Luther Examined and Reexamined Part 1

Luther Examined and Reexamined.

by W. H. T. Dau.

PREFACE.

One may deplore the pathetic courage which periodically heartens Catholic writers for the task of writing against Luther, but one can understand the necessity for such efforts, and, accordingly, feel a real pity for those who make them. Attacks on Luther are demanded for Catholics by the law of self-preservation. A recent Catholic writer correctly says: "There is no doubt that the religious problem to-day is still the Luther problem." "Almost every statement of those religious doctrines which are opposed to Catholic moral teaching find their authorization in the theology of Martin Luther."

Rome has never acknowledged her errors nor admitted her moral defeat.

The lessons of past history are wasted upon her. Rome is determined to a.s.sert to the end that she was not, and cannot be, vanquished. In the age of the Reformation, she admits, she suffered some losses, but she claims that she is fast retrieving these, while Protestantism is decadent and decaying. No opposition to her can hope to succeed.

This is done to bolster up Catholic courage. The intelligent Catholic layman of the present day makes his own observations, and draws his own conclusions as to the status and the future prospect of Protestantism.

Therefore, he must be invited to "acquaint himself with the lifestory of the man, whose followers can never explain away the anarchy of that immoral dogma: 'Be a sinner, and sin boldly; but believe more boldly still!' He must be shown the many hideous scenes of coa.r.s.eness, vulgarity, obscenity, and degrading immorality in Martin Luther's life."

When the Catholic rises from the contemplation of these scenes, it is hoped that his mind has become ironclad against Protestant argument.

These attacks upon Luther are a plea _pro domo_, the effort of a strong man armed to keep his palace and his goods in peace.

Occurring, as they do, in this year of the Four-hundredth Anniversary of the Reformation, these attacks, moreover, represent a Catholic counter-demonstration to the Protestant celebration of the Quadricentenary of Luther's Theses. They are the customary cries of dissent and vigorous expressions of disgust which at a public meeting come from parties in the audience that are not pleased with the speaker on the stage. If the counter-demonstration includes in its program the obliging application of eggs in an advanced state of maturity to the speaker, and chooses to emphasize its presence to the very nostrils of the audience, that, too, is part of the prevailing custom. It is aesthetically incorrect, to be sure, but it is in line historically with former demonstrations. No Protestant celebration would seem normal without them. They help Protestants in their preparations for the jubilee to appreciate the remarks of David in Psalm 2, 11: "Rejoice with trembling." And if Shakespeare was correct in the statement: "Sweet are the uses of adversity," they need not be altogether deplored.

An attempt is made in these pages to review the princ.i.p.al charges and arguments of Catholic critics of Luther. The references to Luther's works are to the St. Louis Edition; those to the Book of Concord, to the People's Edition.

Authors must be modest, and as a rule they are. In the domain of historical research there is rarely anything that is final. This observation was forced upon the present writer with unusual power as the rich contents of his subjects opened up to him during his study. He has sought to be comprehensive, at least, as regards essential facts, in every chapter; he does not claim that his presentation is final. He hopes that it may stimulate further research.

This book is frankly polemical. It had to be, or there would have been no need of writing it. It seeks to meet both the a.s.sertions and the spirit of Luther's Catholic critics. A review ought to be a mirror, and mirrors must reflect. But there is no malice in the author's effort.

W. H. T. Dau.

Concordia Seminary, St. Louis, Mo.

May 10, 1917.

1. Luther Worship.

Catholic writers profess themselves shocked by the unblushing veneration which Luther receives from Protestants. Such epithets as "hero of the Reformation," "angel with the everlasting Gospel flying through the midst of heaven," "restorer of the Christian faith," grate on Catholic nerves. Luther's sayings are cited with approval by all sorts of men.

Men feel that their cause is greatly strengthened by having Luther on their side. Luther's name is a name to conjure with. Hardly a great man has lived in the last four hundred years but has gone on record as an admirer of Luther. Rome, accordingly, cries out that Luther is become the uncanonized saint of Protestantism, yea, the deified expounder of the evangelical faith.

Coming from a Church that venerates and adores and prays to--you must not say "worships"--as many saints as there are days in the calendar, this stricture is refreshing. Saints not only of questionable sanct.i.ty, but of doubtful existence have been worshiped--beg pardon! venerated-- by Catholics. What does the common law say about the prosecution coming into court with clean hands? If there is such a thing among Protestants as "religious veneration" of Luther, what shall we call the veneration of Mary among Catholics? Pius IX, on December 8, 1854, proclaimed the "immaculate conception," that is, the sinlessness of Mary from the very first moment of her existence, thus removing her from the sphere of sin-begotten humanity. In 1913, the press of the country was preparing its readers for another move towards the deification of Mary: her "a.s.sumption" was to be declared. That is, it was to be declared a Catholic dogma that the corpse of Mary did not see corruption, and was at the moment of her death removed to heaven. The _Pasadena Star_ of August 15th in that year wrote: "It is now known that since his recent illness Pope Pius, realizing that his active pontificate is practically at an end, has expressed to some of the highest dignitaries of the Catholic Church at Rome the desire to round out his career by this last great act." The _Western Watchman_ of July 3d in that year had in its inimitable style referred to the coming dogma, thus: "What Catholic in the world to-day would say that the immaculately conceived body of the Blessed Virgin was allowed to rot in the grave? The Catholic mind would rebel against the thought; and death would be preferred to the blasphemous outrage." The grounds for wanting the "a.s.sumption" of Mary fixed in a dogma were these: "Catholics believe in the bodily a.s.sumption of the Blessed Virgin, because their faith instinctively teaches them that such a thing is possible and proper, and that settles it in favor of the belief. The body of our Lord should not taste corruption, neither should the body that gave Him His body. The flesh that was bruised for our sins was the flesh of Mary. The blood that was shed for our salvation was drawn from Mary's veins. It would be improper that the Virgin Mother should be allowed to see corruption if her Son was exempted from the indignity." If any should be so rash as to question the propriety of the new dogma, the writer held out this pleasant prospect to them: "Dogmas are stones at the heads of heretics. . . . The eyes of all Catholics see aright; if they are afflicted with strabismus, the Church resorts to an operation. All Catholics hear aright; if they do not, the Church applies a remedy to their organ of hearing. These surgical operations go under the name of dogmas." The world remembers with what success an operation of this kind was performed on a number of Roman prelates, who questioned the infallibility of the Pope. The dogma was simply declared in 1870, and that put a quietus to all Catholic scruples. Some day the "a.s.sumption" of Mary will be proclaimed as a Catholic dogma. We should not feel surprised if ultimately a dogma were published to the effect that the Holy Trinity is a Holy Quartet, with Mary as the fourth person of the G.o.dhead.

The Roman Church is accustomed to speak of her Supreme Pontiff, the Holy Father, the Vicegerent of Christ, His Infallible Holiness, in terms that lift a human being to heights of adoration unknown among Protestants.

For centuries the tendency in the Roman Church to make of the Pope "a G.o.d on earth" has been felt and expressed in Christendom.

This Church wants to preach to Protestants about the sin of man-worship!

Verily, here we have the parable of the mote and the beam in a twentieth century edition. Catholic teachers would be the last ones, we imagine, whom scrupulous Christians would choose for instructing them regarding the sin of idolatry and the means to avoid it.

No Protestant regards Luther as Catholics regard Mary, not even Patrick.

Luther has taught them too well for that. Unwittingly the Catholics themselves have immortalized Luther by naming the Evangelical Church after Luther. Luther declined the honor. "I beg," he said, "not to have my name mentioned, and to call people not Lutheran, but Christian. What is Luther? The doctrine is not mine, nor have I been crucified for any one. . . . The papists deserve to have a party-name, for they are not content with the doctrine and name of Christ; they want to be popish also. Well, let them be called popish, for the Pope is their master. I am not, and I do not want to be, anybody's master." (10, 371.)

It is likely that the frequent laudatory mention of Luther's name, especially in connection with the present anniversary of the Reformation, is taken as a challenge by Catholics. If it is that, it is so by the choice of Catholics. It is impossible to speak of a great man without referring to the conflicts that made him great. "He makes no friend," says Tennyson, "who never made a foe." "The man who has no enemies," says Donn Piatt, "has no following." Opposition is one of the accepted marks of greatness. The opposition which great men aroused during their lifetime lives after them, and crops out again on a given occasion. This is deplorable, but it is the ordinary course. Moreover, it is possible that in a season of great joy like that which the Quadricentenary of the Reformation has ushered in orators and writers may fail to put a due check on their enthusiasm and may overstate a fact. Such things happen even among Catholics, we believe, But they will be negligible quant.i.ties in the present celebration. The proper corrective for them will be provided by Protestants themselves. The vast majority of those who have embraced the spiritual leadership of Luther in matters pertaining to Christian doctrine and morals will prove again that they are in no danger of inaugurating man-worship. The spirit of Luther is too much alive in them for that. They will, with the Marquis of Brandenburg, declare: "If I be asked whether with heart and lip I confess that faith which G.o.d has restored to us by Luther as His instrument, I have no scruple, nor have I a disposition to shrink from the name Lutheran. Thus understood, I am, and shall to my dying hour remain, a Lutheran." They will ever be able to distinguish between the man Luther, p.r.o.ne to error and sin like any other mortal, and the Luther who fought the battle of the Lord and had a mission of everlasting import to the Church and the world. They have shown on numerous occasions that they can be friends of Luther, and yet criticize him or dissent from him. If they had not, there would be no Protestants whom Catholics can quote as "opponents" of Luther. On the other hand, if any one undertakes to enlighten the public with a view of Luther, Protestants will insist that his estimate comport with the facts in the case, and that the name of a great man who deserves well of posterity be not traduced. Why, even the Catholic von Schlegel thinks Luther has not been half esteemed as he ought to be.

2. Luther Hatred.

Catholic writers have found so much to censure in the character and writings of Luther that one is amazed, after reading them, how Luther ever could become regarded as a great and good man. Criminal blindness must have held the eyes, not only of Luther's a.s.sociates, but of his entire age, yea, of men for centuries after, if they failed to see Luther's const.i.tutional baseness. Quite recently a Catholic writer has told the world in one chapter of his book that "the apostate monk of Wittenberg" was possessed of "a violent, despotic, and uncontrolled nature," that he was "depraved in manners and in speech." He speaks of Luther's "ungovernable transports, riotous proceedings, angry conflicts, and intemperate controversies," of Luther's "contempt of all the accepted forms of human right and all authority, human and divine," of "his unscrupulous mendacity," "his perverse principles," "his wild p.r.o.nouncements." He calls Luther "a lawless one," "one of the most intolerant of men," "a revolutionist, not a reformer." He says that Luther "attempted reformation and ended in deformation." He charges Luther with having written and preached "not for, but against good works," with having a.s.sumed rights to himself in the matter of liberty of conscience which "he unhesitatingly and imperiously denied to all who differed from him," with having "rent asunder the unity of the Church,"

with having "disgraced the Church by a notoriously wicked and scandalous life," with having "declared it to be the right of every man to interpret the Bible to his own individual conception," with "one day proclaiming the binding force of the Ten Commandments and the next declaring they were not obligatory on Christian observance," with having "reviled and hated and cursed the Church of his fathers."

These opprobrious remarks are only a part of the vileness of which the writer has delivered himself in his first chapter. His whole book bristles with a.s.sertions of Luther's inveterate badness. This coa.r.s.e and crooked Luther, we are told, is the real Luther, the genuine article.

The Luther of history is only a Protestant fiction. Protestants like Prof. Seeberg of Berlin, and others, who have criticized Luther, are introduced as witnesses for the Catholic allegation that Luther was a thoroughly bad man. We should like to ascertain the feelings of these Protestants when they are informed what use has been made of their remarks about Luther. Some of them may yet let the world know what they think of the attempt to make them the squires of such knights errant as Denifle and Grisar.

It is about ten years ago since the Jesuit Grisar began to publish his _Life of Luther,_ twice that time, since Denifle painted his caricature of Luther. Several generations ago Janssen, in his _History of the German Nation,_ gave the Catholic interpretation of Luther and the Reformation. Going back still further, we come to the Jesuit Maimbourg, to Witzel, and in Luther's own time to Cochlaeus and Oldecop, all of whom strove to convince the world that Luther was a moral degenerate and a reprobate. The book of Mgr. O'Hare, which has made its appearance on the eve of the Four-hundredth Anniversary of Luther's Theses, is merely another eruption from the same mud volcano that became active in Luther's lifetime. It is the old dirt that has come forth. Rome must periodically relieve itself in this manner, or burst. Rome hated the living Luther, and cannot forget him since he is dead. It hates him still. Its hatred is become full-grown, robust, vigorous with the advancing years. When Rome speaks its mind about Luther, it cannot but speak in terms of malignant scorn. If Luther could read Mgr. O'Hare's book, he would say: "Wes das Herz voll ist, des gehet der Mund ueber."

(Matt. 12, 34: "Out of the abundance of the heart the mouth speaketh.")

Luther has done one thing which Rome will never pardon: he dared to attack the supreme authority of the Pope. He made men see the ignominious bondage in which cunning priests had ensnared them, and by restoring them to the liberty with which Christ had made them free Luther caused the papacy an irreparable loss. The papal system of teaching and government was so thoroughly exposed by Luther, and has since been so completely disavowed by a great part of professing Christians that Rome cannot practise its old frauds any longer. Men have become extremely wary of Rome. That is what hurts. The Catholic writer to whom we referred sums up the situation thus: Since Luther "all Protestant mankind descending by ordinary generation have come into the world with a mentality biased, perverted, and prejudiced." That is Rome's way of looking at the matter. The truth is: the world is forewarned, hence forearmed against the pleas of Rome. It pays only an indifferent attention to vilifications of Luther that come from that quarter, because it expects no encomiums and only scant justice for Luther from Rome. But it is the business of the teachers of Protestant principles in religion, particularly of the church historians of Protestantism, to take notice of the campaign of slander that is launched against Luther by Catholic writers at convenient intervals. It is not a task to delight the soul, rather to try the patience, of Christians. For in the study of the causes for these calumnies against a great man of history, and of the possible means for their removal, one is forced invariably to the conclusion that there is but one cause, and that is hatred. What can poor mortal man do to break down such a cause?

It does not yield to logic and historical facts, because it is in its very nature unreasoning and unreasonable.

Still, for the hour that G.o.d sends to all the Sauls that roam the earth breathing threatening and slaughter, the counter arguments should be ready. No slander against Luther has ever gone unanswered. As the charges against Luther have become stereotyped, so the rejoinder cannot hope to bring forward any new facts. But it seems necessary that each generation in the Church Militant be put through the old drills, and learn its fruitful lessons of spiritual adversity. Thus even these polemical exchanges between Catholics and Protestants become blessings in disguise. But they do not affect Luther. The sublime figure of the courageous confessor of Christ that has stood towering in the annals of the Christian Church for four hundred years stands unshaken, silent, and grand, despite the froth that is dashed against its base and the lightning from angry clouds that strikes its top. "Surely, the wrath of man shall praise thee." (Ps. 76, 10.)

3. Luther Blemishes.

When Luther is charged with immoral conduct, and the specific facts together with the doc.u.mentary evidence are not submitted along with the charge, little can be done in the way of reb.u.t.tal. One can only guess at the grounds on which the charge is based. For instance, when Luther is said to have disgraced the Church by a notoriously wicked and scandalous life, the reason is most likely because he married although he was a monk sworn to remain single. Moreover, he married a n.o.ble lady who was a nun, also sworn to celibacy. According to the inscrutable ethics of Rome this is concubinage, although the Scripture plainly declares that a minister of the Church should be the husband of one wife, 1 Tim. 3, 2, and no vows can annul the ordinance and commandment of G.o.d: "It is not good that man should be alone." Gen. 2, 18. Comp. 1 Cor. 7, 2, and Augsburg Confession, Art. 27.

When Luther is said to have reviled, hated, and cursed the Church of his fathers, the probable reason is, because he wrote the _Babylonian Captivity of the Church_ and _The Papacy at Rome Founded by the Devil_.

In these writings Luther depicts the true antichristian inwardness of the papacy. By so doing, however, Luther restored the Church of his fathers, grandfathers, great-grandfathers in Christ down to the first ancestor of our race. Luther's faith is none other than the faith of the true Church in all the ages. Luther's own father and mother died in that faith.

When Luther is said to have taught Nietzsche's insanity about the "Superhuman" (Uebermensch) before Nietzsche, to have put the Ten Commandments out of commission for Christians, and to have preached against good works, the reasons most likely are these: Luther taught salvation in accordance with Rom. 3, 25: "We conclude that a man is justified by faith, without the deeds of the Law." Luther taught that a person is not saved by his own works, and if he performs good works with that end in view, he shames his Lord and Savior Jesus Christ, who is the end of the Law for righteousness to every one that believeth (Rom. 10, 4), and he falls under the curse of G.o.d for placing his own merits alongside of the merit of the Redeemer's sacrifice. In no other connection has Luther spoken against good works. He has rather taught men how to become fruitful in well-doing by the sanctifying grace of G.o.d and according to the inspiring example of the matchless Jesus.

Concerning the Law, Luther preached 1 Tim. 1, 9: "The Law is not made for a righteous man," that is, Christians do the works of the Law, not for the Law's sake, but for the sake of Christ, whom they love and whose mind is in them. They must not be driven like slaves to obey G.o.d, but their very faith prompts them to live soberly, righteously, and G.o.dly in this present world (t.i.t. 2, 12). But Luther always held that the rule for good works is laid down in the holy Law of G.o.d, and only in that; also that the Law must be applied to Christians, in as far as they still live in, the flesh, and are not become altogether spiritual. Luther's public activity as a preacher began with a series of sermons on the Ten Commandments, and this effort to expound the divine norm of righteousness was repeated several times during Luther's life. Luther's expositions of the Decalog are among the finest that the world possesses. Moreover, Luther wrote the Small Catechism. Hand any Catholic who talks about Luther having abolished the Ten Commandments this little book. That is a sufficient refutation. What Luther teaches in this book he has given his life to reduce to practise in himself and others. He says in a sermon on Easter Monday, 1530: "When rising in the morning, I pray with my children the Ten Commandments, the Creed, the Lord's Prayer, and some Psalm. I do this because I want to make myself cling to these truths. I shall not suffer my faith to become mildewed with the imagination that I am above these things (_da.s.s ich's koenne_)." His sermon on the First Sunday in Advent in the same year he begins thus: "Dear friends, I am now an old Doctor, still I find every day that I must recite with the children the Ten Commandments, the Creed, and the Lord's Prayer, and I have always derived a great benefit and blessing from this practise." (12, 1611. 1641.)

Luther is charged with mendacity, that is, he is said to have lied. The reasons that will be given for this charge, when called for, will probably be these: Luther at various times in his life gave three different years as the year of his birth, three different years as the year when he made his journey to Rome, and advised somebody in 1512 to become a monk when he had already commenced to denounce the monastic life: It is true that Luther did all these things, but it is also true that Luther believed himself right in each of his statements. He was simply mistaken. Other people have misstated the year of their birth without being branded liars on that account. Sometimes even a professor forgets things, and Luther was a professor. What Luther has said about the rigor of his monastic life is perfectly true, but it was no reason why in 1512 he should counsel men to become monks. He had not yet come to the full knowledge of the wrong principles underlying that mode of life. To adduce such inaccuracies as evidence of prevarication is itself an insincere act and puts the claimant by right in the Ananias Club.

Luther is said to have been a glutton and a drunkard. "Let us examine the facts. What is the evidence? Luther's obesity and his gout. Is that evidence? Not in any court. It would be evidence if both conditions were caused, and caused only, by gluttony and tippling. But this notoriously is not the case. Obesity may be due to disease. A man may even eat little and wax stout if what he eats turns into adipose rather than into muscular tissue. As for gout, it is the result of uric acid diathesis.

Now uric acid diathesis may be, and very often is, caused by high living, but often, too, it is due to quite different causes. Just as in the case of Bright's disease. I do not deny that Luther drank freely both beer and wine. So did everybody else. People drank beer as we do coffee. . . . Moreover, in the sixteenth century alcoholic beverages were prescribed for the maladies from which Luther suffered much--kidneys and nervous trouble. We now know that in such cases alcohol proves a very poison; but this Luther could not know. But intemperate . . . in his use of strong drink Luther was not. Neither was he a glutton. Before he married, he ate very irregularly, and often completely forgot his meals. When he could not get meat and wine, he contented himself with bread and water. . . . Melanchthon tells us that Luther loved the coa.r.s.e food as he did the coa.r.s.e speech of the peasantry, and even of that food ate little, so little that Melanchthon marveled how Luther could maintain strength upon such a diet.--It is further a noteworthy fact that, when we read the sermons of the day, we find n.o.body who so frequently and so earnestly attacks the prevailing vice of drunkenness as does Luther. Now, whatever Luther may or may not have been, hypocrite he was not. Had he himself been intemperate, he would not have preached against it in such a manner. Furthermore, Luther was under constant espionage. His every move was noted. People knew how many patches there were on his undergarments. Think you, think you for a moment, that the Wittenbergians would have listened meekly to Luther's repeated a.s.saults upon the wide-spread sin of intemperance, had they known him for a confirmed tippler? It is too absurd.--But the best evidence for the defense comes from a mute witness--Luther's industry. He wrote more than four hundred books, brochures, sermons, and so forth, filling more than one hundred volumes of the Erlangen edition. There are extant more than three thousand of his letters, which represent only a small proportion of all that he wrote. Thus we know, for example, that one evening in 1544 Luther wrote ten letters, of which only two have been preserved. He was, furthermore, in frequent conference with leaders in both Church and State. He preached on Sundays and lectured on week-days. Now, a man may, it is true, perform a considerable amount of manual labor even after overeating and overdrinking, but every physician will admit the correctness of my a.s.sertion, it is a physiological impossibility that a man could habitually overindulge in food or liquor, or both, and still get over the enormous amount of intellectual work that Luther performed day to day" (Boehmer, _The Man Luther,_ p. 16 f.)

Most shameless have been the charges of lewdness and immorality against Luther. His relation to Frau Cotta has been represented as impure. Think of it, a boy of sixteen to eighteen thus related to an honorable housewife! Illegitimate children have been foisted upon him. A humorous remark about his intention to marry and being unable to choose between several eligible parties has been twisted into an immoral meaning. The fact that he gave shelter overnight to a number of escaped nuns, when he was already a married man, has been meaningly referred to. Boehmer has exhaustively gone into these charges, examining without flinching every a.s.serted fact cited in evidence of Luther's moral corruptness, and has shown the purity of Luther as being above reproach. Not one of the s.e.xual vagaries imputed to Luther rests on a basis of fact. (Boehmer, _Luther in Light of Recent Research,_ pp. 215-223.)

When the modern reader meets with a general charge of badness, or even with the a.s.sertion of some specific form of badness, in Luther, he should inquire at once to what particular incident in Luther's life reference is made. These charges have all been examined and the evidence sifted, and that by impartial investigators. Protestants have taken the lead in this work and have not glossed anything over. Boehmer's able treatise has been translated into English. Walther's _Fuer Luther wider Rom_ will, no doubt, be given the public in an English edition soon.

Works like these have long blasted the claim of Catholics that Protestants are afraid to have the truth told about Luther. They only demand that the _truth_ be told.

4. Luther's Task.

One blemish in the character of Luther that is often cited with condemnation even by Protestants deserves to be examined separately. It is Luther's violence in controversy, his coa.r.s.e language, his angry moods. All will agree that violence and coa.r.s.e speech must not be countenanced in Christians, least of all in teachers of Christianity. In the writings of Luther there occur terms, phrases, pa.s.sages that sound repulsive. The strongest admirer of Luther will have moments when he wishes certain things could have been said differently. Luther's language cannot be repeated in our times. Some who have tried to do that in all sincerity have found to their dismay that they were wholly misunderstood. What Jove may do any ox may not do, says an old Latin proverb.

Shall we, then, admit Luther's fault and proceed to apologize for him and find plausible reasons for extenuating his indiscretions in speech and his temperamental faults? We shall do neither. We shall let this "foul-mouthed," coa.r.s.e Luther stand before the bar of public opinion just as he is. His way cannot be our way, but ultimately none of us will be his final judges. The character of the duties which Luther was sent to perform must be his justification.

It is true, indeed, that the manners of the age of Luther were generally rough. Even in polite society language was freely used that would make us gasp. Coa.r.s.e terms evidently were not felt to be such. In their polemical writings the learned men of the age seem to exhaust a zoological park in their frantic search for striking epithets to hurl at their opponent. It was an age of strong feeling and st.u.r.dy diction. It is also true that Luther was a man of the people. With a sort of homely pride he used to declare: "I am a peasant's son; all my forbears were peasants." But all this does not sufficiently explain Luther's "coa.r.s.eness."

Most people that criticize Luther for his strong speech have read little else of Luther. They are not aware that in the, great ma.s.s of his writings there is but a small proportion of matter that would nowadays be declared objectionable. Luther speaks through many pages, yea, through whole books, with perfect calmness. It is interesting to observe how he develops a thought, ill.u.s.trates a point by an episode from history or from every-day life, urges a lesson with a lively exhortation. He is pleasant, gentle, serious, compa.s.sionate, artlessly eloquent, and, withal, perfectly pure in all he says. When Luther becomes "coa.r.s.e," there is a reason. One must have read much in Luther, one should have read all of Luther, and his "billingsgate" will a.s.sume a different meaning. If there is madness in his reckless speech, there is method in it. One must try and understand Luther's objective and purpose.