected, we find here again Luther’s favourite assertion that the Roman doctrine of works is a gross error very harmful to souls (623); in support of his opinion Luther gives a long string of Bible texts.
Apart from the abuse just referred to and some other details these few leaves, taken at haphazard from the Table-Talk, are certainly not discreditable to Luther. Beside these might moreover be placed, as we have already admitted elsewhere, many other pages the contents of which are equally unexceptionable.
It is naturally not the task or duty of Catholic controversialists to fill their works with statements from the Table-Talk such as the above; they would nevertheless do well always to bear in mind that many such favourable utterances occur in Luther’s works with which moreover the Protestants are as a rule perfectly familiar. The latter, indeed, who often are acquainted only with these better excerpts from Luther’s books, sermons, letters or Table-Talk, are not unnaturally disposed to view with suspicion those writers who bestow undue prominence on unfavourable portions of his works, torn from their context.
Unless Catholic polemics contrive to look at things from their opponents’ point of view, their success must always be limited; short of this they run the risk of being accused of being ignorant of what tells in Luther’s favour, or of not giving it due weight. All controversy should in reality be conducted in a friendly spirit, and, in the discussion of Luther, such a spirit joined with a broad-minded appreciation of what is good in the opposite party cannot fail to be productive of happy results. How far Protestants have acted in this spirit is, alas, plain to all who have had dealings with them. There can be no question but that certain excesses perpetrated on the opposite side go far to explain, if not to excuse, the methods adopted by some of the champions of Catholicism.
Kindlier Traits Evinced by Luther.
The great veneration felt for Luther by most of his pupils, particularly by those who were intimate with him, enables us to see the impression his talents made on others. It is, of course, probable that their mental submission to him was in part due to the feeling, that it was an exceptional honour to be accounted friends of a man famous throughout the world and so distinguished by his extraordinary success; yet it is equally certain that it was his own peculiar charm which caused not merely young students, such as those who noted down the Table-Talk, but even mature and experienced men, to look up to him with respect and affection and voluntarily to subject themselves to his mind and his will. The fact is, in Luther a powerful and domineering talent existed side by side with great familiarity in consorting with others and a natural gift of making himself loved. The unshakable confidence in God on which he and his followers seemed to lean in every reverse they met, perhaps impressed people more than anything else.
“His earnestness,” wrote a devoted young follower of his, “is so tempered with gladness and friendliness that one longs to live with him; it seems as though God wished to demonstrate how blissful and joyous his Evangel is, not merely by his teaching, but even by his conduct.” Thus the Swiss student, Johann Kessler, who became acquainted with Luther after his return from the Wartburg.[891] Another voice from the same period enthusiastically extols his friendly ways and his winning speech in his dealings with his pupils, also the power of his words “which cast such a spell over the hearts of his hearers that anyone, who is not made of stone, having once heard him, yearns to hear him again.” Thus his disciple Albert Burrer.[892]
Mathesius, one of his busier pupils, declares: “The man was full of grace and the Holy Ghost. Hence all who sought counsel from him as a prophet of God, found what they desired.”[893] Often, he remarks, difficult questions from Scripture were submitted to him (in conversation at table) which he answered both plainly and concisely. And if anyone contradicted him he took no offence but skilfully put his gainsayer in the wrong. The Doctor knew so well how to bring in his stories and sayings and apply them at the proper juncture that it was a real pleasure and comfort to listen to him.[894] “Amongst his other great virtues he was very easily contented, and also extremely kind.”[895]