It is a matter of common knowledge that, also in other branches of the history of theology and ecclesiastical life, Denifle has refuted with rare learning, though with too sharp a pen, Luther’s paradoxical “lies” concerning mediæval Catholicism. It is to be hoped that this may be followed by other well-grounded and impartial comments from the pen of other writers, for, in spite of their monstrous character, some of Luther’s accusations still live, partly no doubt owing to the respect in which he is held. Some of them will be examined more closely below. The principal aim of these pages is, however, to seek the psychological explanation of the strange peculiarity which manifests itself in Luther’s intellectual life, viz. the abnormal tendency to level far-fetched charges, sometimes bordering on the insane. _An Attempt at a Psychological Explanation._ A key to some of these dishonest exaggerations is to be found in the need which Luther experienced of arming himself against the Papacy and the older Church by ever more extravagant assertions. Realising how unjust and untenable much of his position was, and oppressed by those doubts to which he often confessed, a man of his temper was sorely tempted to have recourse to the expedient of insisting yet more obstinately on his pet ideas. The defiance which was characteristic of him led him to pile up one assertion on the other which his rhetorical talent enabled him to clothe in his wonted language. Throughout he was acting on impulse rather than from reflection. To this must be added--incredible as it may appear in connection with the gravest questions of life--his tendency to make fun. Jest, irony, sarcasm were so natural to him as to obtrude themselves almost unconsciously whenever he had to do with opponents whom he wished to crush and on whom he wished to impose by a show of merriment which should display the strength of his position and his comfortable sense of security, and at the same time duly impress his own followers. Those who looked beneath the surface, however, must often have rejoiced to see Luther so often blunting the point of his hyperboles by the drolleries by which he accompanies them, which made it evident that he was not speaking seriously. To-day, too, it would be wrong to take all he says as spoken in dead earnest; at the same time it is often impossible to determine where exactly the serious ends and the trivial, vulgar jest begins; probably even Luther himself did not always know. A few further examples may be given. “In Popery we were compelled to listen to the devil and to worship things that some monk had spewed or excreted, until at last we lost the Gospel, Baptism, the Sacrament and everything else. After that we made tracks for Rome or for St. James of Compostella and did everything the Popish vermin told us to do, until we came to adore even their lice and fleas, nay, their very breeches. But now God has returned to us.”[322]