142 THE GERMAN REFORMATION. A. D. 1517 To 15380.
remarkable book called “German Theology,” which he ascribed to Tauler, but which is of a little later date from a priest and custos of the Deutsch-Herrn Haus of Frankfort, and a member of the association called “Friends of God.” It resembles the famous work of Thomas a Kempis in exhibiting Christian piety as an humble imitation of the life of Christ on earth, but goes beyond it, almost to the very verge of pantheism, by teaching in the strongest terms the annihilation of self-will and the absorption of the soul in God. Without being polemical, it represents by its intense inwardness a striking contrast to the then prevailing practice of religion as a mechanical and monotonous round of outward acts and observances.
Luther published a part of this book from an imperfect manuscript, December, 1516, and from a complete copy, in 1518, with a brief preface of his own.’ He praises it as rich and overprecious in divine wisdom, though poor and unadorned in words and human wisdom. He places it next to the Bible and St. Augustin in its teaching about God, Christ, man, and all things» and says in conclnsion that “the German divines are doubtless the best divines.”
There are various types of mysticism, orthodox and heretical, speculative and practical.? Luther came in contact with the practical and catholic type through Staupitz and the writings of St. Augustin, St. Bernard, and Tauler. It deepened and spiritualized his piety and left permanent traces on his theology. The , Lutheran church, like the Catholic, always had room for mystic tendencies. But mysticism alone could not satisfy him, especially
1 Both prefaces are printed in the Weimar ed. of his works I. 153 and 378 sq. The book itself has gone through many editions; the best is by Franz Pfeiffer, Theologia deutsch, Stuttgart, 1851, third ed. 1855. There is a good English translation by Susanna Winkworth, Theologia Germanica, with additions by Canon Kingsley and Chevalier Bunsen, (London, 1854, new ed. 1874; reprinted at Andover, 1846). Several characteristic mystic terms, as Entwerdung, Gelassenheit, Vergottung, are hardly translatable. |
2 Ed. von Hartmann, the pessimist, says (Die Philos. des Unbewussten, Berlin,
1869, p. 276): “ Die Mystik ist eine Schlingpflanze, die an jedem Stabe emporwuchert und sich mit den extremsten Gegensdtzen gleichgut abzufinden weiss.”
§ 29. THE PENITENTIAL PSALMS, 143
after the Reformation began in earnest. It was too passive and sentimental and shrunk from conflict. It was a theology of feeling rather than of action. Luther was a born fighter, and waxed stronger and stronger in battle. His theology is biblical, with such mystic elements as the Bible itself contains."
§ 29. The Penitential Psalms. The Eve of the Reformation.
The first original work which Luther published was a German exposition of the seven Penitential Psalms, 1517.’ It was a fit introduction to the reformatory Theses which enjoin the true evangelical repentance. In this exposition he sets forth the doctrines of sin and grace and the comfort of the gospel for the understanding of the common people. It shows him first in the light of a popular author, and had a wide circulation.
Luther was now approaching the prime of manhood. He was the shining light of the young university, and his fame began to spread through Germany. But he stood not alone. He had valuable friends and co-workers such as Dr. Wenzeslaus Link, the prior of the convent, and John Lange, who had a rare knowledge of Greek. Carlstadt also, his senior colleague, was at that time in full sympathy with him. Nicolaus von Amsdorf, of the same age with Luther, was one of his most faithful adherents, but more influential in the pulpit than in the chair. Christoph Scheurl, Professor of jurisprudence, was likewise intimate with Luther.
1 See Hermann Hering, Die Mystik Luthers im Zusammenhange seiner Theologie und in threm Verh, zur dlteren Mystik. Leipzig, 1879. He distinguishes three periods in Luther’s relation to mysticism: (1) Romanisch-mystische Periode ; (2) Germanisch-mystische Periode ; (3) Conflict with the false mysticism of Miinzer, Carlstadt, the Zwickau Prophets, and Schwenkfeldt.
2 Weimar ed., vol. I. 154-220. A Latin copy had appeared already in 1513 and is preserved in the library at Wolfenbiittel, from which Prof. E. Riehm of Halle published it: Initiwm theologie Luthert. δ. exempla scholiorum quibus D. Intherus Psalterium interpretari cepit. Part. I. Septem Psalmi peenitentiales. Textum originalem nunc primum de Lutheri autographo exprimendum curavit. Halle, 1874. Luther’s closing lectures of 1516 exist likewise in MS. at Dresden, from which they were published by J.C. Seidemann in: Doctoris M. Luthert schole inedite de Psalmis annis 1513-1516. Dresden, 1876, in 2 vols.