An Introduction to the History of Western Europe

by James Harvey Robinson

Up to this time, German editions of the Scriptures, while not uncommon, were poor and obscure. Luther's task was a difficult one. He said with truth that "translation is not an art to be practiced by every one; it demands a right pious, true, industrious, reverent, Christian, scholarly, experienced, and well-trained mind." He had studied Greek for only two or three years, and he knew far less Hebrew than Greek. Moreover, there was no generally accepted form of the German language of which he could make use. Each region had its peculiar dialect which seemed outlandish to the neighboring district.

Luther's Bible the first important book in modern German.

He was anxious above all that the Bible should be put into language that would seem perfectly clear and natural to the common folk. So he went about asking the mothers and children and the laborers questions which might draw out the expression that he was looking for. It sometimes took him two or three weeks to find the right word. But so well did he do his work that his Bible may be regarded as a great landmark in the history of the German language. It was the first book of any importance written in modern German, and it has furnished an imperishable standard for the language.

General discussion of public questions in pamphlets and satires.

Previous to 1518 there had been very few books or pamphlets printed in German. The translation of the Bible into language so simple that even the unlearned might profit by it was only one of the signs of a general effort to awaken the minds of the common people. Luther's friends and enemies also commenced to write for the great German public in its own language. The common man began to raise his voice, to the scandal of the learned.

Hundreds of pamphlets, satires, and pictorial caricatures have come down to us which indicate that the religious and other questions of the day were often treated in somewhat the same spirit in which our comic papers deal with political problems and discussions now. We find, for instance, a correspondence between Leo X and the devil, and a witty dialogue between Franz von Sickingen and St. Peter at the gate of heaven. In the latter Peter confesses that he has never heard of the right "to loose and to bind," of which his successors say so much. He refuses to discuss military matters with Sickingen, but calls in St. George, who is supposed to be conversant with the art of war. In another satire, a vacation visit of St. Peter to the earth is described. He is roughly treated, especially by the soldiers at an inn, and hastens back to heaven with a sad tale of the evil plight of Germany, of how badly children are brought up, and how unreliable the servants are.[284]

Divergent notions of how the Church should actually be reformed.

150. Hitherto there had been a great deal of talk of reform, but as yet nothing had actually been done. There was no sharp line drawn between the different classes of reformers. All agreed that something should be done to better the Church, few realized how divergent were the real ends in view. The princes listened to Luther because they hoped to control the churchmen and their property and check the outflow of money to Rome. The knights, under Sickingen, hated the princes, of whose increasing power they were jealous. Their idea of "righteousness" involved the destruction of the existing rulers and the exaltation of their own class. The peasants heard Luther gladly because he seemed to furnish new proofs of the injustice of the dues which they paid to their lords. The higher clergy were bent upon escaping the papal control, and the lower clergy wished to have their marriages sanctioned. It is clear that religious motives must have been often subordinated to other interests.

Disappointment and chagrin awaited Luther when each of the various parties began to carry out its particular notions of reform. His doctrines were misunderstood, distorted, and dishonored. He sometimes was driven to doubt if his belief in justification by faith were not after all a terrible mistake. His first shock came from Wittenberg.

Carlstadt advocates breaking up the monasteries.