Here special stress is laid on Luther’s power over “the more aspiring Germans” who followed him, i.e. over the Protestant portion of the nation. Elsewhere, however, in 1872, Döllinger brings under Luther’s irresistible spell “his time and his people,” i.e. the whole of Germany, quite regardless of the fact that the larger portion still remained Catholic. “Luther’s overpowering mind and extraordinary versatility made him the man of his time and of his people; there never was a German who understood his people so well, or who in turn was so thoroughly understood, yea, drunk in, by the people, as this Monk of Wittenberg. The mind and spirit of the German people were in his hands like a harp in the hands of the musician. For had he not bestowed upon them more than ever one man had given to his people since the dawn of Christianity? A new language, popular handbooks, a German Bible, and his hymns. He alone impressed upon the German language and the German spirit alike his own imperishable seal, so that even those amongst us who abhor him from the bottom of our hearts as the mighty heresiarch who seduced the German nation cannot help speaking with his words and thinking with his thoughts. Yet, even more powerful than this Titan of the intellectual sphere, was the longing of the German nation for freedom from the bonds of a corrupt ecclesiasticism.”[274] The change in Döllinger’s conception of Luther which is here apparent was not simply due to his personal antagonism to the Vatican Council; it is closely connected with his then efforts, proclaimed even in the very title of the Lectures in question: “Reunion of the Christian Churches”; for this reunion Döllinger hoped to be able to pave the way without the assistance of, and even in opposition to, the Roman Catholic Church. The fact is, however, that in the above passages the domination which Luther exercised over those who had fallen away with him has been made far too much of, otherwise how can we explain Luther’s own incessant complaints regarding the small response to the preaching of his new Evangel? The production of a schism by his vehement and forceful oratory was one thing; vigorous direction and leadership in the task of religious reconstruction was quite a different matter. It is not our intention here to embark upon a controversy on such an opinion concerning Luther’s German influence as that here advanced by Döllinger. The present work will, in due course, treat of Luther’s posthumous influence on German culture and the German language, of his famous German Bible, and of his hymnological work (see vol. v., xxxiv., xxxv.), when we shall have occasion to show the true value to be accorded to such statements. As they stand, our last quotations from Döllinger merely constitute a part of the legend which grew up long since around the memory of the Wittenberg professor.