Martin Luther {Yemach Shemo} was the forefather of much of the antisemitism of Europe. His volumes of work on denigrating Jews and calling for their blood are the cornerstone of Nazi and Christian antisemitism:
http://en.wikipedia.org/wiki/Martin_luther#Anti-Judaism_and_antisemitismAnti-Judaism and antisemitism
Luther wrote about the Jews throughout his career, though only a few of his works dealt with them directly.[192] Luther rarely encountered Jews during his life, but his attitudes reflected a theological and cultural tradition which saw Jews as a rejected people guilty of the murder of Christ, and he lived within a local community that had expelled Jews some ninety years earlier.[193] He considered the Jews blasphemers and liars because they rejected the divinity of Jesus, whereas Christians believed Jesus was the Messiah.[194] At the same time, Luther believed that all human beings who set themselves against God shared one and the same guilt.[195] As early as 1516, Luther wrote, "...[M]any people are proud with marvelous stupidity when they call the Jews dogs, evildoers, or whatever they like, while they too, and equally, do not realize who or what they are in the sight of God".[196] In 1523, Luther advised kindness toward the Jews in That Jesus Christ was Born a Jew, but only with the aim of converting them to Christianity.[197] When his efforts at conversion failed, he grew increasingly bitter toward them.[198]
Luther's other major works on the Jews were his 60,000-word treatise Von den Juden und Ihren Lügen (On the Jews and Their Lies), and Vom Schem Hamphoras und vom Geschlecht Christi (On the Holy Name and the Lineage of Christ), both published in 1543, three years before his death.[199] Luther argued that the Jews were no longer the chosen people but "the devil's people": he referred to them with violent, vile language.[200][201] Luther advocated setting synagogues on fire, destroying Jewish prayerbooks, forbidding rabbis from preaching, seizing Jews' property and money, and smashing up their homes, so that these "poisonous envenomed worms" would be forced into labour or expelled "for all time".[202] In Robert Michael's view, Luther's words "We are at fault in not slaying them" amounted to a sanction for murder.[203] Luther's "recommendations" for how to treat the Jews was a clear reference to the "sharp mercy" of Deuteronomy 13, the punishments prescribed by Moses for those who led others to "false gods".[204]
Luther spoke out against the Jews in Saxony, Brandenburg, and Silesia.[205] Josel of Rosheim, the Jewish spokesman who tried to help the Jews of Saxony in 1537, later blamed their plight on "that priest whose name was Martin Luther—may his body and soul be bound up in hell!—who wrote and issued many heretical books in which he said that whoever would help the Jews was doomed to perdition."[206] Josel asked the city of Strasbourg to forbid the sale of Luther's anti-Jewish works: they refused initially, but relented when a Lutheran pastor in Hochfelden used a sermon to urge his parishioners to murder Jews.[205] Luther's influence persisted after his death. Throughout the 1580s, riots led to the expulsion of Jews from several German Lutheran states.[207]
Luther was the most widely read author of his generation, and he acquired the status of a prophet within Germany.[208] According to the prevailing view among historians,[209] his anti-Jewish rhetoric contributed significantly to the development of antisemitism in Germany,[210] and in the 1930s and 1940s provided an "ideal underpinning" for the National Socialists' attacks on Jews.[211] Reinhold Lewin writes that "whoever wrote against the Jews for whatever reason believed he had the right to justify himself by triumphantly referring to Luther." According to Michael, just about every anti-Jewish book printed in the Third Reich contained references to and quotations from Luther. Heinrich Himmler wrote admiringly of his writings and sermons on the Jews in 1940.[212] The city of Nuremberg presented a first edition of On the Jews and their Lies to Julius Streicher, editor of the Nazi newspaper Der Stürmer, on his birthday in 1937; the newspaper described it as the most radically anti-Semitic tract ever published.[213] It was publicly exhibited in a glass case at the Nuremberg rallies and quoted in a 54-page explanation of the Aryan Law by Dr. E.H. Schulz and Dr. R. Frercks.[214] On 17 December 1941, seven Protestant regional church confederations issued a statement agreeing with the policy of forcing Jews to wear the yellow badge, "since after his bitter experience Luther had already suggested preventive measures against the Jews and their expulsion from German territory." According to Daniel Goldhagen, Bishop Martin Sasse, a leading Protestant churchman, published a compendium of Luther's writings shortly after Kristallnacht, for which Diarmaid MacCulloch, Professor of the History of the Church in the University of Oxford argued that Luther's writing was a "blueprint."[215] Sasse applauded the burning of the synagogues and the coincidence of the day, writing in the introduction, "On 10 November 1938, on Luther's birthday, the synagogues are burning in Germany." The German people, he urged, ought to heed these words "of the greatest antisemite of his time, the warner of his people against the Jews."[216] According to Professor Dick Geary, the Nazis won a larger share of the vote in Protestant than in Catholic areas of Germany in elections of 1928 to November 1932.[217]
Judensau on the Wittenberg Church, built 1300–1470.
At the heart of scholars' debate about Luther's influence is whether it is anachronistic to view his work as a precursor of the racial antisemitism of the National Socialists. Some scholars see Luther's influence as limited, and the Nazis' use of his work as opportunistic. Biographer Martin Brecht points out that "There is a world of difference between his belief in salvation and a racial ideology. Nevertheless, his misguided agitation had the evil result that Luther fatefully became one of the 'church fathers' of anti-Semitism and thus provided material for the modern hatred of the Jews, cloaking it with the authority of the Reformer."[218] Johannes Wallmann argues that Luther's writings against the Jews were largely ignored in the 18th and 19th centuries, and that there was no continuity between Luther's thought and Nazi ideology.[219] Uwe Siemon-Netto agreed, arguing that it was because the Nazis were already anti-Semites that they revived Luther's work.[220][221] Hans J. Hillerbrand agreed that to focus on Luther was to adopt an essentially ahistorical perspective of Nazi antisemitism that ignored other contributory factors in German history.[222] Similarly, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever [On the Jews and Their Lies] was written. His position was entirely religious and in no respect racial."[223][224]
Other scholars argue that, even if his views were merely anti-Judaic, their violence lent a new element to the standard Christian suspicion of Judaism. Ronald Berger writes that Luther is credited with "Germanizing the Christian critique of Judaism and establishing anti-Semitism as a key element of German culture and national identity."[225] Paul Rose argues that he caused a "hysterical and demonizing mentality" about Jews to enter German thought and discourse, a mentality that might otherwise have been absent.[226]
Since the 1980s, Lutheran Church denominations have repudiated Martin Luther's statements against the Jews and have rejected the use of them to incite hatred against Lutherans.[227][228]
Topic: Lutherans (Read 2073 times)