layman of the present day makes his own observations, and draws his own
conclusions as to the status and the future prospect of Protestantism.
Therefore, he must be invited to "acquaint himself with the lifestory of
the man, whose followers can never explain away the anarchy of that
immoral dogma: 'Be a sinner, and sin boldly; but believe more boldly
still!' He must be shown the many hideous scenes of coarseness,
vulgarity, obscenity, and degrading immorality in Martin Luther's life."
When the Catholic rises from the contemplation of these scenes, it is
hoped that his mind has become ironclad against Protestant argument.
These attacks upon Luther are a plea _pro domo_, the effort of a strong
man armed to keep his palace and his goods in peace.

Occurring, as they do, in this year of the Four-hundredth Anniversary of
the Reformation, these attacks, moreover, represent a Catholic
counter-demonstration to the Protestant celebration of the
Quadricentenary of Luther's Theses. They are the customary cries of
dissent and vigorous expressions of disgust which at a public meeting
come from parties in the audience that are not pleased with the speaker
on the stage. If the counter-demonstration includes in its program the
obliging application of eggs in an advanced state of maturity to the
speaker, and chooses to emphasize its presence to the very nostrils of
the audience, that, too, is part of the prevailing custom. It is
aesthetically incorrect, to be sure, but it is in line historically with
former demonstrations. No Protestant celebration would seem normal
without them. They help Protestants in their preparations for the
jubilee to appreciate the remarks of David in Psalm 2, 11: "Rejoice with
trembling." And if Shakespeare was correct in the statement: "Sweet are
the uses of adversity," they need not be altogether deplored.

An attempt is made in these pages to review the principal charges and