follows from this circumstance that he was already acquainted with Tauler’s sermons during the time that he was busy on this Epistle. He had come across them somewhat earlier, probably in the course of 1515, when he was nearing his inward crisis. In this passage of the Commentary[413] he declares that God works secretly in man and without his knowledge, and that what He does must be borne, i.e. must be accepted with humility and neglect of self. How we are thus to suffer what God sends, “Tauler,” he says, “explains in the German language better than the others. Yes, yes, we do not know how to pray in the way we should. Therefore God’s strength must come to the assistance of our misery. We, however, must acknowledge our despair and utter nakedness.”
But without actually mentioning Tauler by name, he frequently in this Commentary, utilises ideas which he supports by his teaching. Thus, when in Romans v. 3 he describes in far-fetched terms the self-annihilation of the soul, its fears and pains, from which finally its firm hope in God emerges. The “tribulatio patientiam operator” of the Apostle he takes there to mean mystical inward tribulation; one must desire to be as nothing, in order that the honour of the Eternal God as Creator may remain.[414] Only the self-righteous and the hypocrites shun the mystical death which lies in a renunciation of all self-merit; according to a mystical interpretation of a certain Bible passage the “strong man armed” (Luke xi. 21 f.) will destroy the “mountains of their works”; but the good, in their absolute destitution and tribulation, rejoice in God only, because, according to Paul, “the charity of God is poured forth” in the hearts of the sorely proved; they are drawn into the mysterious darkness of the Divine union and recognise therein not what they love, but only what they do not love; they find nothing but satiety in what they know and experience, only what they know not, that they desire.[415] Such language simply misinterprets some of Tauler’s profound meditations.
As, in his Commentary on the Psalms, Luther does not yet refer either directly or indirectly to Tauler, although the matter frequently invited him to do so, this confirms the supposition that it was only after the termination of those lectures, or towards their conclusion in 1515, that he became acquainted with the Master’s sermons—which alone come under consideration. Probably, as mentioned elsewhere, he owed his knowledge of them to Johann Lang.[416]
One of the books used by Luther in his youth and preserved in the Ratsschul-Library at Zwickau is a copy of Tauler’s sermons in the 1508 Augsburg edition with Luther’s annotations made about 1515.[417] The notes prove how strongly his active imagination was caught up into this new world of ideas, and how, with swelling sails, he set out for the port he thought lay beyond the mystic horizon.
Mysticism teaches the true wisdom, he there says, warmly praising this knowledge as “experimental, not doctrinal” (“sapientia experimentalis et non doctrinalis”). Dimly the error breaks in upon his mind, that man can have no wish, no will of his own with respect to God; true religion (vera fides) is the complete renunciation of the will, the most absolute passivity; only thus is the empty vessel of the heart filled by God, the cause of all; the work of salvation is a “negotium absconditum,” entirely the work of God, and He commences it by the destruction of our self (“quod nos et nostra destruat”); He empties us not only of our good works and desires, but even of our knowledge, for “He can only work in us while we are ignorant and do not comprehend what He is doing.” Any active striving after virtue on our part (“operatio virtutum”) only hinders the birth of the word in our soul.[418]
His new ideal of virtue necessarily involves our not striving after any particular virtues; we are not to imitate this or that special virtue of some saint lest this prove to be the result of our own planning, and not God’s direction, and thus be contrary to passivity.[419] Not only will he grant nothing to sexual desire, or allow it anywhere, but even the enjoyment of the five senses (he calls it simply luxuria) must be struggled against, and the “sweets of the spirit” be kept at a distance, namely, “devotiones,” “affectiones,” “consolationes et hominum bonorum societates.”[420]
In his recommendation of passivity two tendencies unite, the negative influence of the school of Occam, viz. the opposition to human works, and the influence of certain dimly apprehended mystical thoughts.
While Luther twists Tauler’s expressions to suit the errors which were germinating in his mind in opposition to Scholasticism, or, rather, to Occamism, he proceeds, according to his manuscript notes in Tauler’s book, seriously to jeopardise free will without, however, as yet actually attacking it. He finds the origin of all evil in man’s setting up against God his own will, and cherishing his own individual intentions and hopes. He thinks he is summing up the whole of Tauler’s doctrine with the words “God does everything in us” (“omnia in nobis operatur Deus”).[421] Where Tauler in one of his sermons, obviously speaking of other matters, says: “When God is in all things,” Luther immediately follows up the author’s words with: “Hoc, quæso, nota”;[422] the exclusiveness of the Divine being and working appears to him of the utmost moment.
And yet it should be expressly pointed out that Tauler and the real Christian mystics knew nothing of that passivity and complete surrendering of self which floated before Luther’s mind. On the contrary, they declare such ideas to be false. “The ideal of Christian mysticism is not an ideal of apathy but of energy,”[423] “a striving after an annihilation of individuality” was always a mark of mock mysticism. Another essential difference between true mysticism and that of Luther is to be found in the quality of the state of spiritual sadness and abandonment. Luther’s descriptions of the state mirror the condition of a soul without hope or trust and merely filled with despair and dull resignation; this we shall see more clearly in his accounts of the pains of hell and of readiness for hell. With the recognised Catholic mystics this is not the case, and, in spite of all loss of consolation, there yet remains, according to them, “in the very depths of the soul, the heroic resolve of fidelity in silent prayer.”[424] Confidence and love are never quenched though they are not sensibly felt, and the feeling of the separation of the soul from its God in this Gethsemane proceeds merely from a great love of God which does not think of any “readiness for hell.” “That is love,” Tauler says, where there is a burning in the midst of starvation, want and deprivations, and yet at the same time perfect calm.[425]
It is no wonder that in Luther’s Commentary on Romans, written at about the same time as the notes, or shortly after, his pseudo-mysticism breaks out. In addition to the already quoted passages from the Commentary let us take the following, which is characteristic of his new conception of perfect love: With the cross we must put everything of self to death; should God give spiritual graces, we must not enjoy them, not rejoice over them; for they may bring us in place of death a mistaken life of self, so that we stop short at the creature and leave the Creator. Therefore away with all trust in works! Only the most perfect love, the embracing of God’s will absolutely, without any personal advantage is of any worth, only such love as would, if it could, strip itself even of its own being.[426]
Frequently in this period of strange spiritual transition Luther’s manner of speaking of the dissolving of the