Luther and antisemitism

American comedian Joey Adams is credited with coining the phrase: ‘With friends like these, who needs enemies?’

Sometimes, in teaching theology, I feel the same way with the works of many influential theologians. Whatever valuable insights they offer is tainted to the point of embarrassment by their misjudgments.

An infamous example is that of Martin Luther and his vitriolic comments on the Jewish people. In his lengthy treatise, ‘On the Jews and Their Lies’ (1543), he rails against the Jewish people, calling for their synagogues to be burnt down and their people enslaved or expelled. It is little surprise that the Nazi party were happy to republish and support the work in 1930s Germany as they stoked the genocidal fires of antisemitic thought.

Antisemitism in the church

Antisemitism has morphed over the centuries, but never gone out of fashion. But to find great lights of the Christian faith indulging in such rhetoric is deeply discouraging. One of the most influential theological reference books, The Theological Dictionary of the New Testament, was edited by an enthusiastic supporter of the Nazi party. A popular reference set for decades to come, theological colleges like Moorlands and Oak Hill now include a disclaimer with the volumes to highlight the reprehensible viewpoint of the editor.

The antisemitic attitudes displayed by a significant number of theologians during the last century is catalogued in detail by Colin Barnes – They Conspire Against Your People: the European Churches and the Holocaust. It is disturbing reading, undermining the credibility of the gospel message.

Reconsidering Martin Luther

So was Martin Luther antisemitic? And should we even try defending his reputation? I think we should offer some defence, while also being resolute in dismissing the hateful attitude and language represented in his later work. Luther remains one of the most significant historical figures in the work of the Kingdom, and this notable blemish does not tell the whole story.

In the beginning of the Reformation, Luther knew we had much to learn from the Jews and thought a reformed Church could bring us back to our roots. I always recommend interested students read his earlier work, That Jesus Christ was Born a Jew (1523).

In this essay, Luther builds on the point, not obvious to all, that Jesus himself was a Jew. He affirms the Jewish people as worthy of respect and deserving of support. In understanding the Old Testament, Luther recognises the value of Hebrew and Rabbinical scholarship. But over the course of the next 20 years, Luther’s attitude changes.

Luther became disappointed that the reformation of the Church had not led to a mass conversion of the Jewish people. He indulged his typical fiery and over-the-top rhetoric from a position of power, perhaps without realising the disastrous consequences that would follow for the Jews of Europe. Luther was also a man of his time – Roman Catholic and Orthodox theologians include a fair share of antisemites. Some even think Luther had become sick in his final years and his violent language reflected his poor mental state. But none of these count as excuses, merely possible explanations for his distorted views.

Words matter

As evangelicals, the real lesson from Luther is to ‘watch your life and doctrine closely’ (1 Tim.4:16) and to ‘not let any unwholesome talk come out of your mouths’ (Eph. 4:29). Identifying with Paul’s love for the Jewish people (Rom. 9:3) should create an instinctive abhorrence of antisemitism. In our apologetics and preaching we should remember words are powerful – to build up or destroy – and we must use them carefully.