the memory and the imagination like a faint and quivering shadow. So all further enlightenment concerning the condition of the existing religious ideas was similarly bound to remain without influence on life. But when, on the other hand, that question fell upon soil that by nature was living, where there was an earnest belief that salvation existed and a firm will to be saved, where the means of salvation prescribed by the existing religion had been employed to that intent with inward faith, honesty, and earnestness, and where, moreover, this very earnestness long kept from the light the quality of the prescribed means of salvation—when, I say, the new light fell at last upon such a soil as this, the inevitable result was horror and loathing of this deception in the matter of the soul’s salvation, and an unrest impelling them to secure salvation in another way. What appeared to be a rushing towards eternal ruin could not be treated as if it were a joke. Moreover, the individual who was first possessed by this view of the matter could not possibly be content with saving only his own soul, and remain indifferent to the welfare of all other immortal souls; for, if he had, he would thereby have saved not even his own soul. Such was the teaching of his more profound religion. He was bound, on the contrary, to wrestle for all mankind with the same anxiety that he felt for his own soul, so that the whole world might have its eyes opened to the damnable delusion.
73. It was in this way that the light fell upon the soul of the German man, Luther. Long before him very many foreigners had seen the light and comprehended it more clearly with the intellect. In refinement, in classical culture, in learning, and in other things he was surpassed, not only by foreigners, but even by many of his own nation. He, however, was possessed by an all-powerful impulse,
