Luther. Grisar Hartmann
and that it “did not follow as an inevitable result” of the same (p. 37), but, on the contrary, was merely facilitated by circumstances, will be granted him by all who review the period with an unprejudiced mind.
[108] Lib. 1, c. 67, ed. Venet., 1560, fol. 90´, col. 1: “Heu, Domine Deus, quia ipsi sunt in tua persecutione primi, qui videntur in ecclesia tua primatum diligere et regere principatum.”
[109] Cap. 39 sq. in Herm. von der Hardt, “Magnum œcum. Constant. Concil.,” 1, 3, col. 41 sq.
[110] The author has thought it necessary to keep within limits in treating of the state of those times in order not to be led too far from Luther’s own personality. In the course of the work, the circumstances of the time and the prevailing social conditions, so far as they had a determining influence on Luther, will be considered in their own place. Such a separate treatment may, at the same time, acquaint one better with the facts than if a long and exhaustive review of the public conditions were to be given here. With regard to the history of the preliminaries of the schism there already exist many works dealing either generally with those times or with various subjects and districts; these works, however, vary much in merit. While mentioning these we would merely in passing utter a warning against generalisations and a priori constructions; especially must we be on our guard against either looking at things in so dark a light as to make Luther’s intervention appear absolutely necessary, or judging too favourably of the conditions previous to the religious struggle. In the latter case we come into collision on the one hand with numerous data which reveal with absolute certainty the existence of great corruption in the Church, and, on the other hand, we lose sight of the causes which alone offer a satisfactory historical explanation of the great spread of the schism. Luther himself—and it was this which decided us to abbreviate our survey—before the public dispute commenced, was far from possessing, in his quiet cloister, so clear a view of the conditions of the time as a learned historian is now able to obtain. The great world of Germany and Europe did not, as we know, reveal itself so clearly to the Monk and Professor as the little world of Wittenberg, and his few months of travel did not make him a judge of the world and of men. The dark and bright elements of ecclesiastical and popular life were seen by him only superficially and partially. In laying more stress on some traits than on others, he allowed himself to be influenced less by any weighing of actual facts than by his ardent feelings. Certain features of the times appear to have remained quite strange to him, notwithstanding the fact that in more recent descriptions of the influences at work in him, they are made to play a great part: so, for instance, Gallicanism with its anti-monarchical conception of the Church, or the philosophy of the ultra-realists. With respect to Nominalism, more particularly in its Occamistic form, and to mysticism, the case is absolutely different. This will, however, be discussed below (chaps. iv.-v.).
[111] On June 8, 1516, “Briefwechsel,” 1, p. 41.
[112] “Werke,” Weim. ed., 3, p. 444.
[113] “Werke,” ibid., 3, p. 170.
[114] “Werke,” ibid., 3, p. 216.
[115] “Briefwechsel,” 1, p. 17.
[116] “Briefwechsel,” 1, p. 23 ff.
[117] Wilhelm Braun (“Die Bedeutung der Concupiscenz in Luthers Leben und Lehre,” Berlin, 1908) commences chapter ii. (“Luther’s Experience in the Monastery,” p. 19) as follows: “It is impossible to speak in the strict sense of any religious experience which Luther had in the monastery. It was no catastrophe which, with elemental force, brought about the Reformer’s change. Any dramatic element is entirely wanting. There was in his case no Damascus. It is a useless task to attempt, as has been done again and again, to determine the year and the day on which the actual reforming flame burnt up in Luther’s soul.” The author puts on one side Köstlin-Kawerau’s long descriptions of the gradual ripening of the Reformer, his early comprehension of the Pauline writings, due to his inward struggles, etc. He declares Luther’s life “cannot be written so long as the beginnings of the Reformer and the growth of his tenets have not yet been made clear. That we are here still in the dark is proved, with regard to Luther’s psychology, by his latest Biographies.” This Protestant theologian, who works more independently than others, is quite resigned, “in view of the multitude of open questions raised by Luther’s early development, to see the fruits and tangible results of Luther research ripen slowly. Our most pressing duty is,” he says rightly, “to supply the material while deprecating rash conclusions”; without an acquaintance with the theology of the Middle Ages there is no possibility of understanding Luther: “in this respect Denifle’s ‘Luther und Luthertum’ furnished a wholesome though painful lesson to Protestant theologians” (p. v. f.).
[118] J. K. Seidemann, “Luthers erste und älteste Vorlesungen über die Psalmen, 1513 bis 1516,” 2 volumes, Dresden, 1876. Cp. Hering in “Theol. Studien und Kritiken,” 1877, p. 633 ff.; G. Kawerau’s edition of Luther’s works, Weim. ed., volumes iii. and iv., also volume ix., pp. 116-21. He gives the title better, viz. “Dictata super Psalterium.”
[119] “Anfänge reformatorischer Bibelauslegung.” Ed. by Joh. Ficker, 1 volume. “Luthers Vorlesung über den Römerbrief, 1515-16,” Leipzig, 1908. See below, chapter vi., 1.
[120] Kawerau’s edition in the Weim. ed., volume iv. According to the editor Luther commenced the lectures in 1516; Köstlin, “Luthers Theologie,”¹ prefers the year 1517; in the 2nd ed. the year 1518. Denifle, “Luther und Luthertum,” 1, p. 47 ff.; 1², p. x. f. Walther Köhler in “Die Christl. Welt,” 1904, p. 203, says: “Denifles scharfsinnige Erörterung über die angeblichen Vorlesungen zum Richterbuch wird, denke ich, im wesentlichen Beifall finden. Es ist ihm hier die glückliche Entdeckung gelungen, dass ganze Stücke angeblich Lutherschen Eigentums wörtliche Entlehnungen aus Augustin sind.”
[121] See Ficker, “Luthers Vorlesung über den Römerbrief,” p. 29 ff.
[122] “Werke,” Weim. ed., 1, and “Opp. lat. var.,” 1.
[123] Cp. Th. Brieger, “Die Gliederung der 95 Thesen Luthers” (in the “Festschrift” in honour of Max Lenz), with “Studien und Versuchen zur neueren Geschichte,” 1 Abh.
[124] The writings and theses referred to appear in the two first volumes of the Weim. ed. and of the “Opp. lat.” The “Theologia Deutsch” has recently been reprinted by Mandel (1908) from Luther’s text.
[125] See below, chapter vi., 2 ff.
[126] See below, chapter x., 1-2.