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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

Psychological Studies
in Lutheranism

PSYCHOLOGICAL STUDIES IN
LUTHERANISM By
Paul Harold Heisey, M. A.

Introduction by
The Rev. professor J. A. Clutz, D. D.
Professor of Practical Theology
in The Lutheran Theological Seminary,
Gettysburg, Pa.

19 16
THE GERMAN LITERARY BOARD
BURLINGTON. IOWA

\<L

f

Copyright 1916
By R. NEUMANN
BURLINGTON, IOWA

TO
Mv <£oblp Parents;
Whose Uves of devotion and sacrifice
have oeen an inspiration to
a grateful son

PREFACE
|HE essays which are included in this
volume are intended chiefly to be sug
gestive in awakening an interest among
pastors, catechists, and teachers in the
application of psychology to the phenomena of re
ligion, to the end that religious work will be more
efficient. Chapter II was prepared as a thesis in partial
fulfillment of the requirements for the degree of
Master of Arts at the State University of Iowa. It
was written under the guidance of Professor Ed
win D. Starbuck, Ph. D., to whom the author owes
the impulse to engage in studies along the line of
these essays.
Chapters I, II, and III have appeared in the
Lutheran Quarterly and are reprinted here through
the courtesy of the editors, Drs. Singmaster, Clutz,
and Gotwald. Chapter IV has appeared in the
Lutheran Church Review and is included in this
volume through the kindness of the editor, the Eev.
T. E. Schmauk, D. D., LL.D. To these editors I
wish to express my thanks.
I also wish to express my gratitude to Profes
sor J. A. Clutz, D. D., for preparing the "Introduc
tion" and for his constant encouragement.

CONTENTS
PAGE
Introduction  9
CHAPTER I. The Psychological Study of Religion . 21
II. A Study in the Mysticism of Luther . . 39
III. A Psychological Study of Lutheranism . 99
IV. The Psychology of the Religious Revival 117
V. The Psychology of Confirmation . . . 131

INTRODUCTION
By Rev. Jacob A. Clutz, D. D.,
Professor of Practical Theology in the Lutheran Theological
Seminary at Gettysburg, Pa.

JR. Heisey has asked me to write a brief
Introduction to his volume on Psycho
logical Studies in Lutheranism. It is
with no small pleasure that I comply
with his request.
My acquaintance with Mr. Heisey began in the
autumn of 1903 when he came from his home in
Lancaster, Pa., to enter Midland College, Atchison,
Kansas, to prepare for the Lutheran ministry.
Though I resigned the presidency of Midland Col
lege a few months later and removed to the East,
I had become interested in the earnest young stu
dent and have followed his career ever since with
interest. By correspondence, and in various other
ways, I have also kept in touch with him and his
work, both as a student and as a pastor.
As a student Mr. Heisey was always faithful
and diligent. During his college course he was
especially interested in the literary work and in
public speaking. Early in the course he prepared
several illustrated lectures which he delivered be-

10 Introduction
fore Young People's Societies and in many
churches. These lectures received much favorable
comment from pastors and others, especially one on
Martin Luther and the Reformation.
Mr. Heisey graduated from Midland College in
1907 with the degree of A. B., and from the West
ern Theological Seminary of the General Synod
Lutheran Church, also located at Atchison, in 1910.
His first charge was at North Liberty, Iowa, where
he served as pastor of the Lutheran church from
1910 to 1914. As North Liberty was not far from
Iowa City, the seat of the Iowa State University,
and his pastoral duties were not very exacting, Mr.
Heisey at once entered on a course of study at the
State University, from which he received the Mas
ter's degree in 1911. He continued as a graduate
student in the university from 1912 to 1915, his
chief subjects being Philosophy and Psychology.
He has also given much attention to the subject of
Religious Education and expects to make this a
specialty in the future.
In connection with his studies in the university
Mr. Heisey became deeply interested in the Psy
chology of Religion and gave much attention to it.
At that time this was still a comparatively new sub
ject, at least as a separate course. One of the first
to apply the study of Psychology definitely to sub
jects connected with religious experience was Pro
fessor J. H. Leuba, who published an article on
The Psychology of Religious Phenomena in The
American Journal of Psychology in 1896. Profes-

Introduction 11
sor Leuba has since become one of the recognized
authorities on the subject.
However, Professor E. D. Starbuck had then
already been at work for a considerable time along
similar lines. As early as 1890 he had read a paper
before the College Association of Indiana in which
the suggestion was made that the phenomena con
nected with religious experience might be studied
and classified scientifically just as any other activ
ities of the mind or spirit such as had been usually
considered under Psychology. Finally, in 1899, he
published his book, The Psychology of Religion,
and thus blazed the way for a new development of
thought. I understand that Professor Starbuck has since
recognized the fact that the title of this volume was
somewhat of a misnomer, as the most that its con
tents would have justified would have been The
Psychology of Conversion. But it was a beginning,
and in this sense at least it was an epoch-making
book. It called attention to the subject, aroused
great interest in it, and set many others to working
along the same or similar lines. The result has
been an ever growing series of volumes on this gen
eral subject coming from many different authors,
both in this country and abroad. Some of the more
important of these are mentioned by Mr. Heisey in
his first chapter on The Psychological Study of
Religion. Opinion may still be divided as to the ultimate
value of this new application of modern Psychol-

12 Introduction
ogy, or concerning its effect on Christian experi
ence and life, or even on Christianity itself. If,
as seems to be the tendency with some writers, the
object is to explain all the phenomena of religion.
even those connected with the Christian religion,
in a purely naturalistic way so as to exclude all
supernatural elements and to make all religion, in
cluding Christianity, a mere natural phenomenon
of a mechanical evolution or development, it may
prove to be a curse rather than a blessing, a dis
tinct hindrance rather than a help in Christian ex
perience and life.
But this is not a necessary result of subsuming
religious phenomena under Psychology. Many
writers on the subject do not call in question the
supernatural origin of Christianity, or the super
natural elements in a Christian experience, such as
conversion, or the conquest of sin, or growth in
holiness. Quite to the contrary, they find a definite
place for the contact of the divine and the human,
and for the entrance of divine power into human
experience and human life. The only effort of
these writers is to put ali these phenomena on a
scientific basis, and to explain them in a rational
way, as far as this may be possible. In this there
may be great good.
It is perhaps too soon, as yet, to say or even to
see, what the final outcome may be. But, certainly,
much light has been thrown already on many of
the phenomena of the Christian experience, espe
cially such as temptation, repentance, conversion,

Introduction 13
faith, hope, etc. Very valuable help has thus been
given to pastors and Sunday School teachers and
to all others who are engaged in religious instruc
tion and culture. The study of this subject must
be especially helpful to all who have anything to do
with the religious education and training of the
young. That this is generally recognized by edu
cators is seen in the place which has been given to
it already in the curriculums of most theological
seminaries, and in the various courses of study pre
pared for the use of Sunday School Teachers'
Training Classes.
The chief interest, however, in this book by Mr.
Heisey lies in the fact that it is the first formal and
extended attempt, so far as I know, to apply the
Psychology of Religion to the interpretation of the
Christian experience and life of a particular de
nomination, as indicated in the title, Psychological
Studies in Lutheranism.
Of course the germs of this use of the new sub
ject have been present from the beginning, and
there has been a gradual and growing tendency in
this direction that has prepared the way for such
a volume. In the very first book on the subject, by
Professor Starbuck, there is the recognition of a
marked difference in the Christian experiences of
different persons. Especially is this the case in
conversion, the experience to which Professor Star-
buck largely confines his discussion. A broad and
distinct line of demarkation is traced between those
who enter on the Christian life by a crisis experi-

14 Introduction
ence that is often cyclonic in its intensity, and
those who gradually grow into a clear conscious
ness of their saved relation to God through faith
in Jesus Christ. The former can, of course, ever
afterward point to the exact time and place at
which they "first saw the Lord." The latter may
never know just when or where they crossed the
line and became the true children of God. Or, they
may testify, as many have done, that they never
knew a time when they did not love God and Jesus
Christ aud call them Father and Saviour. More
over, this difference in experience is there traced to
differences in mental constitution, and in education
and environment, which naturally manifest them
selves not only in conversion but also in the entire
religious experience.
These same facts are developed still further and
more clearly stated and emphasized in Professor
James' great book on The Varieties of Religious
Experience. The very title of this volume, which
contains the Gifford Lectures delivered by Profes
sor James before the University of Edinburgh in
1901-1902, suggests the fact that not all can expect,
or be expected, to have precisely the same experi
ence. How natural, therefore, that those whose ex
perience is similar should be drawn together by
mutual sympathy and a common understanding,
and in this fact we have the natural basis for the
different denominations. Professor James fre
quently refers, in his discussion, to the psycho
logical differences between the Catholics and Pro-

Introduction 15
testants in explanation of the differences in their
beliefs and forms of worship, and in their attitudes
toward the truth and the Church. He also sug
gests this as one explanation of the differences be
tween some of the leading Protestant bodies. He
even refers to the psychological peculiarities of
Luther, and Calvin, and Wesley, and. Jonathan Ed
wards, and others, in explanation of their peculiar
religious views and experiences, though he does not
develop these suggestions very far.
Then, still a little later, in a volume by the Rev
erend George Barton Cutten, D. D., on The Psy
chological Phenomena of Christianity, published in
1908, we find a separate chapter on Denomination-
alism. In this the position is taken that "men are
psychologically so constituted that different things
appeal to different persons, and religiously these
things are represented by different denominations."
In answer to the question, "Cannot men be suffi
ciently loyal to Jesus Christ to give up their petty
differences?", a question we often hear asked in
effect even if not in just these words, Dr. Cutten
continues very truly and very wisely: "They are
so loyal to Jesus that they will not surrender what
to them is truth. Are the citizens of this country
less patriotic because they are divided into numer
ous political parties? They express their patriot
ism by espousing those principles, the adoption of
which they believe would assist in the country's
prosperity. Denominations are a necessity and
will continue to be, so long as men's minds operate

16 Introduction
as they do now. And these differences show God's
handiwork as plainly as the planets in the heavens
which shine with different brilliancy, travel in dif
ferent orbits, and attract different satellites."
Mr. Heisey is simply following this lead when
he now undertakes in this volume to present a
study, from the standpoint of Psychology, of some
of the peculiarities of the great Lutheran Church
to which he belongs, and of Martin Luther, the
great Reformer, to whom under God the Lutheran
Church owes its origin and its name, as well as
many of its characteristics in doctrine and life.
The work may be somewhat fragmentary and in
complete, as all such pioneer work is apt to be al
most of necessity. But it is a very interesting and
promising beginning. I have no doubt that it will
be followed in due time by more elaborate studies
of the same character, either by the same author,
or by others, very likely by both.
Not only so, but it will in all probability sug
gest similar studies of the other great denomina
tions, and eventually comparative studies of the
different denominations. And who knows but that
such studies may prove by and by to be an import
ant step towards a better understanding between
the several denominations of Christians and a more
fraternal relation and cooperation.
I have little hope that denominationalism will
ever entirely disappear from the Christian Church,
just because of this psychological basis for them.
Neither am I sure that it would be desirable that

Introduction 17
it should. Each denomination, certainly each of
the great historic denominations, has stood and
still stands for the defense and development of
some special doctrine or phase of Christian experi
ence and life, and in this way the faith, and life,
and experience of the Church as a whole, have been
greatly enlarged and enriched. I entirely agree,
therefore, with Dr. Cutten when he says, at the
close of his chapter on Denominationalism: "On
account of the psychological differences in people,
there is no likelihood of denominationalism being
entirely eliminated. The doctrines of different de
nominations may appear to be almost or quite con
tradictory, and these denominations can never
agree to abandon either or both doctrines, and if
they should, Christianity would suffer a distinct
loss rather than a gain."
But just because of this it seems to me that the
several denominations must have an increased re
spect for each other, and a greater spirit of charity
and tolerance if, by a study of the psychological
reasons for their existence, they can be brought to
a better understanding of each other and to see that
their differences are not the result of mere wilfull-
ness and stubbornness, but that they are based on
the very nature of things, and especially on the
nature of the people themselves, that they are but
the outgrowth and expression of the "varieties of
religious experience" that are natural and unavoid
able because of the "varieties" of the people who
have these experiences. Then these different de-

18 Introduction
nominations will be more ready also to work to
gether harmoniously for the righting of wrongs,
for the overthrow of evil, for the defeat of error,
for the triumph of truth and righteousness, and for
the coming of the Kingdom of God and of His Son,
Jesus Christ. If such a time should ever come, I
believe that then our Lord's prayer for His disci
ples that "they all may be one," will be answered
more truly and more fully than it ever could be by
any organic union that would combine all the de
nominations into one great all-inclusive Church.
It is just because I believe that they will con
tribute to this end that I welcome and commend
Mr. Heisey's book, and all similar studies of the
psychology of Lutheranism, or of any of the other
great bodies of Christ's disciples.
Gettysburg, Pa.,
March 27th, 1916.

The Psychological Study
of Religion

CHAPTER I
THE PSYCHOLOGICAL STUDY
OF RELIGION
HE growth of the science and study of
psychology has been phenomenal in re
cent years. It may be said that "it began
with an analysis of simple ideas and feel
ings, and it has developed to an insight into the
mechanism of the highest acts and emotions,
thoughts and creations. It started by studying the
mental life of the individual, and it has rushed for
ward to the physical organization of society, to so
cial psychology, to the psychology of art and sci
ence, religion and language, history and law."1
The application of psychology and the methods of
science to religion is of recent date.
Much that had been done in the fields of an
thropology, history of religion, and the philosophy
of religion borders on that which has come to be
distinctively known as the psychology of religion.
The first work attempted in the field of the psy
chology of religion as a distinctive study was that
by Professor E. D. Starbuck, Ph.D. While a stu-
1 Muensterberg, Psychology and Life, p. 2.

22 Psychological Studies in Lutheranism
dent in college (1886-1890) he was very much inter
ested in the study of Comparative Religion. While
teaching at Vincennes College ( 1891-1893 ) he read
Max Mueller's volume on "Science of Religion,"
which gave him a fresh impulse in the study of re
ligion and also crystallized his own longings after
the possibility of applying empirical methods to
the study of religion. Resigning his position he
entered Harvard University in 1893 to pursue
studies related to his chosen field of inquiry. On
arriving at Harvard he issued two questionnaires,
one on "Conversion," and the other on "The Line
of Growth in Religious Experience," not attended
by conversion. Previous to this, in 1890, Professor
Starbuck read a paper before the Indiana College
Association, which was his "first crystallization of
vague ideas which had been forming, that religion
might be studied in the more careful ways we call
scientific, with profit to both science and religion."
The psychology of religion as a field of investiga
tion was soon taken up by the faculty and students
of Clark University.2 This school had paid much
attention to the study of adolescence and this study
brought forth many interesting facts relating to
the religious experiences of adolescents. As early
as 1882, Dr. G. Stanley Hall contributed a paper
to the Princeton Review entitled "The Moral and
Religious Training of Children," which opened the
way for more extensive studies along the same line.
2 For a sketch of the history of this science see "The Psy
chology of Religion," by James B. Pratt, Harvard Theological
Review, Vol. I, No. 4, p. 435.

The Psychological Study of Religion 23
Mr. William H. Burnham and Arthur H. Daniels
made investigations which were of a nature of the
psychology of religion although leaning toward an
thropology and adolescent psychology. In 1896
Professor James H. Leuba published a paper on
"The Psychology of Religious Phenomena" in
which he dealt chiefly with the conversion experi
ence. This was followed by the work of Mr. E. G.
Lancaster, and later the published work of Pro
fessor Starbuck entitled "The Psychology of Re
ligion." This latter was the first large publication
bearing upon this new field of study. The author
himself admits that the title was a misnomer, since
the volume dealt with only a few of the problems
of the new-born science and was in no sense a com
plete survey or treatment of the subject, which it
could not have been at that early stage of develop
ment. This work has remained as one of the two or
three great contributions to the science of the psy
chology of religion. The sub-title of the work by
Dr. Starbuck is "an empirical study of the religious
consciousness." Other early studies in this field
were those of Professor George A. Coe which bore
the title "The Spiritual Life : Studies in the Science
of Religion," and the studies of Luther H. Gulick on
"Age, Sex, and Conversion." It is striking to know
that though Professors Coe and Starbuck worked
independently they arrived at very much the same
conclusion in reference to the religious awakening
of adolescents and also in reference to the conver
sion experience.

24 Psychological Studies in Lutheranism
Probably the next great contribution to this
field which should be mentioned is Professor Wil
liam James' volume on "Varieties of Religious Ex
perience." This entered a larger field than the psy
chology of the religious consciousness and involved
the philosophical side of religion in that it sought
the ultimate significance of the facts upon the
problems of religion. Other studies which should
be mentioned in the development of the science of
the psychology of religion are Davenport's "Prim
itive Traits in Religious Revivals," Pratt's "The
Psychology of Religious Belief," Stratton's "The
Psychology of the Religious Life," Ames' "The Psy
chology of Religious Experience," Lueba's "A Psy
chological Study of Religion," King's "The De
velopment of Religion," and Warner's "The Psy
chology of the Christian Life." Though we have
not mentioned all of the contributions to this field
of study, the above sketch points out the chief
studies and the main lines of the development of
the science.
The very nature of religion warrants a psycho
logical study of it. "Religious experience is made
up of the same elements as the rest of the conscious
life, and these elements are connected and elabor
ated according to laws holding for mental life gen
erally." From the standpoint of psychology, re
ligion is a "mass of ascertainable states of con
sciousness." Thus, the psychology of religion can
be looked upon as a branch of psychology dealing
with the religious consciousness only, or that part

The Psychological Study of Religion 25
of consciousness which is concerned with that
which we term religion, and the activities connect
ed with it. The psychology of religion is the search
for law, for uniformities among religious phenom
ena. In the thought of Professor Coe, the search
is one to determine "under what circumstances
does the Divine Spirit work such or such a change
in the minds of men?"3 This is in harmony with
the starting point or ideal of the psychology of re
ligion as a science : "There is no event in the spir
itual life which does not occur in accordance with
immutable laws." This does not imply that man
will discover all these laws, or having discovered
them will be able to determine their full signifi
cance. In any sphere a law is an abstract thing and
in the field of religion as in other fields we can de
termine many things that will be of concrete value
though not obtaining all abstract law in the par
ticular field. "The end of our study is not to resolve
the mystery of religion, but to bring enough of it
into orderliness that its facts may appeal to our
understanding. "
It might be argued that such a study of the re
ligious life would "drag it down" or destroy its
majesty. But surely botany has not dragged down
the beauty of the flower nor has astronomy de
stroyed the majesty of the heavens. The discovery
of law and uniformity exalts the object in which it
is found. Every new discovery is a new bit of
knowledge of God. Every new law is a new evi-
3 George A. Coe: The Spiritual Life, p. 17.

26 Psychological Studies in Lutheranism
dence of God. "All's law, but all's God." George
Stevens writes in his "Psychology of the Christian
Soul:" "The spiritual process is God working
through the minds of men." The scientist in any
field does not concern himself with the ultimate
origin of things but with facts concerning it as ob
served in life and his task is the interpretation of
these facts. So, "the explanations of religion which
the psychologist and the sociologist can give leave
unanswered, of course, the question of ultimate
origin." Whether or not we can speak of a science of the
psychology of religion is a debatable question. It
is perfectly clear that as yet we have no well de
veloped science of the psychology of religion.
Whether we can have is yet to be seen. This ques
tion hinges somewhat upon our definition of a sci
ence and our conception of scientific law. As yet
we have very little in the way of generalized truths
from the study of the psychology of religion and
yet the psychology of religion presupposes that
there is law in the spiritual realm as in the natural
realm. When these laws, or some of them, are dis
covered we shall approach a science, until then the
psychology of religion will concern itself with dis
covering the facts of the religious life and con
sciousness, describing them, classifying them, and
attempting to explain them. The charge might be
brought that science should not invade the inner
chambers of the soul and search for laws there, but
science has faced objections in every step of its pro-

The Psychological Study of Religion 27
gress until now it has come to invade the most
sacred precincts. It has left religion for its final
and supreme task.
There is somewhat of general agreement as to
the field of the psychology of religion although not
all investigators have conceived of the work and
the scope of it in exactly the same way. Some have
placed the emphasis upon the rise and development
of religion in the race, while others have placed the
emphasis upon the study of the religious conscious
ness of the individual. Others have taken both
views into account.
"The business of the psychology of religion," ac
cording to Professor Starbuck, "is to bring together
a systematized body of evidence which shall make
it possible to comprehend new regions in the spir
itual life of man, and to read old dogmas in larger
and fresher light."4
According to Professor Ames: "The psycholo
gist of religion accepts the facts of religion, the
temples and priests, the sacred books and ceremon
ies, the faiths and the customs which exist in such
profusion throughout the world. He seeks to know
the needs, impulses, and desires from which these
institutions and activities arise. He inquires con
cerning the circumstances under which they appear
in the race and the individual. He attempts to
trace their development into settled institutions,
doctrines, and emotions. He marks the part they
4 Starbuck: The Psychology of Religion, p. 6.

28 Psychological Studies in Lutheranism
play, the function they perform in the experience
of the individual and of society."5 For Professor
Pratt, the work of the psychologist of religion is
"to describe the workings of the human mind, as
far as they are influenced by its attitude toward
the Determiner of Destiny."6
The specific work of the psychology of the Chris
tian life is indicated by Dr. Warner in these words :
"Christian psychology is the study of the soul in
its exhibition of the phenomena of the Christian
life. It is the systematic, scientific knowledge of
psychical activities involved in Christian experi
ence and their co-ordinations in conduct and char
acter. It is the exploration of the entire field of
inter-related phenomena appearing in the life of the
Christian. It is the classification of all the facts
thus discoverable in their correlated order. It is
the formulation of the evident laws of the spiritual,
experimental action developed under the Gospel of
Jesus Christ."7
These definitions indicate the various phases of
the work, the distinctively psychological, both the
individual and social ; and the anthropological and
sociological. In the past much of the study of the psychology
of religion has been devoted to investigations of
the conversion experience. Professor Starbuck's
book considers conversion, lines of growth not in-
5 Ames: The Psychology of Religious Experience, p. 13.
6 Pratt: The Psychology of Religion, in The Journal of Re
ligious Psychology, Vol. 5, No. 4, p. 383.
7 Warner: The Psychology of the Christian Life, p. 33.

The Psychological Study of Religion 29
eluding conversion, and a comparison of the lines
of growth with and without conversion. But the
field is much larger and studies have been made of
faith, prayer, revelations, religious states and re
ligious practices. The chief problems of the psy
chology of religion have been classified by Profes
sor James H. Leuba under four heads: "(1) The
impulses, motives and aims; (2) the means em
ployed to reach the ends — ceremonial, prayer, com
munion, etc.; (3) the results secured; (4) the
means and the results considered in relation of
cause and effect."8 Again, the field of the psychol
ogy of religion might be further indicated by these
additional subjects : the determination of "what is
religion?" types of belief, mysticism, storm and
stress in adolescence, habit and conversion, the
meaning of regeneration, the meaning of sanctifi
cation, a study of the religious instinct, religion as
a harmonizing instinct, religion as a stimulus to
life, religion and conduct, temperament in religion,
the meaning of religion in personal and social life.
Chiefly the empirical method is being used in
the psychology of religion. The earliest investi
gators adopted the questionnaire method which
since then has been used extensively in this field
of inquiry, though discountenanced at the present
time as not being very scientific and as not getting
at the facts in the best manner. In gathering data
use has been made of autobiographies, biographies,
letters, spontaneous expressions, history, anthro-
8 Leuba: A Psychological Study of Religion.

30 Psychological Studies in Lutheranism
pology, and informal discussions. The older meth
ods have been supplanted by the analytical and the
experimental. We need not fear this invasion of science into
religion, for assuming that we live in a world of
order we cannot conclude other than that law op
erates in the spiritual realm and in the religious
consciousness as in the rest of life. The psychology
of religion does not imply the elimination of the
supernatural from religion and the religious life
unless the evidence of law in nature is the ground
for eliminatng the supernatural from the natural.
Contending that such dread is needless, Dr. War
ner writes : "Scrutiny can change no fact. Truths
are the same in the shadow or in the sunlight. Real
ities are invulnerable and unchangeable to what
ever process subjected. The constituent elements of
the life we call Christian are substantial, real, un
alterable. They are the eternal verities of the life
begotten of God in the soul. No possible handling
can render them less real or change their essential
nature. The dread of their scrutiny is a confession
either of our inability to demonstrate their substan
tial nature or of our imperfect faith in their inde
structible reality. All such dread is without ade
quate reason and actually groundless."9
We can anticipate most wholesome results from
this study of religion from the psychological stand
point, not only for science but especially for re-
9 Warner, op cit., p. 32.

The Psychological Study of Religion 31
ligion itself, for from the viewpoint of the pastor
and religious worker the psychology of religion ex
ists for religion and not religion for psychology.
Very suggestive are the words of Professor James
in his introduction to Professor Starbuck's book:
"Rightly interpreted, the whole tendency of Dr.
Starbuck's patient labor is to bring compromise
and conciliation into the long standing feud of Sci
ence and Religion."
The service of the psychology of religion to re
ligion is indicated in the words of Professor Leuba :
"Religion needs as much as any other practical
activity the kind of purification and guidance that
science provides. It needs in particular the insight
into the dynamics of conscious life which can be
contributed, not by studies in comparative religion
nor by criticism of sacred texts, but only by psy
chology." The psychology of religion should lend informa
tion as to the origin and solution of such problems
of the Christian Church as: the decay of the re
vival, alienation from the church of whole classes
of the population, the excess of women over men in
church life, the apparent powerlessness of organ
ized religion to suppress or seriously check the
great organized vices and injustices of society, the
failure of the Sunday School to accomplish more
definite results in the dissemination of Bible knowl
edge.10 10 Suggested by Coe in his "Spiritual Life."

32 Psychological Studies in Lutheranism
The psychology of religion will aid in applying
the great truths of the Bible to life. Professor
Bowne has suggested that "a great many things
may be theologically true which are not psycho
logically true." "We may express and explain the
experience in terms of doctrine, and in doing so we
may have the truth; nevertheless, the doctrine is
not a fact of consciousness, but a theory about the
fact."11 The great Bible doctrines must be in
terpreted in the light of human nature, and their
application must be adapted to each individual.
"Conversion" may be definitely stated as a theo
logical formula but its meaning in experience
varies with individuals. The psychology of religion
ought to aid in a true interpretation of these funda
mental conceptions of religion.
The study of the abnormal and the pathological
in religion — for there are such instances— ought to
lead to principles applicable in the securing of the
normal in religious experience just as the study of
physical disease has aided mankind to take pre
cautionary steps to conserve health and the study
of insanity has lead to information concerning the
laws of mental health.
There are many practical results that should
follow from the study of the psychology of religion
that are of special value to the minister of the Gos
pel or the teacher of religion. Such a study ought
to "increase our power of appreciation of spiritual
11 Bowne: Studies in Christianity, p. 199.

The Psychological Study of Religion 33
things," as a scientific study of the flowers, the
rocks, the stars increases appreciation of them.
Such a study ought to strengthen the faith of the
religious man for he sees the reality of religion for
life, and is convinced above all else that man is a
"religious being" and that he has religious needs
that must be met.
The study of the psychology of religion should
lead and is leading to greater wisdom in religious
education. A recent inquiry of the Student De
partment of the Young Men's Christian Associa
tion shows that forty-five colleges offer required
courses in Religious Education and that eighty
have elective courses in it. These courses profess
to be based largely upon a supposed knowledge of
the psychology of religion and of child study. This
study would give us sound pedagogical principles.
"The service of psychology to practical religion is
to make possible a harvest of wiser means in moral
and religious culture, and also to lift religion suffi
ciently out of the domain of feeling to make an ap
peal to the understanding."
The study of the psychology of religion con
vinces one that there are different lines of religious
development and growth. To be convinced of this
leads one to adopt methods of work to meet the
needs and conditions of each individual. One great
danger in the work of a religious teacher is to make
"his experience a standard by which to judge and
guide the experience of others." This has led to
many mistakes in religious nurture and culture.

34 Psychological Studies in Lutheranism
To demand that each should "come to the Lord" by
the same road and through the same experience is
unscientific, untrue to nature. This also suggests
that there are stages of spiritual growth from
childhood to maturity and the religious appeal and
the spiritual food should be adapted to each stage.
This study ought to equip the religious worker to
realize "the importance of wisely anticipating the
stages of growth and leading on naturally and
easily from one stage to another." It will aid him
to meet doubt, hesitation, and objection in a" wise
manner. It will add to his zeal knowledge, for
neither zeal without knowledge nor knowledge
without zeal will suffice.
Especially should a science such as the psy
chology of religion be of worth and value to the
religious leader in the Lutheran Church which has
always laid strong emphasis upon the religious
training and the education of her children and
youth, and upon methods that are now receiving
the commendation of modern scientific thought.
Lutheran pastors have had their attention called
to, and their interest awakened in the relations of
psychology to their work by the words of Dr. G. H.
Gerberding in his volume "The Lutheran Cat-
echist," especially in Chapter III, "The Catechist's
Study of the Catechumen" and in Chapter XII,
"The Catechist's Qualifications." In the latter
chapter he writes : "The good catechist must know
human nature. He needs to be a psychologist ; to
know not only general psychology, but even more

The Psychological Study of Religion 35
does he need to know child-psychology  This
is very important and helpful for the understand
ing of the mental makeup, the mental activity and
the mental development of child-nature  He
will find much that will help him in his catechis
ing." We add, that the psychology of religion has
the same bearing and important relation to the
pastor's work as Dr. Gerberding ascribes to child-
psychology. More recently, the attention of Lutheran pas
tors has been directed to this study by the Rev.
Prof. Luther A. Weigle, Ph. D., who has placed
emphasis upon this field of study in his volume,
"The Pupil and the Teacher," (Book Two of the
Lutheran Teacher Training Series) in which he
acknowledges Ms indebtedness to such writers as
Hall, James, and Coe, quoting directly from the
latter's distinctively psychological treatise on re
ligion, "The Spiritual Life."
Still more recently the Rev. Prof. Leander S.
Keyser, D. D., has called the attention of Lutheran
pastors to the relation of psychology to their work,
in his volume, "A System of Christian Ethics." He
has done some psychologizing in the field of re
ligion touching upon "conversion," and "the un
folding life of the regenerated child."
The Lutheran method of catechization and con
firmation offers a fruitful field for investigation
and an excellent opportunity for the application of
the approved methods of religious nurture.
Granting that religion is the highest concern of

36 Psychological Studies in Lutheranism
life; that the human soul is man's greatest posses
sion, and its culture the greatest task assigned to
man; it behooves the Lutheran minister in his
three-fold capacity of preacher, pastor, and cat-
echist, to avail himself of the latest results of any
science that will make him more efficient in the
discharge of his duties, in the feeding of souls that
are hungering and thirsting for righteousness.

A Study in the Mysticism
of Luther

CHAPTER II
A STUDY IN THE MYSTICISM
OF LUTHER
. THE DEVELOPMENT OE THE MYSTICAL ELEMENT
IN LUTHER.
JANY and varied influences converge in
the religious experience of Luther. It
is in his early training that we must
seek the roots and the beginnings of
his religious life. Both the family and the
community life of mediaeval times were dis
tinctively religious. Luther's parents, Hans and
Margaret Luther, were of a deeply religious nature,
and early devoted attention to the religious train
ing of their son. There was much in the religious
thought of the times that was primitive and crass,
but the religion in general has been characterized
as "simple, unaffected, and evangelical."
By heredity, Luther was of a religious turn of
mind, and grew up in a religious atmosphere.
Luther's father had a great reverence for the
Church and religion. It is reported that upon one
occasion friends found Luther's father engaged in
prayer while bending over the child Martin in the

40 Psychological Studies in Lutheranism
cradle. Luther's mother was even more religious
and devout than his father. She constantly had in
mind the religious training of the child. She early
taught him to pray. Luther's first religious in
struction included the Ten Commandments, the
Creed, and the Lord's Prayer. This instruction
had a life-long influence upon him, and he has
handed down to posterity explanations of these
norms of religious instruction which are used to
this day. The religious life of his mother, common
to the times was marked by superstitions and fears.
She is described as having been "imaginative, and
sensitive, the prey of all kinds of conflicting emo
tions." Upon one occasion she thought that herself
and children were bewitched. These early impres
sions lingered long in the life of Luther.
The temperamental traits of the mother are
seen in Luther. He was at all times sensitive to
religious influences and impressions. "He was a
dreamy, contemplative child ; and the unseen world
was never out of his thoughts."1
Early in life Luther was sent to the community
school, and his instruction included a study of the
Psalter, and classical religious hymns. Religious
exercises played an important part in the daily
program of the school.
An early mystical influence that entered into
Luther's experience was the instruction he received
while attending school at Magdeburg, in 1497, when
1 Lindsay: The Reformation.

A Study in the Mysticism of Luther 41
fourteen years of age. The school was conducted
by members of the "Noll Brothers." This society
was associated with the mystical organization
known as the "Brethren of the Common Life." The
teachings and the views of this organization have
been termed the "new mysticism."2
When one considers the life and work of Luther,
he can see how they conformed to the ideals of this
"new mysticism," the roots of which were planted
in the young mind while at school at Magdeburg.
The writings of members of this group had a great
influence upon Luther in his later studies.
After spending a year at Magdeburg, Luther
was sent to Eisenach for the furthering of his edu
cation. At the school of St. George's Church he
proved to be a good student. In addition to the
excellent instruction he received at this school, two
strong influences entered into his life ; the parental
attention and religious instruction he received in
the Cotta home, and also the presence of the order
of the Franciscans in the city.
In 1501, Luther entered the University of Er
furt. As a preparation for law studies he was
trained in Philosophy. The works of Aristotle were
the chief text-books. The influence of the mystical
element in this classical philosopher is seen in
Luther's discussion of the topic of Christ as the
Word of Cod. In this he enters into a philosophical
discussion maintaining "the unity of essence be-
2 For a characterization of this organization see Jones'
"Studies in Mystical Religion."

42 Psychological Studies in Lutheranism
tween the Father and the Son, together with their
difference in person." In this discussion Luther
availed himself of the philosophy of Aristotle with
which he was acquainted.
In Erfurt, Luther also studied the works of
D'Ailly, Gerson, Biel and Occam. All these au
thors strengthened the mystical element in Luther.
Luther held Gerson in high esteem and looked upon
him as one who had attained a true understanding
of the Gospel. He commends the writings of Ger
son because they dealt with spiritual temptations
as apart from those of the flesh. He places Gerson
even above St. Augustine in this matter.
William of Occam was Luther's favorite schol
astic. Occam, together with Biel and D'Ailly
were the exponents of nominalism, and this phil
osophy appealed to Luther. Dr. Jacobs writes:
"To Luther the mystical side of nominalism was at
tractive; since it taught that, as subjects can be
known only individually, all other truth must be
remitted to the domain of faith."3 The teachings
of nominalism when applied to the Church empha
sized the individual Church above the Papacy.
Both Occam and D'Ailly had spoken against the
authority of Rome. The influence of these teachers
and this philosophy — especially its mystical ten
dency — upon Luther is seen later in his attitude
toward the supremacy of Rome.
As a result of a vow made during a mystical
experience, discussed later in this study, Luther
3 Jacobs: Martin Luther, p. 16.

A Study in the Mysticism of Luther 43
entered, on July 17, 1505, the Augustinian monas
tery at Erfurt, with the hope of securing peace for
his soul through living a monk's life. Many ele
ments in his monastery experience tended to deepen
his mystical tendency.
The first of these elements which we mention is
the asceticism of the monastic life, it was char
acterized by humility, often of a false kind; by a
strict self-denial, mortification of the body, fasting
and other disciplines. Luther writes: "In truth
I have often fasted until I became sick and was
almost dead." Of his faithfulness to the rules of
the monastery he writes : "Verily, I was a devout
monk, and followed the rules of the order so strict
ly that I cannot tell you all. If ever a monk en
tered into heaven by his monkish merits, certainly I
should have obtained entrance there. All the monks
who knew me will confirm this ; and if it had lasted
much longer, I should have become literally a
martyr, through watchings, prayer, reading and
other labors."4 He even pursued some of his stud
ies "alone for the practical end that, by subjection
to this discipline, he might find peace of conscience
in assurance of salvation." In many of his efforts
it was this mystical "assurance of salvation," and
spiritual peace that Luther desired. He constantly
sought personal experience.
In the monastery, Luther's studies were a con
tinuation of the authors he followed in the Uni-
4 Morris: Quaint Sayings and Doings concerning Luther,
p. 33.

44 Psychological Studies in Lutheranism
versity, chiefly Gerson, Biel, D'Ailly, and Occam.
A treatise by St. Bernard was placed in his hands
from which he gained immediate and lasting ben
efits. During his spiritual struggles the aim of his
friends was to show him the personal application
of the Gospel and to call upon him to experience
personally the message of the Scriptures. In the
treatise by St. Bernard, the emphasis was placed
upon the word "tibi," "for thee." The comfort Lu
ther received from this treatise can be seen in the
fact that he reflects its influence in his explanation
of the Lord's Supper, in his Small Catechism
(1529) emphasizing the personal experience. He
writes :
Who is it, then, that receives this Sacrament
worthily? "Answer. Fasting and bodily preparation are
indeed a good external discipline; but he is truly
worthy and well prepared, who believes these
words : 'Given and shed for you, for the remission
of sins.' But he who does not believe these words,
or who doubts, is unworthy and unfit; for these
words : 'For you,' require truly believing hearts."3
Upon entering the Augustinian Order Luther
received the name, "Brother Augustine." The
writings of St. Augustine formed the basis of the
constitution of the Order and his works were care
fully and faithfully studied. In these writings
Luther found comfort and support for his faith.
Luther claims that he followed the example of St.
6 Jacobs: The Book of Concord. Vol. I, p. 374.

A Study in the Mysticism of Luther 45
Augustine in going back to the sources of the Chris
tian faith rather than accepting the word of the
Fathers. He constantly appealed to the writings
of St. Augustine as for instance at the Leipzig Dis
putation. He held St. Augustine to be the highest
among the Church Fathers, and referred his friends.
to his writings.
Two personal friends came to Luther's aid in
his spiritual conflicts, the Father Confessor of the
monastery, whose name has not been preserved to
history, and the Vicar-General of the Order, John
von Staupitz. The former brought comfort to Lu
ther by making personal application of the Gospel,
a particular instance of which is given in another
part of this chapter.
Dr. Staupitz is described as being "of a deeply
mystical type of Christianity," also that he stood
"upon the basis of the hitherto practical mysti
cism."6 Luther acknowledges the influence of Dr.
Staupitz upon his life when he writes: "If Dr.
Staupitz, or rather God, through Dr. Staupitz, had
not aided me in this, I would have been long since
in hell." Staupitz emphasized the love of God, the
inward turning of the soul to God, and other teach
ings savoring of the mysticism of Tauler, and other
German mystics. He taught Luther that much in
his convent experience and life was useless, espe
cially the attempts to experience God through the
so-called righteous works. He taught Luther that
repentance was not so much an act, or succession
6 Koestlin: The Theology of Luther. Eng. Tr. Vol. I, p. 68.

46 Psychological Studies in Lutheranism
of acts as a state of heart and life. This latter
thought is echoed in the first of Luther's Ninety-
Five Theses which were published in 1517: "Our
Lord and Master Jesus Christ in saying: 'Repent
ye; etc' intended that the whole life of believers
should be penitence."7
The Augustinian Order required diligence in
the study of the Holy Scriptures. Luther was very
faithful in this study, giving special attention to
the Psalter, Romans, and Hebrews. His study of
Romans and other writings of Paul gave him com
fort. After he had gained a true conception of the
righteousness of God as portrayed by Paul, he be
gan to find peace. Paul's words, "the just shall
live by faith," brought peace to his troubled soul,
and it was this phrase that entered into a number
of the mystical experiences of Luther. One reason
that Luther found comfort in the writings of Paul
was that there is a marked similarity between the
religious experiences of the two individuals. The
teachings of Paul dominated the later thought of
Luther, and furnished the central doctrine of the
Reformation, "Justification by faith."
Luther found comfort in the mystical character
of Paul's experience, and teaching. For instance,
we can take Paul's words in Galatians 2:20: "I
am crucified with Christ: nevertheless I live; yet
not I, but Christ liveth in me : and the life which
I now live in the flesh I live by the faith of the Son
7 See Luther's Primary Works, edited by Wace and Bucheim.

A Study in the Mysticism of Luther 47
of God, who loved me and gave Himself for me."
Commenting upon this verse, Luther writes :
"He [Christ] is my form, my furniture and per
fection, adorning and beautifying my faith, as the
colour, the clear light, or the whiteness do garnish
and beautify the wall. Thus we are constrained
grossly to set forth this matter. For we cannot
spiritually conceive that Christ is so nearly joined
and united unto us, as the colour of whiteness is
unto the wall. Christ therefore, saith he, thus
joined and united unto me and abiding in me liveth
this life in me which now I live ; yea, Christ Him
self is this life which now I live. Wherefore Christ
and I in this behalf are both one."8
Luther gives a far more extensive treatment of
this verse, but the above excerpt suffices to show
Luther's perfect harmony and sympathy with the
mysticism of Paul.
The prayer life of the monastery was formal
and lacked the warmth of personal religion. It
consisted, mainly in conformity to "hours" and the
repetition of the Pater Noster, and the Ave Maria.
It is true that Luther found little or no comfort in
this prayer life but it opened the way for a true
prayer life which became a strong factor in Lu
ther's later life.
Upon the recommendation of his monastery
friend, Dr. Staupitz, Luther was called to be a pro
fessor at the University of Wittenberg. His first
8 Luther's Commentary on Galatians. (S. S. Miles edition),
p. 267.

48 Psychological Studies in Lutheranism
duty was that of lecturing upon the Dialectics and
Physics of Aristotle. From the very first Luther
had a dislike for philosophy, and preferred theology
to philosophy. He availed himself of the oppor
tunity of introducing Scriptural studies along with
the studies in Aristotle. He continued to study St.
Augustine, the "patron saint" of the university.
Also, he paid considerable attention to the study of
the writings of St. Paul, who was the theological
guide of the university teachers. It was during
Luther's incumbency as a professor at Wittenberg
that he made the journey to Rome, and met with
such disappointment. On this journey he experi
enced a mystical state treated in another portion
of this study.
His studies in the Scriptures centered about
Paul's letter to the Romans, and the Psalms. In
the former he found the doctrine of Justification
by Faith which was to mean so much to him later.
In the Psalms he found that the writer had experi
ences similar to his own, and the record of the
struggles and spiritual conflicts of the Psalmist
came as a relief to Luther's heart. He paid partic
ular attention to the penitential Psalms, and he
himself sought the "inward imparting of the for
giveness of sins." In his treatment of the Psalms
we see the effort of Luther to experience the mes
sage of the Scripture. In his lectures upon the
Psalms which he gave in 1513, and then again in
1517, he made use of the writings of Bernhard,

A Study in the Mysticism of Luther 49
Hugo of St. Victor, and Bonaventura, all of whom
were of a deep mystical nature.
During this time, Luther was reading the mys
tical writings of Tauler. Luther's appreciation of
Tauler's worth is seen in these words from a letter
Luther wrote to Spalatin in 1516 : "If you take any
pleasure in reading the ancient and pure Theology
in the German language, read the sermons of John
Tauler. For neither in the Latin, nor the German
language, have I found purer and more wholesome
theology, nor any that so agrees with the Gospel."9
Again, "Although he is unknown to the theologians
in the schools, nevertheless I know that I have
found more pure doctrine therein than I have found
or can be found in all the books of the Scholastics
at all universities."
Through the writings of Tauler, Luther was at
tracted to a work known as the Theologia German
ica.10 It became one of the chief sources of his mys
ticism. According to Winkworth this work was
probably written in 1350. It is the "literary gem"
of the religious movement known as the "Friends
of God." The author of the work is unknown, but
this is not strange when we know their principles
of self-abnegation. The work was brought to light
by Luther, who published a portion of it in 1516,
under the title, "Was der alte und neue Mensch
9 Jacobs: Martin Luther, p. 45.
10 Theologia Germanica. Tr. from the German by Susanna
Winkworth. London: Macmillian Co., Ltd. Prof. Reuss, the
Librarian of the University of Wurtzburg, discovered a manu
script of the Theologia Germanica bearing the date of 1497,
which has been published by Prof. PfiefEer of Prague.

50 Psychological Studies in Lutheranism
sei." In 1518 he issued a second edition to which
he added a preface giving his estimate of the work.
Among other things he wrote : "Next to the Bible
and St. Augustine, no book hath ever come into my
hands, whence I have learnt, or would wish to learn
more of what God, and Christ, and man and all
things are."
We close this portion of the study dealing with
the mystical influences entering into Luther's life,
with the comment of Koestlin : "The influence of
mediaeval mysticism in giving shape to his general
conception of doctrine is very marked."
II. EVIDENCES OP LUTHER'S MYSTICISM.
1. Mystical States.
There is no doubt that Luther experienced "mys
tical states," and that these had a powerful influ
ence upon his life and action. His so-called "con
version" is the first of any importance. He was on
his way from Mansfield to Erfurt, when he en
countered a severe storm. He became frightened
and as was common to him and his day, he saw
the hand of God in this manifestation of nature.
He constantly realized the Unseen in the works of
nature. "In an instant a flash of blinding splendor
seemed to kindle the world, and a deafening thun
derclap shook the ground. It was as if death leaped
upon Martin. He sank down, and so soon as he
regained a clear consciousness of life, he cried out,
"Help, sweet Saint Anne ; save me, save me, and I

A Study in the Mysticism of Luther 51
will become a monk."11 This incident occurred on
July 2, 1505. And against all the protests of his
father and friends he entered the Augustinian
cloister, on July 17th, thus carrying out the vow
he made during the storm, and following what he
believed to be the Divine Will.
While in the monastery Luther had a constant
spiritual struggle. He was constantly fretting
about his sins and misdoings.
In his classification of mystical states and ex
periences Professor James mentions first, "the
deepened sense of the significance of a maxim or
formula which sweeps over one."12 It is interesting
to note that he uses an experience of Luther to il
lustrate this type. Luther writes: "When a fel
low-monk one day repeated the words, 'I believe in
the forgiveness of sins,' I saw the Scripture in an
entirely new light; and straightway I felt as if I
had found the door of Paradise thrown wide open."
A similar experience is brought out in this
record from Luther : "I often confessed to Dr. Stau
pitz, and put to him, not trivial matters, but ques
tions going to the very knot of the question. He
answered me as all the other confessors have an
swered me : T do not understand.' At last he came
to me one day, when I was at dinner, and said:
'How is it that you are so sad, Brother Martin?'
'Ah,' I replied, 'I am sad indeed.' 'You know not
that such trials are good and necessary for you,
11 Bayne: Martin Luther, Vol. I, p. 142.
12 James: Varieties of Religious Experience.

52 Psychological Studies in Lutheranism
but would not be so for any one else.' All he meant
to imply was, that as I had some learning, I might,
but for these trials, have become haughty and su
percilious ; but I have felt since that what he said
was, as it were, a voice and an inspiration of the
Holy Spirit."13
Luther's "second conversion" is also illustrative
of the mystical element. The thoughts of Staupitz,
"acted upon, helped Luther gradually to win his
way to peace, and he told Staupitz long afterwards
that it was he who had made him see the rays of
light which dispelled the darkness of his soul. In
the end, the vision of the true relation of the be
lieving man to God came to him suddenly with all
the force of a personal revelation and the storm-
tossed soul was at rest. The sudden enlighten
ment, the personal revelation which was to change
his whole life came to him when he was reading the
Epistle to the Romans in his cell. It came to Paul
when he was riding on the road to Damascus; to
Augustine as he was lying under a fig-tree in
the Nutan Garden ; to Francis as he paced anxious
ly the flag-stones of the Partincula chapel on the
plain beneath Assissi ; to Suso as he sat at the table
in the morning. It spoke through different words :
to Paul, 'Why persecutest thou, me?' to Augustine,
'Put ye on the Lord Jesus Christ, and make no pro
vision for the flesh;' to Francis, 'Get you no gold,
nor silver, nor brass in your purses, no wallet for
your journey, neither two coats, nor shoes nor
13 TablerTalk.

A Study in the Mysticism of Luther 53
staff;' to Suso, 'My son, if thou wilt hear my
words.' But though the words were different, the
personal revelation which mastered the men was
the same."14
A truly mystical state with an auditory experi
ence was the instance in the Church at Wittenberg.
He had just began explaining the Epistle to the
Romans. When he came to the thought the "just
shall live by faith," the idea penetrated his mind,
and it seemed to him that he heard these words
spoken aloud several times.15
In 1511, Luther made a journey to the Holy
City, Rome, on business for the Order of which he
was a member. His disappointment at the things
he saw and heard had a telling effect upon his en
tire life, and hastened his break with the Catholic
Church. It was while on this journey that Luther
experienced what was virtually a mystical state.
He was climbing the twenty-eight steps of the
so-called judgment seat of Pilate, on his knees, that
he might secure the treasure of indulgence by this
act. While ascending the stairway there was a
flash came to his mind and thought, that bore the
message of his deep study of the Scripture, "The
just shall live by faith." The words "cameto him
as though uttered in tones of thunder."
2. Natural Mysticism.
There is a deep strain of mysticism in Luther's
14 Lindsay: The Reformation. Vol. I.
15 Lombroso: The Man of Genius.

54 Psychological Studies in Lutheranism
view of nature. It is true that Luther had nothing
in the way of a scientific view of nature but he ad
vanced beyond the prevailing thought that only the
Evil One was manifested in nature. He held this
to be true, as was common to his time, but he also
saw God in nature. Natural mysticism may be
defined in these words from Inge, "Nature is the
language in which God expresses His thought ; but
the thoughts are far more than language."16 Lu
ther saw a deep significance in nature. He saw the
life of God reflected there, as in his words, "God
is in the smallest creature, in the leaf, or the blade
of grass."17 His interest in nature and his sympathetic in
terpretation is brought out in the following : "That
little bird has chosen his shelter, and is quietly
rocking himself to sleep without a care for tomor
row's lodging, calmly holding by his little twig, and
leaving God to think for him."18
Pfleiderer says of Luther : "His feeling of na
ture was of a fineness, fervor, and sensibility such
as belongs genuinely to poetic natures  In his
reflective contemplation and sympathetic vivifica-
tion of nature no one stands nearer to Luther than
Goethe."19 3. Symbolism.
The study of mysticism reveals the fact that in
all ages it has found expression in art and symbol-
16 Inge: Christian Mysticism.
17 Pfleiderer: Evolution and Theology, p. 72.
18 Table-Talk.
19 Pfleiderer: Evolution and Theology.

A Study in the Mysticism of Luther 55
ism. Luther's father had a coat-of-arms composed
of a bow and arrow flanked by two small roses.
Luther adopted for his use a coat-of-arms using as
its basis the rose, but he enlarged upon it in order
to carry out his religious ideals and views. Jacobs
speaks of Luther's design as "an emblem of his the
ology." The depth of meaning Luther places in
each element of his design is characteristic of mys
ticism. Writing from Coburg, to Lazarus Spengler,
Government Clerk at Nuremberg, who was a friend
of Luther, he gives the following description of his
coat-of-arms : "As you desire to know whether my
seal is correct, I will give you my first thoughts, for
good company, which I intend to have engraven
upon my seal, as expressive of my theology. The
first thing was to be a cross (black) within the
heart, and having its natural color, to put me in
mind that faith in Christ crucified saves us. 'For
with the heart man believeth unto righteousness.'
Now, although the cross is black, mortified, and in
tended to cause pain, yet does it not change the
color of the heart, does not corrupt, i. e., does not
kill, but keeps alive. 'For the just shall live by
faith,' — but by faith in the Saviour. But this heart
is fixed upon the center of a white rose, to show
that faith causes joy and consolation and peace, not
as the world gives peace and joy. For this reason
the rose is white and not red, because white is the
color of all angels and blessed spirits. This rose,
moreover, is fixed in a sky-colored ground, to de-

56 Psychological Studies in Lutheranism
note that such joy of faith in the spirit is but an
earnest and beginning of heavenly joy to come, as
anticipated and held by hope, though not yet re
vealed. And around this ground-base is a golden
ring, to signify that such bliss in heaven is endless,
and more precious than all the joys and treasures,
since gold is the best and most precious metal."20
4. Diabolical Mysticism.
"Diabolical mysticism" is a term used by Goer-
res, in his five volume work on mysticism.21 This
term includes witchcraft and diabolical possession.
It covers the so-called manifestations of the Evil
One in nature. Professor James writes of it as "re
ligious mysticism turned up-side down." In com
mon with the beliefs of his time, Luther held many
superstitions and false views in regard to the works
of nature, and the diseases of the human body. The
following paragraphs from Luther will show that
his thought was saturated with this phase of mys
ticism. One day when there was a storm abroad,
Luther said : " 'Tis the devil who does this ; the
winds are nothing else than good or bad spirits.
Hark! how the devil is putting and blowing."22
Again he writes: "Idiots, the lame, the blind, the
dumb, are men in whom devils have established
themselves; and all the physicians who heal those
infirmities as though they proceeded from natural
20 De Wette, 4:79 sqq. Quoted by Morris: Quaint Sayings,
p. 176.
21 Inge: Christian Mysticism.
22 Michelet's Life of Luther. Tr. by Hazlitt.

A Study in the Mysticism of Luther 57
causes, are ignorant blockheads, who know nothing
about the power of the demon."23
"There is no proof," writes Ireland, "that the
delusions and hallucinations to which the German
reformer was subject did in any way alter or mod
ify his religious views."24 But, surely, this type of
mind, and temperament was a determining factor
in the formation of his views.
5. Religious Mysticism.
A. General Conceptions.
a. Faith.
In any genuine religious faith there is a mys
tical element. To Luther, as to St. Paul, faith was
not merely historical assent, but a warm religious
experience. It was not mere acceptance of the his
toricity of Christ and the Gospel, but a real com
munion, and spiritual union with God and Christ.
Faith to Luther, was "Hfe to God."25 "A gift of
God,"26 Christ "standing in our hearts."27
Luther taught that "through faith" a Christian
man "passes above himself into God; out of God
he passes beneath himself through love, and yet
remains ever in God and the divine love."28
He distinguishes two kinds of faith. "There
are two kinds of believing : first, a believing about
God which means that I believe that what is said
23 Ibid.
24 Ireland: The Blot upon the Brain, p. 55.
25 Pfleiderer, p. 53.
26 Ibid, p. 179.
27 Lenker ed. 11:355.
28 Primary Works, p. 131.

58 Psychological Studies in Lutheranism
.aLGod is true. There is, secondly, a believing with-
out any doubt tnaFHe will be aM do lo me accoutr
ing to the things said of flimT iSucn faith, wnich
throws itself upon God, whether in life or in death,
alone makes a Christian man."29 Tne tnongfit of
throwing one's~self back upon God is a thought
expressed by many mystics.
Faith is at the basis of God working in a Chris
tian. "The way of the Lord, as you have heard, is
that he does all things within you, so that all our
works are not ours but his, which comes by faith."30
b. Reason.
Luther's attitude towards reason was that of a
mystic. He subordinated reason to faith. It is
true that the object of faith in Luther's case dif
fered from that of the extreme mystic. Luther's
faith was grounded upon the message of the Holy
Scriptures, while that of the extreme mystics is
grounded upon the revelations received directly,
personally, and intuitively. Luther held that rea
son had no share in things eternal, spiritual, and
heavenly. When it attempted to interpret these
things it should be designated as "Frau Hulda,"
"Harlot," etc.31 He held the "feeble" knowledge
of God attainable by reason to be "not a whit bet
ter than no knowledge at all."32
"It is not possible to understand even the smal
lest article of faith by human reason; so that no
29 Er. 22:15. Lindsay, p. 429.
30 Lenker, 10:124.
31 Koestlin: Theology of Luther, Vol. I, p. 216.
32 Ibid, p. 263.

A Study in the Mysticism of Luther 59
man on earth has ever been able to catch or grasp
a proper idea, or certain knowledge of God."33 His
approach to the Scripture is indicated in his words :
"Just shut your eyes and say: What Christ says
must be true, though no man can understand how
it can be true."34 Luther contended that a thing
might be false in philosophy and true in theology.
"In theology, so much must be heard and believed,
and established in the heart, God is truthful, how
ever absurd the things He declares in His Word
may appear to reason."
In his sermon for Ascension Day, where he dis
cusses Christ's Ascension into Heaven, he writes:
"Reason cannot comprehend how this can be.
therefore, it is an article of faith. Here one must
close his eyes and not follow reason, but lay hold
of all by faith. For how can reason grasp the
thought that there should be a being like ourselves,
who is all-seeing and knows all hearts and gives all
men faith and the Spirit; or that he sits above in
heaven, and yet is present with us and in us and
rules over us? Therefore, strive not to compre
hend it, but say : This is Scripture and this is God's
Word, which is immeasurably higher than all un
derstanding and reason. Cease your reasoning and
lay hold of the Scriptures which testify of this be
ing — how He ascended to heaven and sits at the
right hand of God and exercises dominion."35
33 Ibid, p. 264.
34 Ibid, p. 265.
35 Lenker, 12:191.

60 Psychological Studies in Lutheranism
In his view of reason, Luther imbibed the spirit
of the older theologians who were wont to quote as
their guides: "credo ut intelligam;" and "credo
quia impossibilis."
c. Prayer.
Prayer to Luther was "not an ascending of the
mind (mentis) but an uplifting of the soul (an
imae)."36 In prayer the believer's heart mounts
up to God. The power of prayer, Luther taught,
must be learned through experience.
His familiarity with God, and his consciousness
of His presence is brought out in this prayer of
fered by Luther at the Diet of Worms : "O, God,
O Thou, my God, do Thou, my God stand by me,
against all the world's wisdom and reason. Oh, do
it. Thou must do it. Yea, Thou alone must do it.
. . . . O God, dost Thou not hear me, O my God?
Art Thou dead? .... Hast Thou chosen me for this
work? I ask Thee how I may be sure of this. Thou
art my God, where art Thou?"37 The entire prayer
offered under the trial of the occasion of which the
above is but an extract breathes the same fervor
and devotion and nearness to God.
His own practice in prayer is suggested in his
words written from Coburg to his friend Spalatin :
"I am here like a hermit, and like a land without
water. I am unable to produce anything which I
consider worth writing about to you, except that
with all the might of prayer, with prayerful sighs
36 Koestlin, Vol. II, p. 472.
37 Jacobs: Martin Luther, p. 196.

A Study in the Mysticism of Luther 61
and groans, I endeavor to reach heaven, and,
though wicked, knock at the gate of Him, who has
said, 'Knock, and it shall be opened unto you.' "38
Veit Dietrich writes of Luther: "He prays as
devoutly as one who is conversing with God, and
with such hope and faith as one who addresses his
father."39 d. Mystical Method.
Practically every mystic, and especially those
who can be looked upon as leaders, laid down some
plan or formula for the attainment of the highest
states of mystical consciousness. St. Theresa had
a methodical plan. The Theologia Germanica con
tains suggestions of such methods. The nearest ap
proach to such a mystical formula on the part of
Luther is his statement, with its explanations:
"Oratio, Tentatio, Meditatio faciunt Theologum."40
Oratio, Luther explains in this manner : "Kneel in
thy closet, and with real humility and earnestness
beg God that through His dear Son He will give
His Holy Spirit to you to enlighten you, guide you,
and give you understanding; as thou seest that
David in the 119th Psalm continually begs : Teach
me, Lord; show me; guide me; instruct me; and
the like. Even though he had the text of Moses,
and well knew other books and daily heard and
read them, yet did he wish to have the real Master
38 Morris, p. 128.
39 Ibid, p. 129.
40 Gerberding: The Lutheran Pastor, p. 200.

62 Psychological Studies in Lutheranism
of the Scripture also that he might not be left to
his own reason and be his own teacher."
Commenting upon Tentatio, he says: "As soon
as God's Word has free course through thee, Satan
will visit thee to make a real doctor of thee, and by
means of temptation to teach thee to seek and to
love the Word of God."
Luther explains Meditatio thus: "Not only in
the heart, but externally to study and analyze the
spoken and the written Word, to read it and read
it again, with diligent attention and reflection in
order to discover the meaning of the Holy Ghost
in it." This is truly a mystical "ladder" suggested by
Luther for the approach to God.
e. Self-abnegation.
A trait characteristic of Luther's mysticism is
that of self -surrender even to the point of self-ab
negation ; an approach to "the Augustinian feeling
of human nothingness." Luther advises believers
to "lower and despise" themselves.41 He refers to
himself as "a poor offensive worm of the dust."42
He suggests to believers: "despair not of God's
grace but of your own unworthiness."43 "There is
nothing but demerit and unworthiness on your
side."44 How like the message of the Theologia
Germanica is the following: "Behold, here is the
41 Lenker, 10:12.
42 Ibid, 14:243.
43 Ibid, 10:22.
44 Ibid, 10:25.

A Study in the Mysticism of Luther 63
beginning of your salvation; you relinquish your
works and despair of yourself; because you hear
and see that all you do is sin and amounts to
nothing."45 The feeling of "human-nothingness: extends to
despair. Despair follows when man becomes con
scious of his evil motives, and realizes that it is
impossible for him to love the law of God, finding
nothing good in himself."46
This spirit of self-abnegation implies humility :
"Therefore man must humble himself, and confess
that he is lost and that all his works are sins, aye,
that his whole life is sinful."47
This sense of human depravity is gained through
faith: "For faith immediately teaches that every
thing human is nothing before God. Hence they
despise self and think nothing of themselves."48
It is through self-surrender and self-abnegation
that one overcomes troubTeTand finds peace: "xney
are the true and real pupils, who keep the law, who
know and are conscious that they do evil, and make
naught of themselves, surrender themselves, count
all their works unclean in the eyes of God, and de
spair of goodness and all their own works. They
who do this, shall have no trouble, except that they
must not deceive themselves with vain fruitless
thoughts and defer this matter until death; for if
45 Ibid, 10:26.
46 Ibid, 10:98.
47 Ibid, 10:132.
48 Ibid, 10:165.

64 Psychological Studies in Lutheranism
anyone persistently postpones until death, he will
have a sad future."49
f. Quietism.
Qietism is that form of mysticism which seeks
"to attain to a perfect repose of the soul in God.
Every desire and motion of the will is to be morti
fied. The will of God alone is to be active."50
The passive, inactive side of mysticism never
appealed to Luther, but he sought for, and gained
peace of mind and heart. This is shown in his
every-day life, and in times of greatest storm and
stress. He constantly felt the care of God about
him, and showed his peace of soul by his indiffer
ence to worldly goods and possessions. This spirit
is clearly shown in one verse of his famous "Ein
Feste Burg :"
"Destroy they our life,
Goods, fame, child and wife?
Let all pass amain,
They still no conquest gain,
For ours is still the Kingdom."51
Under trying circumstances we find that Luther
possessed this peace of soul, and constantly felt he
was doing God's will in his great reformatory ef
forts. Indicative of this spirit and peace of soul
are his memorable words at the Diet of Worms:
49 Ibid, 11:367, 368.
60 A. G. Voigt, Lutheran Cyclopedia Article.
61 Book of Worship.

A Study in the Mysticism of Luther 65
"Here I stand, I cannot do otherwise. God
help me."
Luther makes the peace of quietism the mark
of true faith. This is brought out especially in a
sermon upon the lesson for the First Sunday after
Trinity: "Among the fruits of faith are these:
peace and joy  For the fruit of faith is peace,
not only that which one has outwardly, but that of
which Paul speaks to the Phillipians (4, 7) saying
it is peace that passeth all reason, sense, and under
standing. And where this peace is, one shall not
and cannot judge according to reason."52
This peace is the mark of true Christians :
"Thus we have the fruit whereby we know that we
are true Christians. For he who has no peace in
that in which the world finds nothing but unrest
and is joyful in that in which the world is nothing
but gloom and sorrow is not yet a Christian, and
does not yet believe  " He continues this
thought in commenting upon an Easter hymn of
the day, and accepts the message of the hymn by
his words: "Christ will be our consolation, that
we can and shall have no other consolation but
Christ. He wants to be it himself and he alone,
that we should cling to him in every time of need ;
for he has conquered all for our benefit, and by his
resurrection he comforts all troubled and sad
hearts." g. Imitation of Christ.
52 Lenker, 11:355.

66 Psychological Studies in Lutheranism
The imitation of Christ has been a favorite dis
cipline and theme of mystics. In fact, the work
of Thomas a Kempis bearing this title has been
termed the "finest flower of Christian mysticism."
Luther mentions that he studied Thomas a Kempis,
and his influence is seen in Luther's writings. He
writes, Christ "is the sun and is set for our ex
ample, which we must imitate. For this reason
there will always be found among us some who are
weak, others that are strong, and again some that
are stronger; these are able to suffer less, those
more; and so they must all continue in the imita
tion of Christ."53
This is also brought out in his sermon for the
First Sunday after Easter: "The Lord desires to
say : You have received enough from me, peace and
joy, and all you should have; for your person you
need nothing more. Therefore labor now and fol
low my example, as I have done, so do ye. My
Father sent Me into the world for your sake, that
I might serve you, not for My own benefit. I have
finished the work, have died for you, and given all
that I am and have ; remember and do ye likewise,
that henceforth ye may only serve and help every
body, otherwise ye would have nothing to do on
earth."54 h. Interpretation of Scripture.
In his interpretation of Scripture Luther fol
lowed to a great extent, especially in his early life
63 Lenker, 11:212.
64 Ibid, 11:359.

A Study in the Mysticism of Luther 67
and work, mystical lines of explanation. This
method may be defined as one that seeks for a
meaning "which is not immediately signified by the
inspired words." In using this method Luther was
following a method that had been in common use
previous to and during the time of the Reformation,
and is found at the present time.
In his Annotations Upon the Psalter he fol
lowed the traditional method of the old school of
theologians and looks for a three-fold sense in Scrip
ture, the allegorical, the tropological, the mystical.
In his interpretations of the Psalms he constantly
seeks for, and diverges from the literal meaning to
find "declarations of Christ concerning Himself."
The same is true in his Church Postil, his ser
mons on the pericopes for the Church Year. Here
he does not follow a scheme of interpretation of the
Psalms, but adds to a literal explanation of the
text a "spiritual meaning" of the passage. In be
ginning his interpretation of the lesson for the
First Sunday in Advent, he writes: "Let us now
treat of its hidden or spiritual meaning." Sim
ilarly, in opening the explanation of the lesson for
the Second Sunday in Advent, he writes, "Finally,
we must find also a hidden or spiritual meaning in
this Gospel."
As an example of his mystical interpretation we
give his interpretation of Matthew 21:8, which
reads, "And a very great multitude spread their
garments in the way; others cut down branches
from the trees, and strewed them in the way."

68 Psychological Studies in Lutheranism
In explaining this, Luther writes: "The gar
ments are the examples of the patriarchs and the
prophets, and the histories of the Old Testament.
For, as we shall learn, the multitude that went be
fore, signifies the saints before the birth of Christ,
by whom the sermon in the New Testament and the
way of faith are beautifully adorned and honored.
Paul does likewise when he cites Abraham, Isaac,
Jacob; and Peter cites Sarah, and, in Heb. 11,
many patriarchs are named as examples, and by
these are confirmed faith and the works of faith in
a masterly way. The branches mean the sayings of
the prophets, one of which is mentioned in this Gos
pel, which are not stories nor examples but the
prophecy of God. The trees are the books of the
prophets. Those who preach from these cut
branches and spread them in the way of Christian
faith."55 B. Formal Doctrines.
a. Conception of God.
Luther's conception of God was influenced by
mysticism. This influence is seen in the following :
"But the God who does have a meaning for us is
the one whom the Scriptures show us as our God,
for He gives us His presence, light and law, and
talks with us."56
Again, "Since heaven is His throne, so does He
extend far over the heavens ; and since the earth is
55 Lenker, 10:54.
56 Walch, 1:2324. Quoted by Walcott, Lutheran and Kantian
Elements in Ritschl's Conception of God, p. 8.

A Study in the Mysticism of Luther 69
His footstool, so must He also be in the entire
world. He fills everything and must be every
where present."57
The entire doctrine of the Trinity is deeply mys
tical; teaching the oneness in essence of the three
Persons. Luther found evidence of the Trinity in
nature. The following involves both symbolism and
natural mysticism: "The Trinity is discoverable
throughout all creation. In the sun co-exist body,
brilliancy, and heat; in rivers, body, current and
strength ; the same is true of the arts, and sciences.
In astronomy there are motion, light, and influ
ence; in music, the three notes, re, mi, fa; and so
on. The schoolmen have neglected these import
ant signs for frivolities."58
b. The Holy Spirit.
The doctrine of the Holy Spirit wherever found
is mystical. It constantly implies "divine inter
vention." Luther depended upon the Holy Spirit
to make clear the meaning of the Scripture. In
addition to this thought he taught that the Spirit
attests truth, leads men to action, applies the law,
awakens faith, and dwells in the believer. In study
and meditation he suggests that "the presence of
the Holy Spirit" be sought. Luther conceived the
Church as being comprised of believers who "have
with them the Holy Spirit who sanctifies them and
works in them by the Word and sacraments."69
67 Ibid, p. 6.
58 Michelet, p. 268.
69 Lenker, 14:249.

70 Psychological Studies in Lutheranism
c. The Scriptures.
Besides a tendency towards the mystical inter
pretation of the Scriptures, Luther displayed a
mystical trait in his general view of the Scriptures ;
as to its value and use to the believer. Character
istic of his warm religious views is the following :
"As the meadow is to the cow, the house to the
man, the nest to the bird, the rock to the chamois,
and the stream to the fish, so is the Holy Scriptures
to the believing soul."60
Luther found God in the Scriptures. The Word
came as spiritual food and nourishment to the soul
of the believer. He writes: "We see that in all
things it is not the food, but the Word of God that
nourishes every human being."61
d. The Church.
The Church to Luther was a mystical body.
Each believer was united to Christ ; and thus they
were united one to another, by all being united to
one common Head. In partaking of the same sac
raments, mystical in their character, the members
become a "community of saints." In a sermon for
the "Second Christmas Day" he writes : "Now the
Church is not wood and stone, but the company of
believing people; one must hold to them and see
how they believe, live and teach ; they surely have
Christ in their midst."62
60 Lindsay, Vol. I, p. 211.
61 Lenker, 11:140.
62 Lenker, 10:170.

A Study in the Mysticism of Luther 71
e. Justification by Faith.
Luther's "basal principle was ever justification
by faith in Christ, as set forth by Paul and experi
enced by himself."63 While he held justification to
be a forensic act upon the part of God, yet the be
liever was to experience it ; and was to feel that he
stood justified in the eyes of God. This justifica
tion the believer appropriated through faith, which
is a mystical relationship. Faith is the hand by
which the believer reaches out and takes hold of
justification. f. Baptism.
Using the word "symbol" in the sense of "some
thing which, in being what it is, is a sign and
vehicle of something higher and better," Inge class
ifies the two sacraments, Baptism and the Euchar
ist, as truly mystical symbols. "Both are symbols
of the mystical union between the Christian and
the ascended Lord."64 In this sense and even in a
deeper sense these sacraments had a mystical con
tent in the view of Luther.
The simplest statement from Luther bearing
upon Baptism is from his Smaller Catechism:
"Baptism is not simply water, but it is the water
comprehended in God's command and connected
with God's Word."65
In the view of Luther the benefits of Baptism
also reveal its mystical character : "It worketh for-
63 Koestlin: Schaff-Herzog Encyclopedia.
64 Inge: Christian Mysticism, p. 266.
65 Book of Concord, p. 370.

72 Psychological Studies in Lutheranism
giveness of sins, delivers from death and the devil,
and confers everlasting salvation on all who be
lieve as the Word and promise of God declare."66
In explaining how baptism produces these ef
fects, Luther writes : "It is not the water indeed
that produces these effects, but the Word of God
which accompanies and is connected with the
water, and our faith, which relies on the Word of
God connected with the water. For the water
without the Word of God, is simply water, and no
baptism. But when connected with the Word of
God, it is baptism ; that is, a precious water of life
and a 'washing of regeneration in the Holy
Ghost.' "67
The same thought is emphasized in his Larger
Catechism. He insists that Baptism is more than
water. "The substantial part in the water is God's
Word, or command, and God's name."68 A sacra
ment receives its validity by its connection with the
Word : "When the Word is joined to the element,
or earthly constituent, the result is a sacrament,
that is, a holy divine thing, and sign."69 "There
fore, I admonish that these two, the Word and the
water, be by no means disunited and considered
separately. For when the Word is taken away the
water is no different from that which the servant
uses for cooking purposes ; baptism under that con
dition might be called a bath-keeper's baptism. But
66 Ibid, p. 370.
67 Book of Concord, p. 371.
68 Lenker, 24:160.
69 Ibid, 24:161.

A Study in the Mysticism of Luther 73
when the Word is present according to God's or
dinance, baptism is a sacrament and it is called
Christ's sacrament."70
Baptism brings about a changed and renewed
life. "Grace and righteousness are first imparted
at Baptism.71 It is then necessarily true that as
one comes from his baptism he is clean and with
out sin, perfectly sinless."72
The presence of God in baptism, Luther teaches
in these words : "To be baptized into God's name
is to be baptized, not by man, but by God."73
The height of mysticism in Baptism is seen in
the thought of union with God. Luther recognizes
this union and the high position it holds in the in
terpretation of the doctrine of baptism, in the fol
lowing : "Now, we come to the correct understand
ing and conception of Baptism. The benefit of the
sacrament of baptism is this, that therein God
unites Himself with you and he becomes one with
you in a gracious, comforting covenant."74
g. Lord's Supper.
The mystic Meister Eckhart, speaking of the
Lord's Supper, said, "I would never desire to eat
and drink thereof, if there were not something of
God in it."75 Luther's doctrine of the "Real Pres
ence" implies this same thought. In his Smaller
70 Ibid.
71 Ibid, 24:313.
72 Ibid, 24:316.
73 Ibid, 24:169.
74 Lenker, 24:318.
76 Remensnyder: Mysticism, p. 16.

74 Psychological Studies in Lutheranism
Catechism, Luther defines the Eucharist as "the
true body and blood of our Lord Jesus Christ, un
der the bread and wine, given unto us Christians
to eat and to drink, as it was instituted by Christ
Himself."76 Similar to this is the explanation in the
Larger Catechism, "it is the true body and blood
of our Lord Jesus Christ, in and under the bread
and wine which Christians are commanded by the
Word of Christ to eat and to drink."77
Baptism remains the initiatory Sacrament, the
Lord's Supper is the food and nourishment for the
soul, therefore the believer receives it occasionally. .
Luther explained the presence of Christ in the
Supper by saying, that Christ was "in, with, and
under" the Bread and the Wine. In defense of
his view he Writes in his Greater Confession: "If
the text was, In the bread is the body, or With the
bread, or Under the bread, then would the fanatics
have cried, See, Christ does not say 'The bread is
My body, but In the bread is My body.' Gladly
would we believe a true presence, if He had only
said, 'This is My body.' That would be clear ; but
He only says, 'In the bread, with the bread, under
the bread, is My body.' It consequently does not
follow that His body is there. If Christ had said,
In the bread is My body, they could more plausibly
have said, Christ is in the bread spiritually, or by
significance. For if they can find a figure in the
words, This is My body, much more could they find
76 Book of Concord, p. 376.
77 Lenker, 24:175.

A Study in the Mysticism of Luther 75
it in the other words, In the bread is My body : for
it is a clearer and simpler utterance to say, This
is my body than to say In this is my body."78
Luther's view found expression in a practical
and popular way in his sermons. He writes of
"having received the Lord and all that he is in the
Lord's Supper."79
In a sermon on the Lord's Supper he echoes the
teachings found in the catechisms, "We believe that
the true body and blood of Christ is under the
bread and wine, even as it is."80
h. The Mystical Union.
The mystical union is that doctrine which
teaches "that in Christ the very life of God has
been given Lo man, and LhaL Lhose wno truly re
ceive that life are really and truly united with
GTod."^ Tills teacning is found throughout tne
writings of Luther. He taught "the indwelling of
Christ." The mystical union is closely associated
with Luther's view of faith. It is through faith
that the mystical union is realized. "This faith no
condemned or wicked man has, nor can he have it,
for the right ground of salvation which unites
Christ and the believing heart is that they have all
things in common."82
Again, this union is taught by Luther in these
words : "Therefore, it is through faith that Christ
78 Krauth: Conservative Reformation, p. 819.
79 Lenker, 11:211.
80 Lenker, 11:213.
81 Lutheran Cyclopedia.
82 Lenker, 10:143.

76 Psychological Studies in Lutheranism
becomes our own, and his love is the cause that we
are His. He loves, we believe, thus both are united
into one."83 "Faith in Christ makes us one with
Christ and gives us for our own all that is
Christ's."84 Among the most mystical of Luther's writings
and the one that bears out this teaching of the mys
tical union is "The Freedom of a Christian Man."85
This was one of the three works of Luther that
opened the way for the Reformation. According to
Koelde, this work is "perhaps the most beautiful of
Luther's writings, more the result of religious con
templation than theological work, a writing full of
deep mystical thoughts, which, notwithstanding its
peculiar reverence to the real relations of life, ever
recurs to the world of thought of the mystic."86
A characteristic teaching of this work is : "The
third incomparable grace of faith is this, that it
unites the soul to Christ, as the wife to the hus
band; by which mystery, as the Apostle teaches,
Christ and the soul are made one flesh. Now if
they are one flesh, and if a true marriage — nay, by
far the most perfect of all marriages — is accom
plished between them (for human marriages are
but feeble types of this one great marriage), then
it follows that they have become theirs in common,
as well good things as evil things ; so that whatso
ever Christ possesses, that the believing soul may
83 Lenker, 10:145.
84 Lenker, 10:147.
86 Wace and Bucheim: Luther's Primary Works.
86 Quoted by Jacobs: Martin Luther, p. 166.

A Study in the Mysticism of Luther 11
take to itself and boast of as its own, and what
ever belongs to the soul, that Christ claims as
His."87 The thoughts expressed by Luther in this early
work, are reflected in his later writings. In a ser
mon for the Twentieth Sunday after Trinity, he
writes : "It must indeed be a great, fathomless and
inexpressible love of God to us, that the divine na
ture unites thus with us and sinks itself into our
flesh and blood, so that God's Son truly becomes
one flesh and one body with us, and so lovingly re
ceives us that He is not only willing to be our
brother, but also our bridegroom, and turns to us
and gives us as our own all His divine treasures,
wisdom, righteousness, life, strength, power, so that
in Him we should also be partakers, of His di
vine nature."88
He, again, carries out the idea that this union
is similar to a marriage, in these words: "The
union and the marriage are accomplished by faith,
so that I fully and freely rely upon Him, that He
is mine  This is a marriage and a union in the
sense that they become one flesh."89
The mystical union is a fruit of the resurrection
of Christ : "My Lord Christ has by His resurrec
tion conquered my need, my sin, death and all evil,
and will be thus with and in me."90 Luther's ad
miration for and harmony with the mysticism of
87 Wace and Bucheim: Luther's Primary Works, p. 111.
88 Lenker, 14:239.
89 Lenker, 14:232.
90 Lenker, 11:357.

78 Psychological Studies in Lutheranism
St. Paul, on the thought of the mystical union is
seen in the following: "Just as we interpret the
words of Christ, when He says : 'I am the life,' so
also should we interpret these words, and say noth
ing philosophically of the life of the creatures in
God; but on the contrary, we should consider how
God lives in us, and makes us partakers of His life,
so that we live through Him, of and in Him. For
it cannot be denied that through Him natural life
also exists, which even believers have from Him, as
St. Paul says : 'In Him we live, and move, and have
our being ; for we are also His offspring.' "91
in. MYSTICISM.
1. Union with God.
Luther's experience of union with God was not
the experience of the supreme mystical state of
ecstacy. His sense of union is not characterized by
transiency. Prof. Geo. A. Coe quotes Brother
Lawrence, a Carmelite Monk, as follows: "It was
a great delusion to think that the time of prayer
ought to differ from other times; that we are as
strictly obliged to adhere to God by action in the
time of action, as by prayer in the time of prayer."92
This latter expresses the spirit of Luther's sense
of union with God.
An element of transiency is found in the sacra-
91 Lenker, 10:188.
92 Coe: The Religion of a Mature Mind, p. 226.

A Study in the Mysticism of Luther 79
ment of the Eucharist. Christ comes to the be
liever in an especial manner upon each partaking
of the Lord's Supper.
However, in Ms theological conceptions of
faith, mystical union, and other doctrines, Luther
thought of this union as perpetual.
2. Search for Peace.
Luther entered the monastery and was faithful
in the performance of its disciplines in the hope
that he might find peace for his mind and soul. He
first found this peace upon such occasions as when
the truth of "the forgiveness of sins," and "the just
shall live by faith" came upon him. It was in these
mystical states of consciousness that new light and
peace broke in upon him.
Meditation and prayer played a great part in
bringing "mental peace" and "intellectual unity."
3. Assurance.
Closely associated with the search, for peace is
the desire for "assurance" of the forgiveness of
one's sins and of one's acceptance with God. Luther
taught that although "assurance" may not always
be felt yet it should be felt. Koestlin writes : "Lu
ther is horrified that the Pope 'should have entire
ly prohibited the certainty and assurance of di
vine grace.' "93
Luther's position is summed up in the follow
ing : "I am particularly to be certain that the word
of absolution, which pledges forgiveness to me in-
93 Koestlin: Theology of Luther, Vol. II, p. 462.

80 Psychological Studies in Lutheranism
dividually, is the Word of God, I am to be fully
assured that since I am now in Christ and cleansed
from sin by faith my life is also pleasing to God."94
4. Inner Witness.
Luther constantly sought the inner "witness of
the spirit." One is to be inwardly prepared by the
influence of the Holy Spirit. Then, too, the spirit
within us should bear out the truth of the Scrip
tures and God's message to us. "Faith is also
based on the inner witness which the spirit of God
bears to believers in the right use of the Scriptures,
not merely as regards its authority but also its con
tent, so that he considered himself permitted to
distinguish the higher character and value of indi
vidual books included in the Bible."95
In this connection it should be said that Luther
did not do away with the external Word nor did he
exalt the inner word above the Scriptures as the
extreme mystics did; but he occasionally declared,
"In the same Word comes the Spirit and gives faith
where and to whom He will."96 It was through
the Spirit that each believer was able "to realize
within himself that it (the Word) is truth."97
Again, he writes, "The Word, of itself, must
satisfy the heart, must so enclose and lay hold up
on the man, that he, though ensnared in it, feels
how true and right it is."98
94 Ibid.
95 Koestlin: SchafE-Herzog Encyclopedia article on Luther.
96 Koestlin: Theology of Luther, 1:600.
97 Ibid, 2:226.
98 Ibid, 2:227.

A Study in the Mysticism of Luther 81
In a sermon on the "Method and Fruits of Jus
tification," Luther brings out clearly the thought
of inner witness : "Christians may perceive by this
whether they have in themselves the Holy Spirit,
to-wit, the Spirit of sons; whether they hear His
voice in their hearts : for Paul saith, He crieth in
their hearts which He possesseth, Abba, Father ; he
saith also, We have received the Spirit of adop
tion, whereby we cry Abba, Father.' Thou hear est
this voice when thou findest so much faith in thy
self that thou dost assuredly without doubting, pre
sume that not only thy sins are forgiven, but also
that thou art the beloved Son of God, who, being
certain of eternal salvation, durst, both call Him
Father, and be delighted in Him with a joyful and
confident heart."99
5. Sense of Presence.
Throughout his life Luther experienced the
presence of the Unseen. He was governed by the
impulse that God was with him and that he was
doing God's will. This sense of presence gave him
inspiration and courage for his work, and confi
dence in his final victory. In times of storm and
stress he was especially confident of the presence
of the Divine. He faced conference and Diet fear
lessly in the light of this experience.
6. Experience.
Religious experience was a dominating thought
in the life of Luther. His conversion was a per-
99 World's Great Sermons, Vol. I, p. 139.

82 Psychological Studies in Lutheranism
sonal, real experience. He came to a knowledge of
the foremost tenets of his theology by "experience."
His religious experience was a warm, vital, living
part of his daily life. These experiences worked in
two ways : an experience led him to a doctrine ; or
a teaching led him to an experience.
7. Pantheism.
Many mystics have taught a pantheism in their
conception of God and the universe. But a pan
theistic view of God is not essential to mysticism.
Professor Everett suggests that pantheism differs
from mysticism in that the former conceives God
as immanent, and the latter conceives God as both
immanent and transcendent.100 There is very little
evidence in Luther's theology of a pantheistic ten
dency. Walcott suggests that Luther's doctrine of
the Lord's Supper savors of pantheism.101 Luther
thought of God as both immanent and transcend
ent. IV. PSYCHOLOGICAL INTERPRETATION.
1. Factors Contributing to Luther's Mysticism.
a. Temperament.
By heredity, Luther had a tendency toward
subjective-mindedness. This is characteristic of
mystics. Prof. Leuba describes it as "the prepon
derance in their consciousness of the sensations,
ideas, and feelings of subjective origin, to the detri-
100 Everett: Psychological Elements of Religious Faith.
101 Walcott: Lutheran and Kantian Elements in Ritschl's
Conception of God.

A Study in the Mysticism of Luther 83
ment of the sensations, ideas, and feelings deter
mined more or less directly by, or referring to the
outside world."102
As a youth Luther was serious minded. "He
had been piously trained, and religion was very
real to him. His imagination was peopled with
angels and demons, and his life was lived in con
stant dependence upon the aid and protection of
saints. He was emotional by temperament, sub
ject to fits of depression, and exposed to attacks
of anxiety and dread as to his fate which at times
almost drove him wild. Even as a child he was
frequently distressed by his sins and terrified by
the fear of eternal punishment."103 In early life he
was haunted by "inner voices." He constantly had
an alarmed conscience. The speculative talent was
strong in him. These characteristics of youth in
fluenced the entire life of the reformer and pre
pared him for a mystical theology.
Ribot mentions Luther as an example of his
classification of "sensitive-actives."104
b. Sensitiveness.
In addition to the general suggestions under
the topic of temperament a special characteristic
of Luther's nature was his sensitiveness, a "deli
cacy of appreciation."105 This is seen in some fea
tures of his natural mysticism.
102 Leuba: The Psychology of a. Group of Christian Mystics.
Mind, 14:15.
103 McGiffert, Century Magazine, Dec. 1910.
104 Ribot: The Psychology of the Emotions.
105 Baldwin: Dictionary of Philosophy and Psychology.

84 Psychological Studies in Lutheranism
He writes: "I lately saw two signs in the
heavens. I looked from my window in the middle
of the night, and saw the stars and all the majestic
vault of God sustaining itself, without my being
able to perceive the pillars on which the Creator
had propped it. Nevertheless, it crumbled not
away. There are those who search for these pil
lars and who would fain touch them with their
hands ; but not being able to find them, they lament
and fear that the heavens will fall. They might
touch them, the heavens would never be moved.
Again, I saw heavy clouds floating over my head
like the ocean. I saw no prop to sustain them ; and
still they fell not but saluted us gladly and passed
on; and as they passed I distinguished an arch
which upheld them, — a splendid rainbow. Slight
it was without doubt, and delicate; one could not
but tremble for it, under such a mass of clouds. So
with us and our opponents. Our rainbow is weak ;
their clouds are heavy; but the end will tell the
strength of the bow."106
Luther constantly interprets nature in a warm
and delicate manner. He brought this spirit along
with his religious experience to the translation and
interpretation of the Scriptures. Dr. Gottheil, a
Hebrew scholar, bears this testimony to Luther as
a translator : "I have often occasion to admire his
intuitive guesses at the truth, and to follow him
rather than the learned commentators. He was in
fullest sympathy with the writers, and understood
106 Clarke: Events and Epochs in Religious History, p. 258.

A Study in the Mysticism of Luther 85
them by touch, if I may say so, where sight for
sook him."107
This trait in Luther has often been commented
upon as a "kind of inspiration." It was this in
sight that gave him the key to human nature and
life problems.
His sensitiveness is seen in his love for music.
He often said that "whoever did not love music
could not be loved by Luther." He writes : "Music
is a delightful and lovely gift of God ; it has so often
excited and moved me, so that it quickened me to
preach." He held that "music is a good antidote
against temptation and evil thoughts."
Music "banishes Satan," and renders men joy
ful; it causes men to forget all wrath, uncharity,
pride, and other vices."
c. Suggestibility.
Luther was of a highly suggestible nature. This
characterized him from early youth. A striking
event bearing out this point is seen in a monastery
incident. "As the Gospel lesson containing the ac
count of the man possessed of the devil (Matt.
XVII) was being read in the Church at Erfurt,
Luther fell down in the choir and raved like one
possessed."108 Similar to the choir incident, in the effect pro
duced upon Luther, was an incident at Eisleben,
which Luther describes in this manner : "When I
107 Ibid, p. 260.
108 Koestlin: Theology of Luther, Vol. I, p. 58.

86 Psychological Studies in Lutheranism
was young, it happened, that at Eisleben, on Cor-
pus-Christi day, I was walking with the procession,
in my priest's robes, when suddenly, the sight of
the Holy Sacrament, which was carried by Dr.
Staupitz, so terrified me (thinking in my blindness,
that it was Jesus Christ Himself the Vicar-General
was carrying — that Jesus Christ in person was
there before me) that a cold sweat covered my body
and I believed myself dying of terror. The pro
cession finished I confessed to Doctor Staupitz, and
related to him what had happened to me. He re
plied, 'Your thoughts are not on Christ: Christ
never alarms — He comforts.' These words filled me
with joy, and were a great consolation to me."109
A more normal suggestibility we see in such in
stances where a truth comes over him with new
force, as for instance, when a brother monk pointed
out the words of the Apostles' Creed, "I believe in
the forgiveness of sins," adding, "but we are not
merely to believe that there is forgiveness for David
or Peter ; the command of God is, that we believe
there is forgiveness for our own sins." This fol
lowed a conversation in which Luther was telling
of his spiritual struggles. Luther then applied the
message personally.
In a similar manner he faced the question, "Do
you, then, not know that the Lord Himself has com
manded us to hope (i. e. in His forgiving grace) ?"
In this case it was the word "commanded" that
109 Morris: Quaint Sayings and Doings Concerning Luther.

A Study in the Mysticism of Luther 87
brought the results. He realized that he ought to
believe in absolution.
Auto-suggestion is seen in his attempts to real
ize in his own experience truths presented to him.
He constantly aimed to apply in a practical way
the ideals that he discovered in study, and by
other means.
An element of "contrary suggestion" also ap
pears in Luther's mental frame. He was suggest
ible both positively and negatively. A simple case
of the play of contrary suggestion is seen in an inci
dent in the family circle. Luther was in a melan
cholic spirit and was in despair, feeling that God
had forsaken him. His wife remarked : "No, Mar
tin, there is no God." The suggestion awakened a
lively faith in God, and drove away the melancholy.
d. The Subconscious.
The subconscious played an important part in
the mysticism of Luther. The thunder-storm inci
dent which resulted in the vow which led Luther
into the monastery illustrates the subconscious ac
tivity. The thought of serving the Church lingered
long in his mind, and the incident brought to a
focus the under currents of his mental processes,
the subconscious activities.
The message "the just shall live by faith" which
came upon Luther with a suddenness and as a re
sult of a mystical state of consciousness also dem
onstrates the working of the subconscious. The
message gained in the monastery came to him again

88 Psychological Studies in Lutheranism
and again, as for instance when in the pulpit at
Wittenberg, and also when climbing the stairway
at Rome. 2. Contradictory Characters.
It would be futile to attempt to harmonize the
contradictions in Luther's nature. To use the
phrase of Ribot there is evidence of "successive
contradictory characters," in Luther.110 The line
dividing these characters is his first conversion,
which led him into the monastery. This turned all
his ambitions and strength from a desire to succeed
in public life (in law) , to service to the Church and
to devotion to the religious life. The "second con
version" which was brought about by the message,
"the just shall live by faith," changed his effort to
gain peace through works to an effort to gain "ex
perience" and to trust for salvation and assurance
through faith.
In addition to this feature of "successive con
tradictory characters" in Luther's nature there is
evidence of "simultaneous contradictory natures."
We find him one moment the joyful individual, re
joicing in religious peace and comfort, and having
a deep sense of assurance ; in the next he is melan
cholic and marked by remorse and despair. One
moment he is sure that God is on his side and the
next moment he feels that God has forsaken him.
On the one hand he is marked by the spirit of
self-abnegation. He considers himself a "poor
110 Ribot: The Psychology of the Emotions.

A Study in the Mysticism of Luther 89
worm of the dust." But soon he recalls the great
work he is engaged in and there comes upon him
a sense of exaltation. He is sure that God has se
lected him for the particular task ; and he feels in
spired by God "to reveal His will to men."
He proclaims upon one occasion the necessity of
imitating Christ; and in turn shows the spirit of
independence in stating that in all things we can
not imitate Christ ; and should only in those things
which are especially emphasized.
He was a man of warm sympathy for his friends
and bitter hatred, in some cases, for his enemies.
He contended constantly that he was anxious to
have peace with his enemies; but occasionally
aimed at vexing them. Upon one occasion he made
a special effort to appear young and well before a
Papal legation. His barber said: "Dear Doctor,
that will gall them." Luther replied: "For this
very reason I am doing it. They have vexed us
more than enough: serpents and foxes must be
treated in this manner."111
These, and like contradictions appear through
out the entire life of Luther. In some cases they
can be explained upon apparent reasons ; in others
they seem irreconcilable. These seeming contra
dictions in milder form gave poise and balance to
Luther's nature ; in their extreme form they prove
unfavorable. 3. Activity.
Ill Morris: Quaint Sayings and Doings Concerning Luther.

90 Psychological Studies in Lutheranism
Linked with Luther's sensitiveness was a high
degree of activity. His sensitive nature shunned
passiveness and contemplation for a life of action.
Herein he differed from the extreme mystic. In
1516, he said to Lang: "I have full employment
for two secretaries. I do scarcely anything all day
but write letters. I am preacher to the convent,
reader of prayers at table, pastor and parish min
ister, director of studies, vicar of priory ( that is to
say, prior ten times over), inspector of the fish
pond at Litzkau, counsel to the inns of Herzberg at
Torgau, lecturer on St. Paul and commentator on
the Psalms."112
The activity of Luther is seen in many lines. In
the Reformation movement he stands out as the
leading figure and moving force. D'Aubinge says :
"The Reformation sprang living from his own
heart." Many prepared the way for the Reforma
tion and many in the time of Luther were ready for
the step but only Luther was prepared in heart and
mind to make the step. He fearlessly nailed his
Ninety-Five Theses upon the Church door at Wit
tenberg and just as fearlessly burned the Bull of
the Pope. In the face of opposition and contrary
to the advice of friends he carried on his work.
"Protestantism and Martin Luther are synonym
ous terms," writes Frothingham.
Luther was a voluminous writer. We have
about one hundred and thirteen volumes from his
pen. It was the effort of his pen that had a great
112 Morris, p. 44.

A Study in the Mysticism of Luther 91
influence in the Reformation movement. His com
mentaries are used to this day. Delitzch writes:
"In respect to experimental, mystic, and yet
healthy knowledge of the meaning of Scripture, he
is incomparable." His writings furthered the Reformation, not
only in Germany but in other lands. An instance
of the effect of Luther's writings is seen in the
words of John Wesley: "In the evening, I went
unwillingly to a society (the Moravians) in Alders-
gate where one was reading Luther's Preface to the
Epistle to the Romans. About quarter before nine,
while he was describing the change which God
works in the heart through faith in Christ, I felt
my heart strangely warmed. I felt I did trust in
Christ, Christ alone for salvation; and an assur
ance was given me that He had taken away my sins,
even mine, and saved me from the law of sin and
death." Early in his work, Luther saw the need of edu
cation upon the part of all classes. He advocated
the founding of public schools and urged parents to
attend to the education of their children. In 1524
Luther addressed a "Letter to the Mayors and Al
dermen of all the Cities of Germany in behalf of
Christian Schools." Among other things he wrote :
"the welfare of a city does not consist alone in
great treasures, firm walls, beautiful houses, and
munitions of war  But the highest welfare,
safety and power of a city consists in able, learned,
wise, upright, cultivated citizens, who can secure,

92 Psychological Studies in Lutheranism
preserve, and utilize every treasure and ad
vantage."113 Luther's catechisms were prepared in the light
of the need of religious education of both young
and old.
Hurst sums up the influence of Luther upon
education in the following: "Public schools,
though crude at first, were introduced into Ger
many directly through Luther's labors. The inter
mediate schools between the primary and the high
est education were soon established. The German
gymnasium of our times owes its origin to the
period of the Reformation."114
Closely associated with the idea of popular ed
ucation is that of the public library. Having writ
ten a library of one hundred and thirteen volumes,
we find Luther urging the founding of public li
braries. D'Aubinge writes: "Luther's attention
was not limited to the education of ecclesiastics —
he was desirous that learning should no longer be
confined to the Church alone : and proposed to ex
tend it to the laity, who had hitherto been barred
from it. He suggested the establishment of librar
ies, not limited merely to works and commentaries
of scholastic divines and Fathers of the Church but
furnished with the productions of orators, and
poets, even though heathens, as also with books of
literature, law, medicine, and history."115
113 Quoted in Lutheran Literature, Vol. I, No. 3, p. 69.
114 Quoted in A Miracle Among Men, p. 8, by M. L. Peter.
116 Peter, p. 11.

A Study in the Mysticism of Luther 93
Luther's interest was not confined to the home
land. His interest included all nations. He was
anxious that lands beyond Germany should enjoy
the fruits of his movement. "Luther seizes every
opportunity offered by a text of the Divine Word
in order to remind believers of the distress of the
'Heathen and the Turk' and earnestly urges them
to pray in their behalf, and to send missionaries
to them."116 His contribution to language and literature was
also important. He gave form to the German
language. Heine writes : "He translated the Bible
from a language which had ceased to exist, into one
which had not yet arrived  Our dear master's
thoughts had not only wings but hands ; his faults
have been more useful to us than the virtues of
better men; how Luther got the language into
which he translated the Bible is to this hour, in
comprehensible to me."
In like manner he left his impress upon poetry
and music. Luther himself was no mean poet and
hymnist. He translated and remodeled Latin
hymns and also sung his own German compositions,
which he set to music. He was often spoken of as
"the Wittenberg Nightingale." His "Ein Feste
Burg" is sung in many languages. His hymns had
a great power in his work. The Jesuit Adam Cont-
zen wrote : "the hymns of Luther have ruined more
souls than all his writings and sermons."
From a popular point of view, no result of Lu-
116 Schaff-Herzog.

94 Psychological Studies in Lutheranism
ther's work stands out so prominently as modern
civil and religious liberty. Frederick the Great
wrote : "Had Luther done nothing else but liber
ate the princes and the people from the servile
bondage under which the dominion of the Roman
papacy held them, he would deserve to have a mon
ument erected as the Liberator of his country."
His stand for freedom of thought at Worms and
also his fearless ignoring of the Papal Bull were
steps toward modern religious and civil freedom.
His activity involved the idea of courage. This
rests back upon his practical mysticism, "the or
dering of the life of an individual upon the basis of
the sensation of some form of immediate commun
ion with God."117 It was such a sense of personal
communion with God and sense of guidance that
lead Luther in his work. He writes: "God does
not conduct, but drives me, and carries me forward.
I am not master of my own actions. I would glad
ly live in peace, but I am cast into the midst of tu
mult and changes."118
It was this consciousness of guidance that es
tablished his confidence in God. In going up to the
Diet of Worms he was cautioned, "There are plenty
of cardinals and bishops at Worms. You will be
burnt alive, and your body reduced to ashes, as they
did with John Huss." To this Luther replied:
"Though they should enkindle a fire, whose flames
should reach from Worms to Wittenberg, and rise
117 Royce: Studies in Good and Evil. Meister Eckhart.
118 Morris, p. 53.

A Study in the Mysticism of Luther 95
up to heaven, I would go through it in the name of
the Lord, and stand before them. I would enter the
jaws of the behemoth, break his teeth, and confess
the Lord Jesus Christ."119 v. SUMMARY.
By heredity, temperament, environment, and
education, Luther was destined to develop a mys
tical element in his nature. This element is seen
in his views of nature, his life experiences, and his
formal theological teachings.
Luther's mysticism did not lead him into ex
tremes, in fact he had difficulties with the fanatics
and extreme mystics. He did not exalt feeling at
the expense of the reason and the will. His active
life is an evidence that his mysticism did not lead
him into inactive contemplation, rather, was it an
impelling force in his life.
Armstrong writes: "Mysticism is a subordin
ate trait in his character, if not as some would
have it the mainspring of his religious experience.
The movement, also, which Luther heads, in spite
of its divergence from the ancient forms, is aglow
with fervor, pulsating under the influence of a deep
spiritual life."120

119 Ibid.
120 Armstrong: Transitional Eras in Thought, p. 61.

A Psychological Study of
Lutheranism

CHAPTER III
A PSYCHOLOGICAL STUDY
OF LUTHERANISM
|HE development of a Lutheran conscious
ness has been the message of Lutheran
writers and speakers. The problem can
be viewed theologically and psychologi
cally. Heretofore the emphasis has been placed up
on the former viewpoint with little or no atten
tion to the latter. "Consciousness" is a pyscho-
logical term, and the term "Lutheran conscious
ness" is descriptive of the Lutheran content of
mind. There is not only the doctrinal basis and defense
of a denominational consciousness but also the psy
chological basis. The doctrinal viewpoint main
tains the necessity and the right of such a conscious
ness in the light of a higher doctrinal authority;
the psychological viewpoint would be descriptive of
this consciousness and would seek a partial, if not
a total, explanation upon natural grounds.
Lutheran theologians would not go the length
to which Professor McComas goes in his conclu
sions in his book on "The Psychology of Religious

100 Psychological Studies in Lutheranism
Sects :" "Never has there been a sect made by God,"
and "Every group of worshippers has been drawn
together by influences which may be explained
naturally." However, there is a legitimate field
for the investigation of the psychological factors in
our denominationalism.
"A psychological interpretation of the different
Christian sects," writes Professor Ames, "requires
that they be regarded as social organisms whose
life history is much fuller and richer than can be
measured by their intellectual doctrines. They are
products and results of social movements, as well
as means of control and guidance. Each denom
ination represents a type of personality, a social
stratification, which is determined in its original
pattern by the economic forces and the personal
leadership which fashioned it. Afterwards it ag
gregates likeminded people to itself and stamps its
members with its own marks. All Protestant
bodies have common characteristics, within which
there are differentiations and lesser organic
growths of great variety."1
Lutheranism finds its beginning in the Protest
ant revolt of the sixteenth century. Its immediate
cause was the sale of indulgences. Luther discov
ered this traffic while hearing penitents in the con
fessional. He immediately made an attack upon
this practice, giving expression to his views in his
"Ninety-Five Theses" which he nailed to the Castle
Church door in Wittenberg, Oct. 31st, 1517. Back
1 Ames: "The Psychology of Religious Experience," p. 380.

A Psychological Study of Lutheranism 101
of this act and all the early acts in Luther's re
formatory work was the man Luther with all his
religious struggles, his convent life, his journey to
Rome with its lasting impressions, and many other
experiences. All his experiences went to make up
a Protestant type of mind which under favorable
circumstances and in line with other contributory
forces led the way for the Reformation of the six
teenth century.
In his "History of European Morals," Lecky
suggests a characterization of the Catholic and
Protestant types of mind in these words : "In the
great convulsions of the sixteenth century the fem
inine type followed Catholicism, while Protestant
ism inclined more to the masculine type. Cathol
icism retained Virgin worship, which at once re
flected and sustained the first. The skill by which
it acts upon the emotions by music, and painting,
and solemn architecture, and imposing pageantry,
its tendency to appeal to the imagination rather
than to reason, and to foster modes of feeling rath
er than modes of thought, its assertion of absolute
and infallible certainty, above all the manner in
which it teaches its votary to throw himself per
petually on authority all tended in the same di
rection."2 President Cutten holds that the distinction be
tween Catholicism and Protestantism "chiefly cen
ter about differences of authority and emphasis.
2 Quoted by Cutten: "The Psychological Phenomena of Chris
tianity," p. 461.

102 Psychological Studies in Lutheranism
The organization or its representatives is the au
thority in the Roman Catholic Church, and its em
phasis is laid upon death rather than upon life.
Among Protestants authority is found in reason,
conscience or the Bible, or in a combination of any
or all of these with the Church organization."3
Again, Protestantism is analyzed by Professor
Ames in these words : "Protestantism itself repre
sents the disintegration of the mediaeval social
unity and the assertion of national and community,
as well as personal, individualism. The Protestant
type is therefore marked by initiative, aggression,
and loyalty to personal leaders. Its parties are
given to emphasis upon special reforms and to the
elaboration of single principles, or half truths. Its
name describes its spirit of revolt and dissent."4
Protestantism is, therefore, a type of mind es
sentially opposed to authority; it is dominated by
the spirit of protest and revolt ; it is largely mascu
line and aggressive rather than feminine ; and it is
given over to a strong individualism, and devotion
and loyalty to personal leaders, self -chosen.
As the origin of a religious denomination is a
good index to its spirit and character, so too, the
characteristics and the temperament of the leader
and founder of an organization are an index to its
character. Lutheranism is to a great extent the
working out in a large group of the spirit and char
acteristics of Luther, its founder. Professor Ames
3 Cutten: Ibid, p. 461.
4 Ames: Ibid, p. 380.

A Psychological Study of Lutheranism 103
holds that "Calvinism, even more than Lutheran
ism, is an expression of the mental traits of its
founder." Nevertheless, the mental traits of Lu
ther have entered largely into Lutheranism.
I shall turn to several writers in the field of the
psychology of religion for interpretations of Lu
ther, the leader of the Protestant revolt.
Professor Leuba writes: "Luther and St. Au
gustine were too profoundly religious to fall into
the errors of intellectualism  In the following
comment on the first commandment in the Longer
Catechism Luther carries one's thought forward to
Feuerbach's radical belief that the gods are the
children of men's thirst for happiness. 'What is it
to have God, or what is God? A God denotes that
something by means of which men shall be aware
of all good things and wherein he shall have a
refuge in every necessity.' "5
President Cutten holds that Luther had funda
mentally a Protestant type of mind: "With sim
ilar heredity and environment we find vastly differ
ent minds. Luther is a pertinent example of this.
His parentage was Roman Catholic, his training
was Roman Catholic even to that of the cloister,
and yet psychologically Luther was not a Roman
Catholic. From the fact that many were found
at the same time with similar tendencies, we might
consider the psychological change from authority
to rationalism to be the evolution of the race."6
6 Leuba: "A Psychological Study of Religion," p. 460.
6 Cutten: Ibid.

104 Psychological Studies in Lutheranism
In his work, "The Interpretation of Religious
Experience," Professor Watson points out that
"the supremacy of the human conscience" was one
of the leading principles held by Luther. He shows
that Luther took a large and liberal view of the
Scriptures, holding some portions superior to oth
ers. Luther also set aside the traditions of the
Church for what he considered the fundamental
truth, accepting the essential and discarding the
non-essential.7 Dealing more specifically with Luther's char
acter, Professor Ames writes: "Luther was the
incarnation of the free Teutonic spirit, with its in
dependence, spontaniety, and moral earnestness.
The people for whom he was spokesman were over
burdened by papal taxation to aid in building St.
Peter's at Rome and to maintain there an extrav
agant and luxurious court. Luther's visit to Italy
prepared him to realize to the full the immorality
of the sale of indulgences in his own province. This
vicious development of the practice of meritorious
'works,' aggravated by the effrontery of the papal
agents and supported by the superstitious credulity
in his countrymen, produced a profound revulsion
in Luther's moral nature. It found expression in
the text, 'The just shall live by faith.' "9
In reference to Luther's mystical strain, Hock
ing writes: "In Luther's appeal to grace, rather
than works, his reliance on the forgiveness of sins ;
7 Watson: "The Interpretation of Religious Experience,"
Vol. I, p. 151.
8 Ames: Ibid, p. 382.

A Psychological Study of Lutheranism 105
in the self-abandonment of conversion ; and in many
another assertion of the 'feeling of absolute depend
ence;' we see other forms of this same principle of
passivity which complete the preparation of the
mystic"9 Lutheranism inherits from its founder a desire
for deep personal religion, an antagonism to reason
as opposed to revealed truth, opposition to human
authority in matters of faith and religion, a high
regard for the conscience of man, and a deep mys
tical strain in religious life and activity.
Justification by faith, as the central doctrine
of Lutheranism, is directly traceable to the relig
ious experience of Luther. Failing to find satisfac
tion for his spiritual longings in the meritorious
works in and out of convent life, he found that sat
isfaction in Paul's teaching "the just shall live by
faith." This profoundest of all of Luther's discov
eries in his spiritual struggles has become the cor
nerstone of Lutheranism and in fact of Protestant
theology in general.
Lutheranism was transplanted from the Old
World to the New World by the many immigrants
who came from Germany and other northern Eu
ropean countries.
Taking up this historical viewpoint, Professor
McComas writes : "A number of denominations in
this country trace their history back to the people
immediately affected by Luther's influence. Their
9 Hocking: "The Meaning of God in Human Experience,"
p. 383.

106 Psychological Studies in Lutheranism
lineage is not only doctrinal but human. For the
very people who responded to Luther were the an
cestors of many who stoutly defend his name to
day. The Lutheran is the greatest Protestant
Church in the world today. The Lutheran Church
in America would be one of the largest, if it were
not divided into twenty-four divisions. Neverthe
less, through these divisions one may see certain
characteristics in common. The first is that all of
these separate bodies look back to the Augsburg
Confession as the constitution of their faith. Some
of them accept in addition Luther's Catechism, or
the Smalkald Articles; or perhaps the Apos
tolic, the Nicene, or the Athanasian Creeds. Their
central doctrine is salvation through faith in
Christ, and their theology turns upon that. They
are a people who retain the doctrinal tenets of the
past, but have also a religious experience which
runs parallel with their doctrines. They are neither
as doctrinal as the Presbyterians, nor as insistent
upon experience as the Methodist; but doctrines
and devotion of a characteristic kind run through
them all, despite national differences."10
Elsewhere, the same author adds these char
acteristics of the Lutheran Church in America:
"The Lutherans, with twenty-four bodies, are alike
in holding to doctrine as pre-eminent. Justifica
tion before God by means of faith is the central
conviction. 'Faith' is not merely a matter of in
tellectual assent but also an emotional matter in
10 McComas: "The Psychology of Religious Sects," p. 78.

A Psychological Study of Lutheranism 107
that the believer accepts Christ in a personal way.
Their Church history is full of theological battles.
The understanding of doctrines has been of first
importance. Education is encouraged, and the ed
ucation of the youth in the doctrines of the Church
is a prominent part of the Church work; for the
child is brought up to pass from the Sunday School
to the Church as a natural process,— no radical ex
perience being expected  The type is in the
nature of the literal which makes for a dogmatic
adherence to established doctrines and the emotion
al life is around these conceptions."11
The divisions of Lutheranism in this country
are explained and accounted for upon several
grounds. First of all, is the great diversity of lan
guages of the Churches which bear the name of
Luther. Every country of northern Europe was
affected by the Protestant Reformation and there
arose in each country a Church with the Augsburg
Confession as its symbol. By immigration these
Churches have been transplanted to America, and
the Church remains divided on account of lan
guage, racial, and national differences. The United
Synod in the South owes its origin to the Civil War
struggle and the division of the country upon the
question of slavery, the right of secession, and other
social and political questions. The General Coun
cil, although its existence is due to a parliamentary
ruling, owes its origin to the fear on the part of
some Lutheran leaders that the Church in this
11 McComas: Ibid, p. 196.

108 Psychological Studies in Lutheranism
country was departing from the faith of the fathers,
and the new general body was a movement to re
turn to the faith, the customs, and the traditions
of the earlier Church, especially of the Reformation
period. Discussing the early history of the Lutheran
Church in this country, McComas writes : "Noth
ing was more natural than the drifting apart of
the different national stocks in the growth of the
great Lutheran Church, though the splendid work
of Muhlenberg shows the possibilities of resisting
such a natural drift. In the beginning of the
eighteenth century there were a number of con
gregations of Dutch, Swedish, and German Lu
therans scattered through New York, New Jersey,
Pennsylvania, and Maryland. Each was jealous of
its rights and privileges and tenacious of its inde
pendence. Muhlenberg succeeded in working these
various, dissimilar Churches into one great organ
ization, despite the great obstacles of language,
separate interests, race prejudices and separation
by great distances. As years went on, the various
Churches used English more and more, their inter
ests became identified, the older forms of thought
and custom which were identical with their for
eign homes became more uniform and took the
character of their new environment. A great Am
erican Church was the outcome. Unfortunately, is
sues arose which later resulted in secessions. Nev
ertheless, the heroic work of the men who brought
the struggling colonial Churches into one great

A Psychological Study of Lutheranism 109
brotherhood stands as a precedent and an inspira
tion, and presents the great issue of church unity
squarely before the twenty-four bodies of the Lu
theran Church today."12
In our search for the typical Lutheran we shall
make use of the plan followed by Dr. Jean du Buy,
in his study of "Four Types of Protestants," in
which he suggests thirty topics for the comparison
of the types he has under investigation.13 We shall
add such other characteristics as occur to us as
distinctive of the Lutheran type.
The typical Lutheran is dominated by the
thought that the Bible is the supreme and infal
lible rule of faith and practice, and that the Augs
burg Confession is a correct exhibition of the fund
amental teachings of the Bible. The Lutheran
finds his code of ethics in the Bible. He has a pro
found conviction of the existence of sin and that it
is a great curse to be blotted out only through the
love of God in Jesus Christ. The Lutheran sees in
God a great loving personality in whom He should
place his trust and confidence. Lutheran preach
ing centers about the sacrifice of Christ, for Lu
theran theology is Christo-centric, and every ser
mon is based upon this fundamental principle.
Church membership in the Lutheran Church is all
inclusive — the child in the Christian home is a
member of the Church, although at a proper age
the child is expected to make his own confession.
12 McComas: Ibid, p. 64.
13 American Journal of Religious Psychology and Education,
Vol. Ill, No. 2. Nov., 1908, p. 166.

110 Psychological Studies in Lutheranism
The Lutheran distinguishes clearly between the
functions of the State and the Church. He dele
gates to the State a certain work and to the Church
another. The Lutheran is usually a person of av
erage education as the Church has always empha
sized the importance of education, secular and re
ligious. The Church has manifested considerable
constructive efforts and organizing power. It is
committed strongly to definite doctrines and is dog
matic in its positions. It stands for religious lib
erty, but not for liberalism in its ranks. It finds
its authority in the Bible rather than in human in
stitutions or human creatures. It stands for civil
liberty and was a forerunner in this principle. It
has been actively engaged in missionary and phil
anthropic enterprises.
The membership of the Church and the typical
Lutheran is not highly emotional and the Church
discourages extreme emotionalism. The emotion
of a Lutheran centers in his doctrines. The Church
has been characterized at times by waves of pietism,
and piety is a mark of a Lutheran, with this piety
often centering in the home and the family circle.
The typical Lutheran is not necessarily of a cer
tain social class, he may be found in various social
groups, although it is generally true that he is of
the middle, or average social and economic group.
The Church has laid emphasis upon all forms of
education. It is not especially antagonistic to sci
ence, but has greater interest in the revelations of
God as found in the Bible than in the discoveries

A Psychological Study of Lutheranism 111
of man. It emphasizes infant baptism, and the re
ligious education of children. It preaches temper
ance in all things, but sees intemperance in the
abuse rather than in the use of any creation of God.
However, it is generally conceded that the Church
is opposed to the saloon. This is especially true of
the Americanized portion of the Church. It finds its
growth dependent upon immigration and the nat
ural increase of the Lutheran population. The
Church is largely conservative in all its endeavors.
The Church is liturgical and great stress is placed
upon music and upon congregational singing and
worship. It is anti-legalistic and allows a great
amount of freedom to the individual in the choice
of his amusements and pleasures. The Church has
always insisted upon a highly trained ministry and
the laity are noted for their knowledge of the Bible
and of theological questions. The typical Lutheran
is a theologian.
Little confidence is now placed in the attempt
to classify individuals according to temperament.
Upon this theory individuals were thought to be
especially adapted to certain denominations. Mod
ern psychology teaches that the "self" is a product
of contact with "others." Thus an individual takes
on the characteristics of his group. The type of his
consciousness is not a native endowment but a pro
duct of his relations with others. This theory does
away with the old view of the existence of a pecul
iar type of people who are by nature "Lutheran ma
terial," while others are of such type of conscious-

112 Psychological Studies in Lutheranism
ness as to make them unsusceptible to the Lutheran
appeal. The modern view, of course, admits the
fact that adults are of a more or less fixed type of
consciousness and are less impressionable than
youth. On the other hand, it lends encouragement
to work among all types of children and young
people. Lutheranism, with its conservative tendency,
its non-fraternizing spirit has not come under the
sway of many of the "leveling forces" which have
entered into the development of many other denom
inations. It is true that many Lutheran children
have come under the influence of the public school,
but many others have not come in touch with this
great force because they have attended Lutheran
parochial schools. The interdenominational young
people's societies which have done much to break
down denominational barriers have not penetrated
far into Lutheranism for the Church soon instituted
its own young people's work with a view of con
serving the Lutheran ideals. Even, the various
general bodies have inaugurated their own distinc
tive young people's work apart from that of other
branches of the Lutheran communion.
In the forward look toward church union Lu
theranism faces the task of banding together its
own divisions before a further step can be taken.
It must overcome differences of polity, doctrine,
and national and racial distinctions.
"The various denominations," writes Professor
Ames, "possess genuine social consciousness. That

A Psychological Study of Lutheranism 113
is their strength. But that consciousness is too
much restricted both in outlook and in methods.
What is now demanded by the spirit of the age is
that they shall overcome their partial and limited
historical functions and participate more fully and
with scientific awareness and efficiency in the high
est ideals of the whole race."14
Is Lutheranism of God or of man? Of both. It
is the province of the Lutheran theologian to de
termine the divine and human elements in our de
nominational consciousness. It is the work of the
Lutheran pastor to emphasize the former while
making only secondary use of the latter.
14 Ames: Ibid, p. 395.

The Psychology of the
Religious Revival

CHAPTER IV
THE PSYCHOLOGY OF THE
RELIGIOUS REVIVAL

|HE psychology of the religious revival
involves both the psychology of the
crowd and the psychology of leadership.
The religious revival is essentially a
"psychological crowd and is a form of impulsive
action." The fact that the revival is concerned
with religious ideals and spiritual values does not
dfferentiate it, from the viewpoint of psychology,
from any other crowd no matter what the dominat
ing ideals of the crowd may be. The revivalist com
bines both the public speaker and the 'leader.' He
is concerned with stirring the crowd to action.
This latter statement is readily substantiated when
one learns that leading revivalists have made a
study of crowd psychology with a view of improv
ing their efforts in moving men to action.
The revival as a psychological crowd is marked
by a mental unity or a "sympathetic likeminded-
ness." The meetings have been planned, fostered,
1 This chapter is introduced for the purpose of contrasting
the revival as a method in religious work with the method
more generally accepted among Lutherans, which is dealt with
in the next chapter.

118 Psychological Studies in Lutheranism
and are conducted by people of like beliefs, sympa
thies, and interests. There is a oneness in ideals
and purposes. The workers aim at bringing into
the fold those who are without, and seek to influ
ence individuals to accept their religious ideals and
views ; they long for the salvation of others as they
themselves have been saved. This mental unity
breeds a mental contagion. Those who are indif
ferent to the ideals presented in the revival soon
become sympathetic, and gradually accept the atti
tude of the majority and share in the oneness of
the crowd mind.
Contributing to this mental unity are the com
mon religious ideas held by the mass. They have a
common conception of sin, a common view of God,
or redemption and salvation. For the most part
there is a common faith in the methods being used
and a faith in the power of him who is in charge of
the revival. This community of ideas is enhanced
in certain localities by the fact that this method has
been used 'from all time ;' it is the approved method ;
it has been characterized by success on previous oc
casions and the fruits of its presence have been
seen in the community. At times it has been urged
upon the minds of the people as the historical
method — the method of the fathers — in spite of the
fact that the religious revival as we know it dates
from about 1734, although there have been religious
mass movements throughout the history of the
Christian Era, and previous to it.
The mental unity of the audience in the revival

The Psychology of the Religious Revival 119
is prepared by advance advertising, announcements
and other means used to awaken interest in the
effort. The reading and hearing of the same thing
about the revival to come, and the revivalist, tends
to produce a common opinion and a common view
point, which cements the community together. A
publicity agent precedes the revivalist heralding
his past success, the number of converts, the
amount of money raised, and the intense interest
manifested in his work. Before his arrival in a
new community he has the crowd with him. They
are one as to their opinion of his ability and the
possible outcome of his work in their community.
This suggests the element of expectancy and of
strained attention which plays such an important
part in the psychology of the crowd. The hope of
seeing results expressed by the entire crowd in
creases the oneness of the body and prepares it to
receive messages in the same unity of mind, with
little reflection or individual thought.
The strained attention brings about an arrest
of thought which makes the individual as a mem
ber of this psychological crowd less rational than
he would be when passing judgment upon any mat
ter when free from his crowd. In a revival gath
ering the reason of the individual is held in abey
ance and he is no longer himself but one part of a
larger whole. His opinions, thoughts, impulses,
are largely determined by the attitude of the crowd
or imposed by the leader of the meeting.
The absence of reason exalts feeling, and emo-

120 Psychological Studies in Lutheranism
tion is therefore more characteristic of the religious
revival than reason. "Emotional pressure is ex
erted at the expense of rational insight." The ex
tent to which feeling enters into the revival is gen
erally known. Excitement is one of its chief char
acteristics. We can not describe a religious revival
as a body in which there is a unity of rationality so
much as one in which there is a feeling in common.
These mental traits which we have mentioned
leave the individual mind in the group in a highly
suggestible state. The oneness of mind in the group
has produced a oneness in action and thus the in
dividual mind is prepared to accept and put into
action suggestions that might come from the leader
or others in the revival. This leads to 'conversions'
which are due to social pressure rather than ration
al decision. A young man once confessed to me
that his conversion experience was such as indi
cated that it was due to suggestion and social pres
sure rather than rational choice. His words were :
"I went through that once, but it seems to me I was
in sort of a trance ; that's what I felt when it was
over." Suggestion plays a part not only in the attitude
of the individual but also in the group as a whole.
The revival audience will act as a unit upon sug
gestions from the revivalist. This is enhanced by
many calls for united action.
The imitative instinct is in full play in a psy
chological crowd. There are conversions which
have been traced to imitation as the motive and

The Psychology of the Religious Revival 121
force. It leads individuals to take the same steps
that others have taken, to follow the same plan
others have followed in coming into harmony with
the ideals of the revival.
Revivalists know the power and value of sug
gestion and make constant use of it in their efforts.
The use often drifts into abuse. At a recent meet
ing of revivalists at Moody Institute, Chicago, the
following criticism was passed upon such abuse by
the Rev. Dr. Frederick E. Taylor, pastor of the
First Baptist Church, Indianapolis, Ind. : "I have
sat on pulpits and counted when evangelists have
named the number of persons asking for prayer.
'There's one, and another, and another, and yet
another,' cried the evangelist, and he kept right on
counting. All I could see were two hands in the
whole room."
That imitation plays an important part in the
revival is seen from evidence coming from an or
ganization sympathetic with the revival methods.
A national gathering of this body of religious work
ers recently decried the use of "decoy converts" in
revivals, branding it as a method unbecoming the
sanction of those dominated by proper ideals of
religious work.
That objective forces, social pressure, example,
and imitation have a large share in religious re
vivals is seen from these tables adapted from Dr.
Starbuck's investigations,2 which suggest that these
2 Starbuck: The Psychology of Religion, p. 54.

122 Psychological Studies in Lutheranism
forces are a greater factor in revival than in non-
revival cases of conversion :
I. Motives and forces present at conversion.
Revival Non-revival
Example and imitation . . 15 11
Social pressure  23 14
Objective forces  60 56
II. In what conversion consists. Revival Non-revival
Self -surrender  14 11
Forgiveness  21 11
Public confession  19 11
Other factors of an objective character enter in
to both the mental unity of the audience and the
play of suggestion which have not been mentioned
thus far. One such factor is compactness of sitting
in an audience. This plays a part in the religious
revival. The crowding together of people, and the
limiting of voluntary movements, tends to promote
the mental unity and to make the crowd of a more
suggestible character. Again, the order of service,
involving congregational singing, the rising and
sitting down of the audience, has the same unifying
effect. The music of the revival meeting is usually
of such a character as to aid in this. It occasion
ally has a martial 'swing,' or more frequently a
rhythm which appeals to that which is instinctive
in man. The applause of the non-religious gather
ing which has this unifying effect is supplanted in

The Psychology of the Religious Revival 123
the revival by the interjection of 'Amen' and the
shouting of words and phrases indicating approval
and acquiescence.
The element of time also enters into the pro
cess. The revival effort is seldom, if ever, a one-
night or one-meeting affair. It is usually protract
ed. The effect of gathering night after night for
periods of two or three or more weeks intensifies
the unity of the group. This implies repetition of
the same message night after night which eventual
ly will influence the minds of many.
While this chapter aims chiefly to deal with the
revival audience, yet the study of the psychology
of the revival would be incomplete without some
mention of the revivalist and his share in the effort.
Invariably, the revivalist is one who has had an
experience similar to that which he desires to see
in the lives of others. He thus speaks as one with
authority. He has experienced the power of that
which he is proclaiming. Not infrequently he
makes a strong case from the fact that he was
chiefest of sinners, and now holds a position of
worth. Thus he establishes himself before his
hearers as one with power. He has the sense of
confidence in his message and in his ability to ap
ply that message to the hearts of men. Occasional
ly the revivalist is heralded as strongly as the re
vival itself. His previous success is published and
the prospects of the new work are indicated. The
true revivalist must be master of the situation, hav
ing absolute control of every detail in the working

124 Psychological Studies in Lutheranism
out of his plan. The work of such men as Moody,
Chapman and others testify to the statesmanlike
character of some revivalists.
There are some abnormal effects of the revival
in response to suggestion. These effects are both
physical and psychical. Suggestion advances to
hypnotism. Many revivalists use the method of
the hypnotist in suggesting actions on the part
of the individual. Many cases of hypnotism re
sult from revivals. Individuals are led to do
many things not from choice but from pressure
from others. Here also might be mentioned
cases of hallucinations which are upon record,
and visions, and of hearing of voices. From
reports which I have been able to gather and from
observation, all these phenomena have occurred in
connection with revivals. A display of them was
in connection with the revivalistic work of a Mrs.
Maria Beulah Woodworth. She has written an
autobiography entitled : "The Life, Work and Ex
perience of Maria Beulah Woodworth." I take
from her book three extracts which bear out the
statement that trance states are induced through
the hypnotic influence of the revivalist.
"One night during the meeting a young lady
went into a trance; they sent word to her father
that she wanted to see him. When told about it he
swore he would tear up the M  Church and
show them that they should not make his daughter
insane, but when he came into the church the spirit
of God got hold of him, and in fifteen minutes he

The Psychology of the Religious Revival 125
was praising God for saving a poor sinner like
him." (Page 195.)
"A young sister, one of the converts, went home
with them (Brother Mason and wife) to stay all
night. She went to bed praying for them, and fell
into a trance, and they, thinking something was the
matter, got up and found her lying with her hands
pointing to heaven. She was preaching and prais
ing God. She was so cold and stiff as if she was
dead. They tried to bend her hands and lay them
down, but they were so stiff it raised her head off
the pillow." (Page 164.)
She relates the following case of healing : "Souls
were saved and bodies healed. Many of the old
people said they never saw the power of God man
ifested in such a wonderful manner. They thanked
God that they were permitted to see the Lord heal
the sick and back up his words with signs and won
ders. A man from Washington, D. C, came to the
meeting and was wonderfully healed. He had been
afflicted for over twenty-five years with asthma,
bronchitis, heart failure, and lung trouble."
(Page 373.)
To these phenomena may be added cases of
hysteria, fainting and catalepsy. The latter I be
lieve is indicated in the second case cited from the
work of Mrs. Woodworth.
The separate phenomena of the religious revival
have been interpreted in different ways. These may
be reduced to three general theories. The first is
that of the supernatural — all revival and conver-

126 Psychological Studies in Lutheranism
sion phenomena are manifestations of the Infinite,
a supernatural event in each case. This was dis
carded for the pathological theory, in which all
these special phenomena have been explained upon
the basis that all were symptoms of disease. The
more recent explanation is that based upon psy
chology. These phenomena for the most part are
traceable to the workings of the laws of mind, and
consciousness. To accept the latter does not elim
inate the supernatural. The psychological explana
tion has taken out a few of the factors and ex
plained them in relation to the psychic process.
The criticism of Professor E. A. Ross, of the
crowd in general, can be applied with equal force
to the revival. The crowd is essentially unstable.
We do not know where to count on it. It can be
swayed one way and then another. For definite
effort and sane movement it is uncertain. It is
credulous and irrational. The individual critical
mind is lost in the "throng sense." It is ready to
receive and act upon almost any suggestion without
due reflection, or weighing of the evidence, or
counting the cost. It is essentially characterized
by simplicity — a simplicity that unfits it for serious
action and endeavor. Finally, he writes, it lacks
virtue, it is immoral. Surely that which is un
stable, credulous, irrational, simple, is not morally
capable of dealing with the deep issues of life.
"The most glaring danger is found in the emo
tionalism and excitement of religious revivals,"
writes Professor Starbuck. "The effect is to induce

The Psychology of the Religious Revival 127
a state of mere feeling which, when it has passed,
leaves no spiritual residuum; to drive persons to
irrational conduct, so that when the reaction sets
in, they reject not only their first profession, but
the whole of religion."
The study of the religious revival from the view
point of psychology would indicate that it has
many, if not all, the characteristics of the psycho
logical crowd. It can be studied and analyzed from
this point of view, which study will be suggestive
for the improving of religious methods and work.
To criticise the faults of the revival is in no way
disparaging to religion nor to the individual exper
ience of conversion. It is hopeful in that it will
lead to a search for sane and rational methods.
Davenport writes: "Both conversion and religion
are in themselves normal and healthful and sane.
.... The comforting and tranquilizing influence of
undeflled religion upon society is too evident to re
quire argument or even comment. But religion and
religious methods worthy of the name will neither
weaken the will nor enfeeble the rational powers."

The Psychology of Confirmation

CHAPTER V
THE PSYCHOLOGY OF
CONFIRMATION
HE rite of confirmation by which youths
are received into full membership of the
Church has been practiced with more or
less regularity and uniformity through
out the history of the Lutheran Church. The
Church of the Reformation, in following this plan
of perpetuating itself, adopted a method that was
in vogue in the Catholic Church and the present
system is taken in large measure from the practice
of the Universal Church previous to the Protestant
Reformation. The various studies made of confirmation have
emphasized the Scriptural, the historical and the
liturgical viewpoints. From the Scriptural stand
point it has been attempted to trace the origin of
the practice of the rite of confirmation to Biblical
sources, thus giving it the sanction of the authority
of the Bible. However, Dr. Gerberding writes:
"Many Lutheran writers on Catechetics have pro
fessed to find a formal and complete catechumenate
in the New Testament Church. With them the wish

132 Psychological Studies in Lutheranism
is father to the thought, and the thought molds or
invents the facts to suit. Nothing is gained by such
procedure. A formal catechumenate did riot exist
in the New Testament Church. There is no trace
of a regular, systematized course of instruction, to
organized classes or to individuals previous to re
ception into the congregation by baptism."1
The historical viewpoint has engaged itself in
tracing the development of the rite through the
history of the Church, showing what different meth
ods have been followed in the Catholic Church be
fore and since the Reformation, and also among
the Protestant forces.
The liturgical studies have devoted time and
energy to the determination of the attending prac
tices of the rite, the ritual, and the actual act of
confirming rather than the study of the work of
the catechumenate in the preparation of young peo
ple for reception into full membership of the
Church. In all these studies the more fundamental
aspect has been neglected, — the basis for the rite
of confirmation in the very nature of youth itself,
and the related psychological and pedagogical
problems. Recent investigations in anthropology, sociol
ogy, and psychology reveal the fact that confirma
tion can find its justification in deep seated facts of
the constitution of human nature itself.
First of all, it has been learned that certain
1 Gerberding: The Lutheran Catechist, p. 46.

The Psychology of Confirmation 133
rites similar in many respects to the rite of con
firmation exist almost universally among the tribes
and nations of the earth. There seems to be a uni
versal custom that the young of all peoples are
initiated into higher responsibilities and obliga
tions at the adolescent age — the age which corre
lates with the age of confirmation in the practices
of Christendom. Exhaustive studies of these tribal practices
have been made by several students, chief among
them, Dr. G. Stanley Hall. The results of these
studies appear in his two volumes on Adolescence.
Typical of these practices among primitive peoples
we select the following from Dr. Hall's work to
illustrate our point :
"The Omaha child was initiated into the tribe
at three, but its individual life did not begin till its
mind had 'become white,' or till events are recalled
with clearness and full detail. This comes at about
the age of puberty, when the youth is 'inducted into
religious mysteries by a distinct personal experi
ence acquired by the rite, Non-zhin-zhon, which
brought them into what was believed to be direct
communication with the supernatural powers. In
preparation for this rite, the Omaha youth was
taught the tribal prayer. He was to sing it during
the four nights and days of his vigil in some lonely
place. As he left his home his parents put clay on
his head, and to teach him self-control they placed
a bow and arrow in his hand, with the injunction
not to use them during his long fast, no matter how

134 Psychological Studies in Lutheranism
great the temptation might be. He was bidden to
weep as he sung the prayer and to wipe his tears
with the palms of his hands, to lift his wet hands to
heaven, and then lay them on the earth. With these
instructions, the youth departed to enter upon the
trial of his endurance. When at last he fell into
a sleep or trance and the vision came of bird or
beast or cloud, bringing with it a cadence, this song
became ever after the medium of communication
between man and the mysterious power typified in
his vision, and by it he summoned help and strength
in the hour of his need.' The words of the prayer
are addressed to Wa-Kon-da, the power that makes
and brings to pass and is : 'Here, needy, he stands,
and I am he.' It is far older than the advent of
Columbus. It is a cry voicing the climacteric de
sire of the youth in his weary fast and vigil, as
after long preparations he faces nature and the
supernatural above. The melody is so soulful and
appealingly prayerful that one can scarcely believe
it to be of barbarous origin, yet what miracles may
not religious feeling work. The boy is waiting, in
fact, for a vision from on high, a revelation to be
vouchsafed to him personally, and to show what
his life is to be, whether that of a hunter, or of a
warrior or medicine man, etc."2
In addition to the evidence that comes from
anthropological studies, modern psychological in
vestigations show clearly that adolescence is the
period of the "birth of the larger self." It is the
2 Hall: Adolescence, Vol. II, p. 234.

The Psychology of Confirmation 135
period of physical expansion, intellectual growth,
and religious awakening. It is the age of 'conver
sion' whether we use the term in the narrow or
broad sense.
While admitting that adolescent religious psy
chology is far from being complete, Professor Coe
holds that three claims may be made for it. "In
the first place, the analysis of cases has been suffi
ciently careful to establish results that are true at
least for the particular cases examined. In the next
place, these results have been brought into relation
to the physical and mental traits that are charac
teristic of the period in general. Finally, the re
sults have been brought into relation also with a
large body of religious customs and rites in the
Christian Churches and in other religions."3
The investigations of Professor E. D. Starbuck,
Ph. D., resulted in showing the number of conver
sions which occur for the respective years of the
groups he studied as follows :
Age ... 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25
Females 5 7 20 26 31 25 17 34 15 21 10 11 6 3 1 4 5
Males.. 1517 38 64 56 85 89 121 114 45 77 58 47 31 23 11 12
In the above tables are included 776 graduates
of Drew Theological Seminary. In this group the
largest number experienced a religious awakening
at 16 years and the average age for the group was
16.4 years. In a group of 51 men Dr. Starbuck
found the average age of conversion to be 15.7
3 Coe: Education in Religion and Morals, p. 247.

136 Psychological Studies im, Lutheranism
years. In a group of 86 women it was 13.8 years,
and in a group of 75 boys it was 16.3 years, while
in a group of 120 girls it was 13.7 years.
From his investigations Dr. Starbuck formu
lates the following law : "Among the females there
are two tidal waves of religious awakening at about
13 and 16, followed by a less significant period at
18; while among the males the great wave is at
about 16, preceded by a wavelet at 12 and followed
by a surging up at 18 or 19."4
The studies of E. G. Lancaster show that of 598
cases studied, 518 showed strongly that the years
from 12 to 25 were years of religious awakening
and inclination. In a study of 110 cases of boys
and girls, Lancaster found the average for boys to
be 15.6 and for girls 14.6 years.
Dr. Luther H. Gulick found that the average
age of religious awakening of 526 Y. M. C. A. offi
cers was 16.5 years.
"Among 512 officers of Y. M. C. A's," writes
Professor Coe, "the average age of the first deep
religious impression appears to have been 13.7
years. Among 99 men who were studied with refer
ence to all their periods of special interest, as many
awakenings of the religious sense occurred at 12
and 13 as at sixteen and seventeen."5
Professor Coe6 combined bis own statistics and
those of other investigators with the following re-
4 Starbuck: Psychology of Religion.
5 Coe: Education in Religion and Morals, p. 254.
6 Coe: The Spiritual Life, p. 45.

The Psychology of Confirmation 137
suit, showing the average age of conversion or de
cisive awakening of a group of 1,784 men :
No. of Cases Av. Age
Graduates of Drew Theol. Seminary. 776 16.4
Y. M. C. A. Officers  526 16.5
Starbuck's Conversion Cases  51 15.7
Starbuck's Cases of Spontaneous
Awakening  75 16.3
Members of Rock River Conference . . 272 16.4
Professor Coe's Own Cases  84 15.4
Total  1,784 16.4
The evidence to the effect that the adolescent
period is normally a period of religious awakening
is so strong that Professor Athearn writes: "No
child passes through the adolescent period without
being converted to something. It is not a question
for the Church to discuss as to whether the child
will be converted. Nature will take care of that.
It is a question of to what will he be converted
which should concern the Church. He may seek to
find fulness of life by choosing as his example some
popular hero, some bandit or cowboy lionized in
cheap literature, or he may seek to find the life
abundant by accepting Christ as the Pilot of his
life. The Church school which fails to present the
Christian life in such vivid imagery that it begets
a joyous response in young lives, has failed at the
most critical point."7
7 Athearn: The Church School, p. 188.

138 Psychological Studies in Lutheranism
My own investigation bears out the fact that
the age of confirmation correlates with the age of
religious awakening, and 'conversion' in the nar
rower meaning of the word. I found that the
average age of confirmation was a little higher than
the age of conversion and religious awakening as
indicated in the statistics quoted above. In this
connection it is well to remember that the age of
confirmation may not be the age of religious awak
ening, and the 'awakening' is apt to have occurred
previous to reception into Church membership.
Professor Coe suggests that the Churches which
practice the rite of confirmation are careful not to
receive children at too early an age, and that this
practice would account for the higher average than
in the records of religious awakenings. The higher
average age also is explained by the fact that the
liturgical Churches which practice confirmation re
quire an intellectual preparation for Church mem
bership. This would tend to raise the average age.
For the purpose of this investigation I used the
records of Grace Evangelical Lutheran Church,
Lancaster, Pennsylvania, through the kindness of
the pastor, The Rev. Dr. C. E. Haupt. His care
ful and thorough records lend themselves to such
an investigation. During the years 1891-1915 more than fifteen
hundred persons were received into the member
ship of this Church, including adolescents who
were received by the rite of confirmation and adults
who were received by adult baptism and profession

The Psychology of Confirmation 139
of faith. My investigation covered 1,413 cases. I
found that 485 were men and boys. The age at
which the greatest number for any one age were
received was 16 years. The average for all cases
was 34.5 years, but this figure has very little sig
nificance. Using as the arbitrary limits of the
adolescent period, ten and twenty-five years, I
found that 361 cases of the group of men and boys
were of the adolescent period and that the average
age of confirmation for this period was 18.11 years.
Of the total number of cases 928 were girls and
women, or nearly twice as many females as males
for the same period of time. There is something
significant about this fact but we shall not deal
with it.
Of the 928, 626 were of the adolescent period.
The average age of reception into membership for
the females was 26.2 years, while that of the ad
olescent (10 to 25) females was 17.5, somewhat
lower than that for the males. The greatest num
ber for any one age was 16 years, the same as for
the males.
The same facts can be well represented by this
table :

Age . . .

13

14

15

16

17

18

19

20

21

22

23

24

25

Males . .

4

17

44

78

56

37

26

24

18

18

10

16

15

Females

15

43

87

138

124

47

45

33

24

21

26

13

14

Total . .

19

60

131

216

180

84

71

57

42

39

36

29

29

This investigation which covers the records of
only one pastor, ( and observation would lead us to
believe that they are typical), bears out the fact

140 Psychological Studies in Lutheranism
that the age of confirmation compares with the age
of adolescent awakening. Through such investiga
tions we can gain scientific assurance of the value
of that which practical wisdom has hitherto
taught us.
While there is a correlation between the age of
conversion and the age of confirmation there are
differences in the types of experience. This differ
ence of individual experience is due chiefly to early
training and environment. Children who are
taught to expect a 'conversion' experience are much
more apt to have it than those not so taught.
Emotional signs are generally lacking in the rite
of confirmation, although occasionally the cere
mony calls forth a marked emotional expression.
Studies made of conversion and religious awak
ening show the following to be some of the motives
leading up to the experience : fear of God's wrath,
death or Hell; also sorrow for sins known to have
been committed. Motives for confirmation reflect
very largely that which has been taught catechu
mens, and for the most part reveal a calm and de
liberate choice and step.
In addition to pointing out that the adolescent
age is the age of religious awakening, many stu
dents have gone further to seek the cause of the
relationship between adolescence and religious
awakening, tracing it largely to the sexual instinct
and life. The relationship, however, is not neces
sarily causal.
The psychological characteristics of the adoles-

The Psychology of Confirmation 141
cent period with which confirmation is concerned
have been studied extensively. We can only sug
gest them here. It is largely a period of self-
assertion, when the youth passes from parental con
trol to self -choice and social control. It is a time
when sentiment and romanticism play a great part
ill life. The social consciousness grows upon the
individual and this is a part of the whole awaken
ing of the self. The latter part of the adolescent
period is marked by reflectiveness, by original, con
structive thinking and interest in the larger prob
lems of life.
The adolescent period is often a time of "storm
and stress" although not all experience this. Early
training can often forestall this. It is a period of
special temptations and special problems. It is the
time of intellectual difficulties when doubt fre
quently arises in the mind of the youth. It is the
time when the conscience is especially sensitive.
All these particular problems need especial and
careful treatment. Above all there should be a
sympathetic attitude toward the youthful inquirer
for truth. Doubt has been too frequently handled
by the catechist and pastor as the product of the
Devil and a thing to be shunned and cast aside
without proper treatment. The attitude of the
modern pedagogue is to use doubt as the stepping
stone to a greater grasp of truth.
The method of confirmation, which presupposes
a course of instruction, implies a gradual develop
ment. This is the great virtue of the confirmation

142 Psychological Studies in Lutheranism
method as followed by the liturgical Churches.
Modern students place no special credit to the
spontaneous awakening and 'conversion' in prefer
ence to the confirmation method. Gradual growth
as implied in confirmation is the one method com
mended by the leading students of religious psy
chology and pedagogy.
Professor Ames writes : "All authorities agree
that the normal religious development of adoles
cence is one of gradual growth." He also quotes
Professor Starbuck as follows: "It is doubtless
the ideal to be striven for that the development dur
ing adolescence should be so even and symmetrical
that no crisis would be reached, that the capacity
for spiritual assimilation should be constantly
equal to the demands that are made on conscious
ness."8 To summarize the thought of this chapter :
(1) In practicing the rite of confirmation as
the culmination of a period of catechetical instruc
tion we are making use of a deep-seated fact of
human nature — that the age of adolescence is a
normal time of religious awakening.
(2) Modern psychology and pedagogy recog
nize the superiority of a method that bridges the
adolescent period without violent experiences in
the adjustment of the individual.
(3) There is need of greater knowledge and
greater recognition on the part of catechists, pas-
8 Ames: Psychology of Religious Experience, pp. 236, 237.

The Psychology of Confirmation 143
tors, and religious teachers of the results of psy
chological and pedagogical science in our methods
of teaching, and also in the determination of the
curriculum for our catechumens.
(4) It is important that we stress the matter
of making confirmation a time of personal decision
and make the test of confirmation a personal con
viction.

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