Luther, vol. 6 of 6

by Hartmann Grisar

It has been remarked in excuse of Luther and his want of success, that, “with merit and the hope of any reward, there also vanished the stimulus to strive after the attainment of salvation by means of works,” and that this being so, it was “not surprising” that charity—the selfless fruit of faith—was wanting in many; “for new, albeit higher moral motives, cannot at once come into play with the same facility as the older ones which they displace; there comes a time when the old motives have gone and when the new ones are operative only in the case of a few; the leaven at first only works gradually.” The history of the spread of “the higher motives of morality” not only at the outset of Christianity but at all times, shows, however, as a rule these to be most active under the Inspiration of the Divine Spirit at the time when first accepted. Nor does the comparison with the leaven in the passage quoted apply to a state of decline and decay, where, for a change to be effected, outside and entirely different elements were needed. We are told that the new motives could not at once take effect, but, where the delay extends over quite a century and a half, the blame surely cannot be laid on the shortness of the time of probation.

Again, when we hear great stress laid on the fact that Luther at least paved the way for State relief of the poor and, thus, far outstrode the mediæval Church, one is justified in asking, whether in reality State relief of the poor, with compulsory taxation, non-intervention of Christian charity, or individual effort, or without any morally elevating influence, is something altogether ideal; whether, on the other hand, voluntary charity, as practised particularly by associations, Orders or ecclesiastics, does not deserve a much higher place and take precedence of, or at least stand side by side with, the forced “charity” of the State. Even to-day Protestantism is seeking to reserve a place for voluntary charitable effort. Considerations as to the value of mere State charity would, however, carry us too far. We must refer this matter to experts.[184]

That, before Luther’s day, the authorities took a reasonable and even larger share in the relief of the poor than he himself demanded, is evident from what has been said above (p. 43 ff.).

As a matter of fact, judging by what has gone before, the assertion that the system of State relief of the poor was originated by Luther or by Protestantism calls for considerable “revision.” “The reformation,” so the sociological authority we have so frequently quoted says, “created neither the communal nor the governmental system of poor relief.”[185] This he finds borne out by the different schemes for the relief of the poor contained in the old ecclesiastical constitutions. It is true, he says, that, “according to the idea in vogue, the origin of our present Poor Law can be traced back directly” to the Reformation. Nevertheless, the changes that took place in the social care of the poor subsequent to Luther’s day, though certainly “far-reaching enough,” were “exclusively negative”;[186] owing to his exertions the Church property and that set aside for the relief of the poor was secularised, and the previous free-handed method of distribution ceased; all further growth of legislation on the subject in the prosperous and independent townships was effectually hindered; out of the mass of property that passed into alien hands only a few scraps could be spared by the secular rulers and handed over to the ministers for the benefit of the poor.

This was no State-regulation of poor relief as we now understand it. Still, the way was paved for it in so far as the props of the olden ecclesiastical system of relief had been felled and had eventually to be replaced by something new. In this sense it may be said that Luther’s work “paved the way” for the new conditions.[187]

5. Luther’s Attitude towards Worldly Callings

An attempt has been made to prove the truth of the dictum so often met with on the lips of Protestants, viz. that “Luther was the creator of those views of the world and life on which both the State and our modern civilisation rest,” by arguing, that, at least, he made an end of contempt for worldly callings and exalted the humbler as well as the higher spheres of life at the expense of the ecclesiastical and monastic. What Luther himself frequently states concerning his discovery of the dignity of the secular callings has elsewhere been placed in its true light (and the unhistoric accounts of his admirers are all in last resort based on his). This was done in the most suitable place, viz. when dealing with “Luther and Lying,” and with his spiteful caricature of the mediæval Church.[188] Still, for the sake of completeness, the claims Luther makes in this respect, and some new proofs in refutation of them, must be briefly called to mind in the present chapter. It is not unusual for his admirers to speak with a species of awe of Luther’s achievements in this respect:

“One of the most Momentous Achievements of the Reformation”

The claims Luther makes in respect of his labours on behalf of the worldly callings are even greater than his admirers would lead one to suppose. His actual words reveal their hyperbolical character, or rather untruth, by their very extravagance.

Luther we have heard say: “Such honour and glory have I by the grace of God, that, since the time of the Apostles no doctor … has confirmed and instructed the consciences of the secular estates so well and lucidly as I.”[189]—It was quite different with the “monks and priestlings”! They “damned both the laity and their calling.” These “revolutionary blasphemers” condemned “all the states of life that God instituted and ordained”; on the other hand, they extol their self-chosen and accursed state as though outside of it no one could be saved.[190]