In 1874 W. Maurenbrecher expressed it as his opinion that “Luther’s tolerance in theory as well as in practice amounted to this: The Church and her ministers were to denounce such as went astray in the faith, whereupon it became the duty of the secular authorities to chastise them as open heretics.”[958] In 1885 L. Keller declared: “It merely displays ignorance of the actual happenings of that epoch, when many people, even to-day, take it for granted that such executions and the wholesale persecution of the Anabaptists were only on account of sedition, and that the reformers had no hand in these things.”[959] “Luther indeed demands toleration,” says K. Rieker, “but only for the Evangelicals; he demands freedom, but merely for the preaching of the Evangel.”[960] According to Adolf Harnack “one of the Reformer’s most noticeable limitations was his inability either fully to absorb the cultural elements of his time, or to recognise the right and duty of unfettered research.”[961] In Saxony, so H. Barge, Carlstadt’s biographer, complains, “the police-force was mobilised for the defence of pure doctrine”; “and Luther played the part of prompter” to the intolerant Saxon government.[962] “Luther’s harsh, violent and impatient ways” and their “unfortunate” outcome are admitted unreservedly by P. Kalkhoff, another Luther researcher.[963] G. Lœsche calls Paulus’s studies on Strasburg a “Warning against the edifying sentimentality of Protestant make-believe.”[964] Luther “demanded freedom for himself alone and for his doctrine,” remarks E. Friedberg, “not for those doctrines, which he regarded as erroneous.”[965] Neander, the Protestant Church-historian, speaking of Luther’s views in general as given by Dietrich, says they “would justify all sorts of oppression on the part of the State, and all kinds of intellectual tyranny, and were in fact the same as those on which the Roman Emperors acted when they persecuted Christianity.”[966] Two quotations from Catholic authors may be added. The above passage from Köhler reads curiously like the following statement of C. Ulenburg, an olden Catholic polemic; writing in 1589 he said: “When Luther saw that his disciples were gradually falling away from him and, acting on the principle of freedom of conscience, were treating him as he had previously treated the olden Church, he came to think of having recourse to coercion against such folk.”[967]