Luther, vol. 5 of 6

by Hartmann Grisar

What the historian of sociology chiefly misses is any appreciation of Luther in the light of the theories and conditions prevailing at the close of the Middle Ages. It has been remarked quite rightly, that, from the way in which the matter is dealt with in Protestant Church-history and “practical theology,” it is perfectly clear that, hitherto, the Middle Ages have in many instances been altogether misjudged.[2165]

There is still much for historical research to do in this field. Neglect to study as they deserved whole centuries of our history, prolific though they were in great things, has avenged itself by the one-sided character of the prevalent views concerning them. In the case of many writers too much attention to the verdicts pronounced by Luther on every possible occasion against the Church of the past is what is chiefly responsible for their disinclination to pursue the matter further; they are too prone to regard things from the watch-tower of Lutheran theology. It is not so very long since hardly any paradox or calumny against the social “disorders” prevalent amongst the clergy and the monks, in family life and the commonwealth under Popery, was too monstrous, provided it had been uttered by the Wittenberg Professor, to be dished up again, though possibly under somewhat politer form, by the occupants of Protestant pulpits and chairs of theology.

Statements such as the following, taken word for word from recent works, which, following our habit, we shall refrain from naming, are based on the traditional assertions of controversy and on insufficient acquaintance with the Middle Ages.

“Luther accomplished something eminently positive when he put the State-idea on those lines which it was ultimately to follow in his own country.” For, “according to him, the duty of the State is the promotion of the general welfare.” “We have the fullest right to appeal to the spirit of his State policy, above all, because, in opposition to the mediæval view, it conceded to the State an independent status.” “The State, according to him, was to put in practice in social life the principle of ‘serving our neighbour.’”

We often find all “political” as well as all “civil freedom” traced back to Luther. He it was, so we are told, who introduced, or laid the foundations for, the real mutual tolerance displayed by citizens in the State, just as he did for the principle of nationality, for scientific freedom, for the freedom for invention, and, finally, for the freedom of the Press.

He “laid constant stress on charity towards our neighbour in direct contrast to the individualism of the Middle Ages, when even almsgiving resolved itself ultimately into mere selfish interest, the giver living in hope of a heavenly reward.” “He proclaimed that: Mendicancy was to be done away with.... The number of the destitute, and their claim on public benevolence he reduced to a minimum. These principles are in direct contrast with the devout and indiscriminate almsgiving of the Middle Ages and paved the way for the modern poor-law system.”

“The sanctity of the home and the family had suffered severely under the influence of monasticism.” Luther had to “reorganise the methods of education in order to make, of the home and the family, institutions for the public welfare.” He became the “father of the modern National Schools.”

“In his plans for the maintenance and direction of civic affairs Luther once more brought into their own the ‘principles of social responsibility.’”

He set aside the mediæval “contempt for material things and for labour as a means of production.” Luther performed a signal service to economics by restoring respect for work; for, “maybe, there was no phenomenon of mediæval life which presented a greater obstacle to material happiness than laziness.” “Economic progress was impossible” where the theory prevailed, that “the contemplative life was of greater value than the active.” “Luther bestowed new dignity not only on work in general, but also on its every branch”; according to him “no work is degrading which serves the interests of mankind.”

He was the “guardian and promoter of the interests of society,” and the “importance of his influence is still more enhanced by the fact that he showed himself a conservative and guiding spirit in the midst of social disorder and confusion of ideas.”