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The German Rabelais? Foul words and the Word in Luther

Abstract Luther is infamous for his use of scatological language, but Luther scholars (with the notable exception of Heiko Oberman) have not attempted to relate his use of scatology to his theology. This contrasts strongly with Rabelais scholarship, in which the theological significance of the Frenchman's scatology is widely acknowledged. Suggested is a number of ways in which the ‘problem’ of Luther's scatological coarseness could be explained on non-theological grounds (by attributing it to the exaggerations of Roman Catholic polemic, or to the angry ravings of Luther's painfully afflicted and disillusioned dotage, or to an anally-fixated psychology, or to the coarseness of the age in which he lived), but the conclusion is that none is completely successful. After a brief comparison with relevant work on Rabelais that provides a theoretical context, a review of the state of the question in Luther scholarship shows that the nature and function of Luther's scatological language in polemical contexts has been convincingly elucidated by Mark Edwards and Heiko Oberman. However, the author suggests that an investigation of Luther's unexpected use of such language in pastoral contexts (in letters of spiritual counsel and in several Table Talk fragments) demonstrates more directly how his scatology relates to the key themes in his theology. Here Luther recommends scatological outbursts as an efficacious remedy against diabolically inspired attacks of melancholy (depression). These outbursts are shown to be based on his doctrine of creation, his doctrine of incarnation, and his doctrine of justification by faith alone. A concluding comparison reveals that, while the scatology of Rabelais the humanist emphasized the importance of perceiving a harmonious balance between one's higher and lower natures, Luther's emphasized the tension inherent in this life of being simul iustus et peccator.