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Book by Martin Luther

On the Jews and Their Lies (German language: Von den Jüden und iren Lügen; in modern spelling Von den Juden und ihren Lügen ) is a 65,000-word anti-Judaic and antisemitic treatise written in 1543 past the German Reformation leader Martin Luther (1483–1546).

Luther's attitude toward Jews took dissimilar forms during his lifetime. In his before period, until 1537 or non much earlier, he wanted to convert Jews to Lutheranism (Protestant Christianity), just failed. In his after period when he wrote On the Jews and Their Lies, he denounced them and urged their persecution.[1]

In the treatise, he argues that Jewish synagogues and schools exist assail fire, their prayer books destroyed, rabbis forbidden to preach, homes burned, and holding and coin confiscated. They should be shown no mercy or kindness,[two] afforded no legal protection,[3] and "these poisonous envenomed worms" should be drafted into forced labor or expelled for all time.[4] He likewise seems to advocate their murder, writing "[Westward]e are at mistake in not slaying them".[five]

The book may have had an impact on creating later on antisemitic German thought.[6] With the rise of the Nazi Political party in Weimar Germany, the book became widely popular among its supporters. During World War II, copies of the book were unremarkably seen at Nazi rallies, and according to Marc H. Ellis may have had a significant impact on justifying the Holocaust.[vii] Since then, the volume has been denounced by many Lutheran churches.[8]

Content [edit]

In the treatise, Martin Luther describes Jews every bit a "base, whoring people, that is, no people of God, and their boast of lineage, circumcision, and constabulary must exist accounted every bit filth".[9] Luther wrote that they are "total of the devil's carrion ... which they wallow in like swine",[x] and the synagogue is an "incorrigible whore and an evil slut".[11]

In the first ten sections of the treatise, Luther expounds, at considerable length, upon his views concerning Jews and Judaism and how these compare to Protestants and Protestant Christianity. Post-obit the exposition, Section XI of the treatise advises Protestants to behave out vii remedial actions, namely:[12]

  1. to fire Jewish synagogues and schools and warn people against them
  2. to decline to let Jews own houses among Christians
  3. to have abroad Jewish religious writings
  4. to forbid rabbis from preaching
  5. to offer no protection to Jews on highways
  6. for usury to exist prohibited and for all Jews' silver and gold to exist removed, put aside for safekeeping, and given back to Jews who truly catechumen
  7. to give immature, strong Jews flail, axe, spade, and spindle, and let them earn their bread in the sweat of their brow

Luther's essay consistently distinguishes betwixt Jews who have Christianity (with whom he has no issues) and Jews who practise Judaism (whom he excoriates viciously).[thirteen] [14] [15] In modern terminology, therefore, Luther expresses an anti-Judaic antisemitic rather than a racist antisemitic viewpoint.[16]

The tract specifically acknowledges that many early Christians, including prominent ones, had a Judaic background.[17]

Evolution of Luther'south views [edit]

Medieval Church and the Jews [edit]

Early on in his life, Luther had argued that Jews had been prevented from converting to Christianity by the proclamation of what he believed to be an impure gospel by the Catholic Church, and he believed they would respond favorably to the evangelical message if information technology were presented to them gently. He expressed concern for the poor weather condition in which they were forced to live, and insisted that anyone denying that Jesus was born a Jew was committing heresy.[18]

Luther'southward get-go known comment nearly Jewish people is in a letter written to Reverend Spalatin in 1514:

Conversion of the Jews will be the work of God lone operating from inside, and non of human working – or rather playing – from without. If these offences exist taken away, worse volition follow. For they are thus given over past the wrath of God to reprobation, that they may go incorrigible, as Ecclesiastes says, for every ane who is incorrigible is rendered worse rather than better by correction.[xix]

In 1519, Luther challenged the doctrine Servitus Judaeorum ("Servitude of the Jews"), established in Corpus Juris Civilis by Justinian I in 529. He wrote: "Absurd theologians defend hatred for the Jews. ... What Jew would consent to enter our ranks when he sees the cruelty and enmity nosotros wreak on them – that in our behavior towards them we less resemble Christians than beasts?"[20]

In his commentary on the Magnificat, Luther is critical of the emphasis Judaism places on the Torah, the first v books of the Old Testament. He states that they "undertook to go along the law by their own forcefulness, and failed to acquire from information technology their needy and cursed state".[21] Yet, he concludes that God'due south grace will continue for Jews as Abraham's descendants for all time, since they may e'er become Christians.[22] "Nosotros ought ... not to care for the Jews in so unkindly a spirit, for in that location are future Christians among them."[23]

In his 1523 essay That Jesus Christ Was Born a Jew, Luther condemned the inhuman handling of Jews and urged Christians to treat them kindly. Luther'southward fervent desire was that Jews would hear the gospel proclaimed clearly and be moved to convert to Christianity. Thus he argued:

If I had been a Jew and had seen such dolts and blockheads govern and teach the Christian faith, I would sooner have become a hog than a Christian. They have dealt with the Jews equally if they were dogs rather than human beings; they have washed niggling else than deride them and seize their property. When they baptize them they show them nothing of Christian doctrine or life, just only subject them to popishness and monkery ... If the apostles, who also were Jews, had dealt with u.s.a. Gentiles equally we Gentiles deal with the Jews, at that place would never have been a Christian among the Gentiles ... When we are inclined to boast of our position [as Christians] nosotros should recall that we are but Gentiles, while the Jews are of the lineage of Christ. Nosotros are aliens and in-laws; they are claret relatives, cousins, and brothers of our Lord. Therefore, if one is to avowal of mankind and claret the Jews are really nearer to Christ than nosotros are ... If we really want to help them, we must be guided in our dealings with them not by papal constabulary but by the law of Christian love. We must receive them cordially, and permit them to trade and work with u.s., that they may have occasion and opportunity to associate with usa, hear our Christian educational activity, and witness our Christian life. If some of them should prove strong-necked, what of information technology? After all, nosotros ourselves are not all good Christians either.[24]

Against the Jews [edit]

In August 1536, Luther's prince, John Frederick, Elector of Saxony, issued a mandate that prohibited Jews from inhabiting, engaging in business in, or passing through his realm. An Alsatian shtadlan, Rabbi Josel of Rosheim, asked a reformer, Wolfgang Capito, to approach Luther in lodge to obtain an audition with the prince, just Luther refused every intercession.[25] In response to Josel, Luther referred to his unsuccessful attempts to convert Jews: "I would willingly do my best for your people but I will not contribute to your [Jewish] obstinacy past my own kind actions. You must detect another intermediary with my good lord."[26] Heiko Oberman notes this event as significant in Luther's attitude toward Jews: "Even today this refusal is often judged to be the decisive turning point in Luther'due south career from friendliness to hostility toward the Jews";[27] yet, Oberman contends that Luther would take denied any such "turning point". Rather he felt that Jews were to be treated in a "friendly way" in order to avoid placing unnecessary obstacles in their path to Christian conversion, a 18-carat concern of Luther.[28]

Paul Johnson writes that "Luther was not content with verbal abuse. Fifty-fifty earlier he wrote his anti-Semitic pamphlet, he got Jews expelled from Saxony in 1537, and in the 1540s he drove them from many German towns; he tried unsuccessfully to get the elector to expel them from Brandenburg in 1543."[29]

Michael Berenbaum writes that Luther's reliance on the Bible as the sole source of Christian authority fed his subsequently fury toward Jews over their rejection of Jesus equally the messiah.[18] For Luther, salvation depended on the conventionalities Jesus was Son of God, a belief that adherents of Judaism practise not share. Graham Noble writes that Luther wanted to salve Jews, in his own terms, not exterminate them, but beneath his apparent reasonableness toward them, in that location was a "biting intolerance", which produced "ever more than furious demands for their conversion to his own brand of Christianity". (Noble, 1–2) When they did not convert, he turned on them.[30]

History since publication [edit]

The prevailing scholarly view since the Second World War is that the treatise exercised a major and persistent influence on Frg'due south mental attitude toward its Jewish citizens in the centuries between the Reformation and the Holocaust.[half-dozen] [31] [32] Four hundred years after information technology was written, the Nazis displayed On the Jews and Their Lies during Nuremberg rallies, and the metropolis of Nuremberg presented a first edition to Julius Streicher, editor of the Nazi newspaper Der Stürmer, the newspaper describing it, on Streicher's first encounter with the treatise in 1937, as the most radically antisemitic tract e'er published.[7]

Confronting this view, theologian Johannes Wallmann writes that the treatise had no continuity of influence in Federal republic of germany, and was in fact largely ignored during the 18th and 19th centuries.[33] Hans Hillerbrand argues that to focus on Luther's role in the evolution of German antisemitism is to underestimate the "larger peculiarities of German history".[34]

In May 1948, antisemite Gerald Fifty. M. Smith put out an English translation called "The Jews and Their Lies", which was published nether the proper name "Christian Nationalist Cause".[35]

Since the 1980s, some Lutheran church bodies take formally denounced and dissociated themselves from Luther's vitriol almost Jews. In Nov 1998, on the 60th anniversary of Kristallnacht , the Evangelical Lutheran Church in Bavaria issued a statement: "It is imperative for the Lutheran Church, which knows itself to be indebted to the piece of work and tradition of Martin Luther, to accept seriously besides his anti-Jewish utterances, to acknowledge their theological part, and to reflect on their consequences. It has to distance itself from every [expression of] anti-Judaism in Lutheran theology."[8]

See also [edit]

  • Christianity and antisemitism
  • Martin Luther and antisemitism
  • On the Jewish Question

References [edit]

Notes

  1. ^ "Luther, Martin", Jewish Encyclopedia. See also the note supra referring to Robert Michael.
  2. ^ Michael, Robert. "Luther, Luther Scholars, and the Jews," Come across 46:4, (Autumn 1985), p. 342.
  3. ^ Michael, Robert. "Luther, Luther Scholars, and the Jews," Encounter 46:iv, (Autumn 1985), p. 343.
  4. ^ Luther, Martin. On the Jews and Their Lies, Luthers Werke. 47:268–271; Trans. Martin H. Bertram, in Luther's Works. (Philadelphia: Fortress Printing, 1971).
  5. ^ Luther, Martin. On the Jews and Their Lies, cited in Michael, Robert. "Luther, Luther Scholars, and the Jews," Encounter 46 (Autumn 1985) No. 4:343–344.
  6. ^ a b Wallmann, Johannes. "The Reception of Luther's Writings on the Jews from the Reformation to the End of the 19th Century", Lutheran Quarterly, n.s. one (Spring 1987) ane:72–97. "The assertion that Luther'south expressions of anti-Jewish sentiment have been of major and persistent influence in the centuries afterwards the Reformation, and that at that place exists a continuity between Protestant anti-Judaism and mod racially oriented antiSemitism, is at present wide-spread in the literature; since the 2d Globe War it has understandably become the prevailing opinion."
  7. ^ a b Ellis, Marc H. "Hitler and the Holocaust, Christian Anti-Semitism" Archived 2007-07-ten at the Wayback Machine, Baylor University Center for American and Jewish Studies, Bound 2004, slide 14. Also encounter "Nuremberg Trial Proceedings" Archived 2006-03-21 at the Wayback Auto, Vol. 12, p. 318, Avalon Project, Yale Law Schoolhouse, April 19, 1946.
  8. ^ a b "Christians and Jews: A Declaration of the Lutheran Church of Bavaria" Archived 2018-10-04 at the Wayback Car, 24 Nov 1998, also printed in Freiburger Rundbrief, 6:3 (1999), pp.191–197. For other statements from Lutheran bodies, run across:
    • "Q&A: Luther's Anti-Semitism" Archived 2003-12-26 at the Wayback Machine, Lutheran Church – Missouri Synod;
    • "Declaration of the Evangelical Lutheran Church in America to the Jewish Community" Archived 2012-07-29 at annal.today, Evangelical Lutheran Church in America, eighteen April 1994;
    • "Statement by the Evangelical Lutheran Church in Canada to the Jewish Communities in Canada" Archived 2016-03-thirteen at the Wayback Machine, Evangelical Lutheran Church in Canada, 12–16 July 1995;
    • "Fourth dimension to Plough" Archived 2016-03-11 at the Wayback Machine, The Evangelical [Protestant] Churches in Austria and the Jews. Proclamation of the General Synod of the Evangelical Church A.B. and H.B., 28 Oct 1998.
  9. ^ Luther, Martin. On the Jews and Their Lies, 154, 167, 229, cited in Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 111.
  10. ^ Oberman, Heiko. Luthers Werke. Erlangen 1854, 32:282, 298, in Grisar, Hartmann. Luther. St. Louis 1915, 4:286 and 5:406, cited in Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 113.
  11. ^ Michael, Robert, Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 112.
  12. ^ Luther, Martin. The Jews and Their Lies, (Publisher: Christian Nationalist Crusade, 1948).
  13. ^ Luther, Martin (1543). Von den Jüden und iren Lügen [On the Jews and their lies]. Christianity-Revealed.com (published 2011). Retrieved 2019-04-05 . If God is to go gracious also to them, the Jews, they must offset of all banish such blasphemous prayers and songs, that boast so arrogantly about their lineage, from their synagogues, from their hearts, and from their lips, for such prayers ever increase and acuminate God's wrath toward them [...]. Notwithstanding, they will non practice this, nor volition they apprehensive themselves abjectly, except for a few individuals whom God draws unto himself particularly and delivers from their terrible ruin.
  14. ^ Luther, Martin (1543). Von den Jüden und iren Lügen [On the Jews and their lies]. Christianity-Revealed.com (published 2011). Retrieved 2019-04-05 . I advise that [...] all cash and treasure of silver and gold be taken from them and put bated for safekeeping. [...] Such money should now be used in no other way than the following: Whenever a Jew is sincerely converted, he should be handed 1 hundred, two hundred, or three hundred florins, as personal circumstances may suggest.
  15. ^ Luther, Martin (1543). Von den Jüden und iren Lügen [On the Jews and their lies]. Christianity-Revealed.com (published 2011). Retrieved 2019-04-05 . [...] they did non know at that time that information technology was God's word; but at present they have been informed of it these fifteen hundred years. [...] All right, permit them even now hear and believe it, and all will exist simple.
  16. ^ Bainton, Roland Herbert (1950). Here I Stand up: A Life of Martin Luther. Abingdon classics: Classic reprint series. Nashville: Abingdon Press (published 2013). p. 394. ISBN9781426754432 . Retrieved 2019-04-05 . [...] one must be clear as to what [Luther] was recommending and why. His position was entirely religious and in no respect racial.
  17. ^ Luther, Martin (1543). Von den Jüden und iren Lügen [On the Jews and their lies]. Christianity-Revealed.com (published 2011). Retrieved 2019-04-05 . For more than than one hundred years after Jesus' resurrection [...] there were e'er bishops in Jerusalem from the tribe of the children of Israel, a[ll] of whom our Eusebius mentions past proper noun (Eccl. Hist., Bk. 4, ch. 5). He begins with St. James the apostle and enumerates nigh fifteen of them, a[ll] of whom preached the gospel with great diligence, performed miracles and lived a holy life, converting many thousands of Jews and children of State of israel to their promised Messiah who had now appeared, Jesus of Nazareth; autonomously from these there were the Jews living in the Diaspora who were converted together with the Gentiles by St. Paul, other apostles, and their disciples. This was accomplished despite the fact that the other faction, the bullheaded, impenitent Jews the fathers of the nowadays-twenty-four hour period Jews raved, raged, and ranted against it without letup and without ceasing, and shed much blood of members of their own race both within their own state and away amidst the Gentiles [...]. The peoples, that is, not only the Jews but as well the Gentiles, are in perfect accordance in their obedience [...]; they have become one people, that is, Christians.
  18. ^ a b Berenbaum, Michael. The World Must Know, U.s. Holocaust Memorial Museum, pp. viii–nine.
  19. ^ Martin Luther, "Luther to George Spalatin" Archived 2007-07-02 at the Wayback Machine, in Luther's Correspondence and Other Contemporaneous Messages, trans. Henry Preserved Smith (Philadelphia: Lutheran Publication Society, 1913), 1:29.
  20. ^ Luther quoted in Elliot Rosenberg, Merely Were They Good for the Jews? (New York: Birch Lane Press, 1997), p. 65.
  21. ^ Martin Luther, The Magnificat, trans. A. T. W. Steinhaeuser, in Luther's Works (St. Louis: Concordia Publishing House, 1956), 21:354.
  22. ^ Russell Briese, "Martin Luther and the Jews", Lutheran Forum 34 (2000) No. 2:32.
  23. ^ Luther, Magnificat, 21:354f.
  24. ^ Martin Luther, "That Jesus Christ was Born a Jew", trans. Walter I. Brandt, in Luther'south Works (Philadelphia: Fortress Printing, 1962), pp. 200–201, 229.
  25. ^ Martin Brecht, Martin Luther (Minneapolis: Fortress Press, 1985–1993), 3:336.
  26. ^ Luther's letter to Rabbi Josel as cited by Gordon Rupp, Martin Luther and the Jews (London: The Council of Christians and Jews, 1972), fourteen. According to "Archived copy". Archived from the original on 2005-eleven-04. Retrieved 2017-03-21 . {{cite web}}: CS1 maint: archived copy as title (link). This paragraph is not bachelor in the English edition of Luther's works.
  27. ^ Heiko Oberman, Luther: Man Betwixt God and the Devil (New York: Prototype Books, 1989), p.293.
  28. ^ cf. Luther's "Warning Against the Jews (1546)" (1546); original German language text: Weimar Ausgabe 51:194–196; J. One thousand. Walch, Dr. Martin Luthers Sämmtliche Schriften, 23 vols. (St. Louis: Concordia, 1883), 12:1264–1267).
  29. ^ Johnson, Paul. A History of the Jews, p. 242.
  30. ^ Michael, Robert. "Luther, Luther Scholars, and the Jews", Encounter 46 (Autumn 1985) No. 4:343–344.
  31. ^ Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006; see affiliate 4 "The Germanies from Luther to Hitler", pp. 105–151.
  32. ^ Hillerbrand, Hans J. "Martin Luther", Encyclopædia Britannica, 2007. "[H]is strident pronouncements confronting the Jews, peculiarly toward the end of his life, have raised the question of whether Luther significantly encouraged the evolution of German language antisemitism. Although many scholars take taken this view, this perspective puts far too much emphasis on Luther and non enough on the larger peculiarities of German history."
  33. ^ Wallmann, Johannes. "The Reception of Luther's Writings on the Jews from the Reformation to the Finish of the 19th Century", Lutheran Quarterly, n.s. 1, Spring 1987, 1:72–97.
  34. ^ Hillerbrand, Hans J. "Martin Luther", Encyclopædia Britannica, 2007.
  35. ^ Luther, Martin (May 1948). "The Jews and Their Lies" (PDF). Christian Nationalist Crusade. Retrieved 17 November 2020.

Bibliography

  • Bainton, Roland. Here I Stand: A Life of Martin Luther. Nashville: Abingdon Press, 1978. ISBN 0-687-16894-5.
  • Brecht, Martin. Martin Luther, 3 vols. Minneapolis: Fortress Printing, 1985-1993. ISBN 0-8006-0738-iv, ISBN 0-8006-2463-7, ISBN 0-8006-2704-0.
  • Gavriel, Mardell J. The Anti-Semitism of Martin Luther: A Psychohistorical Exploration. Ph.D. diss., Chicago School of Professional Psychology, 1996.
  • Goldhagen, Daniel. Hitler's Willing Executioners. Vintage, 1997. ISBN 0-679-77268-5.
  • Gritsch, Eric W. Martin Luther'south Anti-Semitism: Confronting His Better Sentence. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2012. ISBN 978-0-8028-6676-ix.
  • Halpérin, Jean, and Arne Sovik, eds. Luther, Lutheranism and the Jews: A Record of the Second Consultation betwixt Representatives of The International Jewish Committee for Interreligious Consultation and the Lutheran Earth Federation Held in Stockholm, Sweden, 11–thirteen July 1983. Geneva: LWF, 1984.
  • Johnson, Paul. A History of the Jews. New York: HarperCollins Publishers, 1987. ISBN 0-06-091533-i.
  • Kaennel, Lucie. Luther était-il antisémite? (Luther: Was He an Antisemite?). Entrée Libre Due north° 38. Geneva: Labor et Fides, 1997. ISBN 2-8309-0869-four.
  • Kaufman, Thomas. Lesley Sharpe and Jeremy Noakes trans. Luther's Jews. Oxford: Oxford Academy Press, 2017. ISBN 978-0-19-873854-1.
  • Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis: Augsburg Publishing House, 1986. ISBN 0-8066-2240-7.
  • Luther, Martin. The Jews and Their Lies. Los Angeles: Christian Nationalist Crusade, 1948.
  • Oberman, Heiko A. The Roots of Anti-Semitism in the Age of Renaissance and Reformation. James I. Porter, trans. Philadelphia: Fortress Press, 1984. ISBN 0-8006-0709-0.
  • Rosenberg, Elliot, Merely Were They Good for the Jews? (New York: Birch Lane Press, 1997). ISBN 1-55972-436-6.
  • Roynesdal, Olaf. Martin Luther and the Jews. Ph.D. diss., Marquette University, 1986.
  • Rupp, Gordon. Martin Luther: Hitler's Crusade or Cure? In Respond to Peter F. Wiener. London: Lutterworth Press, 1945.
  • Siemon-Netto, Uwe. The Fabricated Luther: the Rise and Fall of the Shirer Myth. Peter Fifty. Berger, Foreword. St. Louis: Concordia Publishing House, 1995. ISBN 0-570-04800-1.
  • Siemon-Netto, Uwe. "Luther and the Jews". The Lutheran Witness 123 (2004) No. four:16–19. (PDF)
  • Steigmann-Gall, Richard. The Holy Reich: Nazi Conceptions of Christianity, 1919-1945. Cambridge Academy Press, 2003. ISBN 0-521-82371-four.
  • Tjernagel, Neelak S. Martin Luther and the Jewish People. Milwaukee: Northwestern Publishing House, 1985. ISBN 0-8100-0213-2.
  • Wallmann, Johannes. "The Reception of Luther's Writings on the Jews from the Reformation to the End of the 19th Century." Lutheran Quarterly ane (Jump 1987) 1:72–97.
  • Wiener, Peter F. Martin Luther: Hitler's Spiritual Ancestor, Hutchinson & Co. (Publishers) Ltd., 1945;

External links [edit]

  • This commodity incorporates text from a publication now in the public domain:Gotthard Deutsch (1901–1906). "Martin Luther". In Vocalizer, Isidore; et al. (eds.). The Jewish Encyclopedia (1906 ed.). New York: Funk & Wagnalls.
  • Luther's Letter to Bernhard, a Converted Jew (1523)
  • On the Jews and Their Lies

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Source: https://en.wikipedia.org/wiki/On_the_Jews_and_Their_Lies

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