Is it really impossible for a Catholic historian to depict Luther as he really was without offending Protestant feelings in any way? Without any exaggerated optimism, I believe it to be quite possible, because honesty and historical justice must always be able to find a place somewhere under the sun and wherever light can be thrown, even in the most delicate historical questions. In the extracts from my studies on Luther (cp. for instance the article “Der ‘gute Trunk’ in den Lutheranklagen, eine Revision” in the “Historisches Jahrbuch,” 1905, pp. 479-507), Protestants themselves admitted that the matter was treated “with entire objectivity” and acknowledged the “moderate tone” which prevailed throughout. Such admissions were to me a source of real pleasure. Other critics, highly prejudiced in favour of Luther, actually went so far as to declare, that this impartiality and moderation was “all on the surface” and a mere “ingenious make-believe,” employed only in order the better to deceive the reader. They took it upon themselves to declare it impossible that certain charges made against Luther should have been minimised by me in real earnest, and various good aspects of his character admitted frankly and with conviction. Such discoveries, as far-fetched as they are wanting in courtesy, may be left to take care of themselves, though I shall not be surprised to be again made the object of similar personal insults on the appearance of this book. I may, however, assure Protestant readers in general, whose esteem for Luther is great and who may be disagreeably affected by certain passages in this book which are new to them, that the idea of offending them by a single word was very far from my intention. I am well aware, and the many years I have passed at home in a country of which the population is partly Catholic and partly Protestant have made it still clearer to me, how Protestants carry out in all good faith and according to their lights the practice of their religion. Merely in view of these, and quite apart from the gravity of the subject itself, everything that could be looked on as a challenge or an insult should surely be avoided as a stupid blunder. I would therefore ask that the book be judged impartially, and without allowing feelings, in themselves quite natural, to interfere unduly; let the reader ask himself simply whether each assertion is, or is not, proved by the facts and witnesses. As regards the author, however, he would ask his readers to remember that we Catholics (to quote the words of a Swiss writer) “are not prevented by the view we hold of the Church, from rejoicing over all that our separated brethren throughout the world have preserved of the inheritance of Christ, and display in their lives, that, on the contrary, our best and sincerest esteem is for the _bona fides_ of those who think otherwise than we” (“Schweizerische Kirchenzeitung,” 1910, No. 52, December 29).