 There are interesting points of similarity and difference between Hegel’s response to Luther, and that of the other post-Kantian German idealists such as Fichte and Schelling. Like Hegel, Fichte treats Luther as a significant national figure, and associates him with freedom, giving him prominence in his Addresses to the German Nation which were written in 1808 as a rallying call in the wake of Napoleonic invasion. Both also praise Luther’s contribution to the German language through his translations of the Bible, though Fichte is critical of the doctrine of sola scriptura, which was to put too much value on “the printed  letter”.[23]  Moreover, if Luther can be said to have an influence of Hegel’s conception of recognition (see above), the same may be said of Fichte’s account of recognition which foreshadowed Hegel’s, though in neither case is this link made explicit. Schelling also gives Luther’s account of freedom a philosophical role, appealing to Luther’s Bondage of the Will in his Philosophical Investigations into the Essence of Human Freedom (1809), to draw a distinction between compulsion and necessity, and more broadly arguing that 