It is difficult to know exactly what role the conflict with his father might have played in these struggles, but it does seem that his spiritual troubles stemmed from the relationship he was forging with a paternal God. All the crises cluster around the terror of being confronted directly with God, the Father, who is also God the judge, without any intermediary; whereas the whole purpose of the monastic life as Luther experienced it was to create a security net where the intercessions of Mary, prayers said on one's behalf and exercises to subdue the flesh all cushioned him against God' transcendent power. So if Luther's entry into the monastery was a retreat into a matriarchal world, that retreat was raising spiritual problems of its own.
Luther would have been familiar with this arrangement, for it was what he had grown up with in Mansfeld. He naturally expected power to descend from above, not legitimacy to be conferred from below. This helps explain why his Reformation would be so different from that which would emerge in the south, and why his theology of power appears so reactionary. He simply had no experience of the more democratic values of southern German communes... As conservative as Luther's politics might have been, they were also in tune with the newly emerging political realities of the time; for it was the large territories of the princes that became the mainstays of the Reformation, while the civic communes of southern Germany were entering the twilight of their power.
Yet there was nothing surprising in his stand. It was already prefigured in his conflict with Karlstaft [a figure of the radical Reformation] from the moment that Luther decided to defeat the Wittenberg movement and support the Elector's attempt to make peace with the Diet by slowing the pace of evangelical reform. Luther had already rejected the communal Reformation, powered by popular pressure, which inspired Karlstaft. This was the Reformation that was also popular among the lower townsfolk in Allstedt, Muhlhausen and Frankenhausen, where [revolutionary] Müntzer had his most loyal and zealous supporters.
was not a medieval relive but a development of it. Even more disturbingly, it was not incidental to his theology, a lamentable prejudice taken over from contemporary attitudes. Rather, it was integral to his though; his insistence that the true Christians - that is, the evangelicals - had become the chosen people and had displaced the Jews would become fundamental to Protest identify. It was the central plank of his understanding of the Lutherans' providential role in history, and to secure it the Jews had to be pushed aside, discredited and, if necessary, eliminated.